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Gospel  of  the  kingdom.  A  popular  exposit 


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THE 

GOSPEL  OF  THE  KINGDOM. 

A    POPULAR    EXPOSITION 

OF 

ITbe  (Bospel  accorMna  to  flDattbevp. 


C.    H.    SPURGEON. 


WITH 

INTRODUCTORY   NOTE    BY   MRS.    C.    H.    SPURGEON 

AND  AN 

INTRODUCTION  TO   THE  AMERICAN  EDITION 
B  Y  ARTHUR   T.  PIER  SON. 


NEW  YORK : 
THE  BAKER  &  TAYLOR  CO. 
740  AND  742  Broadway. 


\:  ^0.57  5 


^77 


Copyright,  1893^ 

BY 

Passmore  &  Alabaster, 


UOBHRT    DRUMMOND,    EI.KCTROTVPER    AND    PRINTER,    NEW    YORK 


INTRODUCTION   TO   THE   AMERICAN 
EDITION. 


GoujON,  the  sculptor,  died  chisel  in  hand,  his  eye 
intent  upon  a  half-carved  statue. 

One  who  with  his  graphic  pen  did  nobler  work  than 
any  mere  artist  or  sculptor  with  brush  or  chisel,  fell  on 
the  31st  of  January,  1892,  leaving  this  his  last  and  best 
work. 

Charles  H.  Spurgeon  had  a  rare  insight  into  the  word 
of  God  and  spiritual  truth.  He  was  a  seer  of  wonder- 
fully clear  vision.  He  saw  beneath  the  letter  to  the 
spirit  of  divine  truth.  He  was  both  an  example  and  a 
proof  that  the  days  of  anointed  eyes  and  anointed  tongue 
are  not  past,  and  that  the  "unction  from  the  Holy 
One,"  which  confers  both  spiritual  perception  and  effec- 
tive utterance,  was  not  confined  to  apostolic  times. 

This  commentary  on  the  Gospel  according  to  Matthew 
is  the  latest  and  ripest  of  his  life's  labors.  It  will  be 
found  a  tree  laden  with  rich  fruit  and  evidencing  a 
soil  singularly  fertile  and  the  culture  which  bespeaks  a 
divine  husbandman.  We  predict  for  this  volume  a 
larger  sale  than  for  any  of  Spurgeon's  previous  works  ; 
partly  because  it  is  his  latest  and  has  in  a  sense  the 
aroma  of  his  dying  days,  and  partly  because  it  is  a 
simple,  brief,  and  charming  memorial  of  the  most  effective 


iv      Introduction  to  the  American  Edition. 

popular  preacher  of  his  age.  Every  page  is,  like  his  ser- 
mons, full  of  his  Master  and  yet  sparkling  with  his  own 
unique  individuality.  They  will  be  found  to  disclose  many 
of  the  secrets  of  his  power  in  discerning,  expounding,  and 
applying  the  gospel.  The  reader  will  find  himself  here 
keeping  perpetual  company  with  one  whose  soul  followed 
hard  after  God,  and  who  loved  the  paths  where  his 
Saviour  had  trodden  before  him. 

May  the  Inspiring  Spirit,  who  guided  the  evangelist 
Matthew  in  the  production  of  this  narrative,  become  to 
all  readers  of  this  commentary  the  Illumining  Spirit 
also  ;  and  through  these  pages  may  he  who  is  dead  still 
continue  to  speak  ! 

Arthur  T.  Pierson. 
Metropolitan  Tabernacle, 

London,  February,  1893. 


INTRODUCTORY    NOTE. 


Few  and  simple  should  be  the  words  which  introduce 
this  eagerly-expected  book  to  the  many  friends  who  will 
welcome  it. 

The  beloved  author  has  gone  to  his  eternal  reward,  he 
is  "the  blessed  of  the  Lord  for  ever";  but  he  has  left 
with  us  this  last  precious  legacy,  which  draws  our  hearts 
heavenward  after  him. 

It  stands  alone  in  its  sacred  and  sorrowful  significance. 
It  is  the  tired  worker's  final  labour  of  love  for  his  Lord. 
It  is  the  last  sweet  song  from  lips  that  were  ever  sounding 
forth  the  praises  of  his  King.  It  is  the  dying  shout  of 
victory  from  the  standard-bearer,  who  bore  his  Captain's 
colours  unflinchingly  through  the  thickest  of  the  fight. 

Reverently  «  e  lay  it  at  the  dear  Master's  feet,  with 
love,  and  tears,  and  prayers.  It  needs  no  comment.  It 
is  beyond  all  criticism.  But  His  acceptance  and  approval 
will  be  its  reward  and  glory. 

During  two  previous  winters  in  the  South  of  France,  a 
great  part  of  dear  Mr.  Spurgeon's  leisure  had  been  de- 
voted to  the  production  of  this  Commentary,  and  it  bears 
much  internal  evidence  of  the  brightness  of  the  sunny 
shore  where  it  was  written. 

On  the  last  visit  to  Mentone,  after  his  terrible  illness, 
his  mental   strength  was  apparently  quite  restored,  and 


Introductory  Note. 


this  delightful  service  was  eagerly  resumed;  so  eagerly, 
that  we  often  feared  his  health  would  suffer  from  his  de- 
votion to  his  happy  task.  But  it  was  difficult  to  persuade 
him  to  relax  his  efforts;  with  his  Master,  he  could  say,"  My 
meat  is  to  do  the  will  of  Him  that  sent  Me,  and  to  finish 
His  work;  "  and  till  within  a  few  days  of  the  termination 
of  his  lovely  and  gracious  life,  he  was  incessantly  occu- 
pied in  expounding  this  portion  of  God's  Word. 

Much  of  the  later  portion  of  the  work,  therefore,  was 
written  on  the  very  Border-land  of  Heaven,  amid  the 
nearing  glories  of  the  unseen  world,  and  almost  "  within 
sight  of  the  Golden  Gates." 

Such  words  acquire  a  solemnity  and  pathos  with  which 
nothing  else  could  invest  them.  We  listen  almost  as  to 
a  voice  "from  the  excellent  glory." 

Yet,  in  reading  over  the  proof-sheets  of  my  beloved's 
last  work,  I  have  been  as  much  struck  by  the  profound 
simplicity  as  by  the  tender  power  of  the  dear  expositor's 
comments.  Surely  the  secret  of  his  great  strength  lay  in 
this,  that  he  was  willing  to  say  what  God  put  in  his  heart, 
and  did  not  seek  to  use  "  enticing  words  of  man's 
wisdom." 

Although  the  Master's  call  to  His  faithful  servant 
came  before  he  could  complete. the  revision  of  his  manu- 
script's, the  concluding  pages  have  been  compiled,  with 
loving  care,  entirely  froin  his  ow?i  spoken  and  written  words, 
by  the  dear  friend  who  was  most  closely  associated  with 
him  in  all  his  work  for  God. 

S.  S. 
Westwood, 

Beulah  Hii.l, 

Upper  Norwood, 
January,  1893. 


TABLE  OF  CONTENTS. 


Chap. 

Verses. 

I. 

I-I7 

18-25 

II. 

III. 

1-12 

13-17 

IV. 

i-ii 

12-25 

V. 

1-16 

17-20 

21-37 

VI. 

1-18 

Subject.  Page 

The  Pedigree  of  the  King i 

The  Birth  of  the  King 5 

The  King  appearing  and  the  King  assailed 9 

The  Herald  of  the  King i8 

The  King  designated  and  anointed 23 

The  King  begins  his  Reign  by  a  Combat  with  the 

Prince  of  Darkness 26 

The  King  setting  up  his  Kingdom  openly 33 

The  King  promulgates  the  Laws  of  his  Kingdom  39 

Our  King  honours  his  Father's  Law 47 

The  King  corrects  Traditional  Law 49 

The  King  contrasts  the  Laws  of  his    Kingdom 
with  the  Conduct  of  Outward  Religionists  in 

the  Matters  of  Alms  and  Prayer 6i 

19-34     The  King  gives  Commands  as  to  the  Cares  of 

this  Life 70 

VII.     1-12     The  King  continues  to  regulate  the  Behaviour  of 

his  Subjects 78 

13-23     The  King  teaches  his  Servants  to  discern  and  to 

distinguish 83 

24-29     The  King  sums  up  his  Discourse 87 

VIII.     i-iS     The  King,  having  spoken  in  Wisdom,  works  with 

Power 90 

19-22     Our  King  discerning  his  True  Followers 98 

23-27     Our  King  ruling  the  Sea 100 

28-34     The  King  driving  Legions  before  him 102 

V 


Table  of  Contents. 


Chap. 


Verses. 

IX. 

I-  8 

9-13 

14-17 

18-26 

27-31 

32-35 

36-38 

X. 

I-15 

16-25 

26-42 

XI. 

I-19 

XII. 


20-30 

1-13 

14-21 

22-37 

38-42 
43-45 


46-50 
XIII.     1-53 


XIV. 


XV. 


XVI. 


XVII. 


54-58 

I-I2 

13-22 
23-37 

1-20 

21-28 

29-39 
I-  4 
5-12 

18-28 

I-I3 
14-21 
22-23 
24-27. 


Subject.  Page 

The  King  continues  to  display  his  Royal  Power  106 

The  Grace  of  the  Kingdom iii 

The  Joy  of  the  Kingdom 114 

The  King's  Dominion  over  Disease  and  Death  118 

The  King's  Touch  healing  the  Blind 123 

The  King  and  those  possessed  with  Devils.  . ;   126 

The  King  pitying  the  Multitudes 128 

The  King  commissioning  his  Officers 129 

The   King's  Messengers   may  expect   to  be 

maltreated 135 

The  King  cheering  his  Champions 141 

The  King  supports  his  Messengers  by  his  own 

Appearing 149 

The  King's  Warnings,  Rejoicings,  and  Invita- 
tions    157 

Our  King  as  Lord  of  the  Sabbath 163 

Our  King  in  the  Majesty  of  his  Peacefulness  169 

Our  King  and  the  Powers  of  Darkness 173 

Our  King  challenged  to  give  a  Sign 180 

Our  King  unveiling  the  Tactics  of  the  Arch- 
enemy    182 

Our  King  and  his  Earthly  Relatives 186 

Our  King  sets  forth   Seven  Parables  of  his 

Kingdom 188 

The  King  in  his  own  Country 212 

The  King's  Herald  slain 214 

Our  King  gives  a  Great  Banquet 219 

The  King  ruling  Winds  and  Waves 226 

Our  King  combating  Formalists 233 

Our  King  and  the  Woman  of  Canaan 242 

The  King  gives  another  Banquet 247 

The  King  and  his  Chosen  Sign 253 

The  King  misunderstood  by  his  Own 256 

The  King  alone  with  his  Friends 260 

Our  King  transfigured  in  Glory 271 

The  King  returning  to  the  Field  of  Conflict. .   278 

Again  the  King  speaks  of  his  Death 2S3 

Our  King  and  the  Tribute  Money 284 


Table  of  Contents. 


vu 


HAt-TER 

Verses 

XVIII. 

I-  5 

6-14 

15-35 

XIX. 

I-I2 

13-15 

16-30 

XX. 

I-16 

17-28 

29-34 

XXI. 

I-II 

12-14 

15-16 

Subject.  Page 

The  King  arranges  Rank  in  his  Kingdom 288 

Our  King's  Warning  against  Offences,   es- 
pecially those  which  injure  the  Little  Ones  2go 

The  King's  Law  concerning  Offences 296 

The  King  and  the  Marriage  Laws 307 

The  Great  King  among  the  Little  Children. .   312 
The  King  settles  the  Order  of  Precedence. ..  314 

A  Parable  of  the  Kingdom 323 

The  King  on  his  Way  to  the  Cross 330 

The  King  opening  the  Eyes  of  the  Blind.. . .   337 
The  King  rides  triumphantly  into  his  Capital  340 

The  King  cleanses  the  Temple 346 

The   King  acknowledges  the  Children's  Ac- 
clamations    348 

The  King  gives  a  Token  of  the  Judgment  of 

Jerusalem  and  of  the  Power  of  Prayer.  .  .  .   350 
The  King  confounds  and  warns  his  Enemies..  354 
The  King  makes  his  Enemies  judge   them- 
selves    358 

The  King's  Enemies  plot  against  him 364 

Parable  of  the  Marriage  of  the  King's  Son  . .   365 

The  King's  Enemies  try  to  ensnare  him 379 

The  King  and  the  Sadducees 386 

The  King  tested  by  a  Lawyer 391 

The  King  asking  Questions 395 

The  King's  Warning  against  False  Teachers  397 

The  King  pronouncing  Woes 401 

The  King's  Farewell  to  his  Capital 409 

The  King  and  his  Father's  House 412 

The  King  answers  Difficult  Questions 413 

The  King  speaks  of  the  Time  of  his  Coming  423 
The  King  commands  his  Servants  to  watch. .  ^2^ 

The  King  and  his  Marriage  Procession 431 

The  Parable  of  the  Talents 437 

The  Royal  and  Universal  Judge 443 

The  King  prophesying:  his  Enemies  plotting  449 

The  King  anointed  for  his  Burial 450 

The  Betrayer's  Bargain 453 


XXII. 


XXIII. 


XXIV. 


XXV. 


XXVI. 


17-22 

23-32 
33-44 

45-46 

I-I4 

15-22 

23-33 

34-40 

41-46 

1-12 

13-33 

34-39 

I-  2 

3-31 
32-41 
42-51 

1-13 
14-30 
31-46 

I-    5 

6-13 
14-16 


Table  of  Contents. 


Chapter.  Verses.                               Subject.                                               Page 
17-30  The  Last  Passover  and  the  New  Memorial. .  454 
31-35  The  King  again  prophesying:  Peter  protest- 
ing   458 

36-46  The  King  beneath  the  Olive-trees 461 

47-56  The  King's  Betrayal  466 

57-68  The  King  before  the  Jewish  High  Priest. . ..  469 

69-75  The  King  denied  by  his  Disciple 472 

XXVII.     I-  2  The  King  taken  to  Pilate 474 

3-10  The  Traitor's  Remorse  and  Suicide 475 

11-26  Jesus  :  Pilate :  Barabbas 477 

27-31  The  King  mocked  by  the  Soldiers 481 

32-38  The  King  crucified 482 

39-49  Mocking  the  Crucified  King. 485 

50-54  "  It  is  finished  " 489 

55-61  The  King's  Faithful  Friends 490 

62-66  Guarding  the  King's  Sepulchre 492 

XXVIII.     I-  7  The  Empty  Sepulchre 494 

8-10  The  Risen  King 497 

1 1-15  Falsehood  and  Bribery 498 

16-20  The  King's  Last  Command 500 


THE 

GOSPEL  ACCORDING  TO  MATTHEW. 


CHAPTER  I.     1—17. 

[The  Pedigree  of  the  King.] 

I .  The  book  of  the  generation  of  Jesus  Christ,  the  son  of 
David,  the  son  of  Abraham. 

This  verse  gives  us  a  clue  to  the  special  drift  of 
Matthew's  gospel.  He  was  moved  of  the  Holy  Spirit  to 
write  of  our  Lord  Jesus  Christ  as  King — "  the  son  of 
David."  He  is  to  be  spoken  of  as  specially  reigning  over 
the  true  seed  of  Abraham;  hence  he  is  called  "  the  son  of 
Abraham."  Lord  Jesus,  make  us  each  one  to  call  thee, 
"My  God  and  King!"  As  we  read  this  wonderful  Gospel 
OF  THE  Kingdom,  may  we  be  full  of  loyal  obedience, 
and  pay  thee  humble  homage  !  Thou  art  both  a  King 
and  a  king's  Son. 

The  portion  before  us  looks  like  a  string  of  names,  and 
we  might  fancy  that  it  would  yield  us  little  spiritual  food  ; 
but  we  may  not  think  lightly  of  any  line  of  the  inspired 
volume.  Here  the  Spirit  sets  before  us  the  pedigree  of 
Jesus,  and  sketches  the  family  tree  of  "  the  King  of  the 
Jews."  Marvellous  condescension,  that  he  should  be  a 
man,  and  have  a  genealogy,  even  HE  who  "was  in  the 
beginning  with  God  ",  and  "thought  it  not  robbery  to  be 


The  Pedigree  of  the  King.  [chap.  i. 


equal  with  God  "  !  Let  us  read  each  line  of  "  The 
book  of  the  generation  "  with  adoring  gratitude  that  we 
have  a  King  who  is  one  with  us  in  our  nature:  "in  ties  of 
blood  with  sinners  one." 

2.  Abraham  begat  Isaac  ;  and  Isaac  begat  Jacob  ;  and 
Jacob  begat  Judas  and  his  brethren. 

With  Abraham  was  the  covenant  made,  that  in  his 
seed  should  all  the  nations  of  the  earth  be  blessed.  The 
line  ran  not  in  Ishmael,  the  offspring  of  the  fiesh,  but  in 
Isaac,  who  was  born  after  the  promise  ;  and  by  the 
divine  purpose  it  flowed  in  elect  Jacob,  and  not  in  the 
firstborn,  Esau.  Let  us  observe  and  admire  the  sover- 
eignty of  God.  Our  Lord  sprang  out  of  Judah,  of  which 
tribe  nothing  is  said  concerning  the  priesthood,  that  it 
might  be  clear  that  his  priesthood  is  "  not  after  the  law  of 
a  carnal  commandment,  but  after  the  power  of  an  endless 
life."  Yet  comes  he  of  Judah's  royal  tribe  ;  for  he  is 
King. 

3,  4.  And  Judas  begat  Phares  and  Zara  of  Thamar;  and 
Phares  begat  Esroni;  and  Esrom  begat  Ara7n;  and  Aram 
begat  Aminidab ;  and  Aminadab  begat  Naasson;  and  Naasson 
begat  Salmon. 

Observe  the  dash  of  unclean  blood  which  enters  the 
stream  through  Judah's  incest  with  Thamar.  O  Lord, 
thou  art  the  sinner's  Friend  ! 

5.  And  Salmon  begat  Booz  of  Rachab  ;  and  Boos  begat 
Obed  of  Ruth  ;  and  Obed  begat  Jesse. 

We  note  that  two  women  are  mentioned  in  this  fifth 
verse:  a  Canaanite  and  a  Moabitess.  Thus  Gentile  blood 
mingled  with  the  Hebrew  strain.  Our  King  has  come  to 
break  down  the  partition  wall.  As  Gentiles  we  rejoice 
in  this.  Jesus  is  heir  of  a  line  in  which  flows  the  blood 
of  the  harlot  Rahai),  and  of  the  rustic  Ruth  j  he  is  akin 
to  the  fallen  and  to  the  lowly,  and  he  will  show  his  love 


CHAP.  ].]  The  Pedigree  of  the  King.  3 

even  to  the  poorest  and  most  obscure.     I,  too,  may  have 
a  part  and  lot  in  him. 

6 — 9.  And  Jesse  begat  David  the  king;  and  David  the 
king  begat  Solomon  of  tier  that  had  been  the  wife  of  Urias  ; 
and  Solomon  begat  Roboam  ;  ajid  Roboavi  begat  Abia  ;  and 
Abia  begat  Asa  :  and  Asa  begat  Josaphat  ;  and  Josaphat  be- 
gat Jorani  ;  and  Joram  begat  Ozias ,  and  Ozias  begat  Joa- 
tham;  and  Joatham  begat  Achaz;  and  Achaz  begat  Ezekias. 

Well  may  our  hearts  melt  at  the  memory  of  David 
and  Bathsheba  !  The  fruit  of  their  unholy  union  died  ; 
but,  after  repentance,  she  who  "had  been  the  wife  of 
Urias "  became  the  wife  of  David,  and  the  mother  of 
Solomon.  Signal  was  the  grace  of  God  in  this  case,  that 
tae  line  should  be  continued  in  this  once  guilty  pair  ;  but, 
oh,  what  kinship  with  fallen  humanity  does  this  indicate 
in  our  Lord  !  We  will  not  pry  into  the  mystery  of  the 
incarnation,  but  we  must  vvonder  at  the  condescending 
grace  which  appointed  our  Lord  such  a  pedigree. 

10.  And  Ezekias  begat  Manasses;  and  Manasses  begat 
Amon;  and  Amon  begat  Josias. 

A  line  of  kings  of  a  mixed  character  ;  not  one  of 
them  perfect,  and  some  of  them  as  bad  as  bad  could  be. 
Three  are  left  out  altogether :  even  sinners  who  were 
only  fit  to  be  forgotten  were  in  the  line  of  this  succes- 
sion ;  and  this  shows  how  little  can  be  made  of  being 
born  of  the  will  of  man,  or  of  the  will  of  the  flesh.  In 
this  special  line  of  descent,  salvation  was  not  of  blood, 
nor  of  birth.  Specially  let  us  think  of  such  a  one  as 
Manasses  being  among  the  ancestors  of  our  Lord,  as  if 
to  hint  that,  in  the  line  which  comes  after  him,  there 
would  be  some  of  the  chief  of  sinners  who  would  be 
miracles  of  mercy.  Again  we  say,  how  near  does  Jesus 
come  to  our  fallen  race  by  this  his  genealogy  ! 

11.  And  Josias  begat  Jechonias  and  his  brethren,  about 
the  time  they  were  carried  away  to  Babylon. 


4  The  Pedigree  of  the  King.  [chap.  i. 

Poor  captives,  and  those  who  are  bound  with  the  fet- 
ters of  sin,  may  see  some  like  themselves  in  this  famous 
ancestry.  They  are  prisoners  of  hope,  now  that  the 
Christ  is  born  of  a  race  which  was  once  "  carried  away  to 
Babylon." 

12 — 1 6.  A}id  after  they  were  brought  to  Babylon,  J echo- 
iiias  begat  Salathiel;  and  Salathiel begat  Zorobabel;  and Zorob- 
abel  begat  Abiud;  and  Abiud  begat  Eliakim;  and  Eliakim  be- 
gat Azor;  and  Azor  begat  Sadoc;  and  Sadoc  begat  Achim;  and 
Achim  begat  Eliud;  and  Eliud  begat  Eleazar;  and  Eleazar 
begat  Matthan;  and  Matthan  begat  Jacob;  and  Jacob  begat 
Joseph  the  husband  of  Mary,  of  whom  was  born  Jesus,  who  is 
called  Christ. 

With  one  or  two  exceptions  these  are  names  of  per- 
sons of  little  or  no  note.  The  later  ones  were  persons  al- 
together obscure  and  insignificant.  Our  Lord  was  "  a 
root  out  of  dry  ground";  a  shoot  from  the  withered 
stem  of  Jesse.  He  set  small  store  by  earthly  greatness. 
He  must  needs  be  of  human  race  ;  but  he  comes  to  a 
family  which  was  of  low  estate,  and  there  finds  his  re- 
puted father,  Joseph,  a  carpenter  of  Nazareth.  He  is  the 
poor  man's  King.  He  will  not  disdain  any  of  us  though 
our  father's  house  be  little  in  Israel.  He  will  condescend 
to  men  of  low  estate. 

Wonder  surpassing  all  wonders  ;  the  Word  by  whom 
all  things  were  made,  was  himself  made  flesh,  and  dwelt 
among  us  !  He  was  born  of  a  human  mother,  even  of 
the  lowly  virgin,  Mary.  "  Forasmuch  then  as  the  chil- 
dren are  partakers  of  flesh  and  blood,  he  also  himself 
likewise  took  part  of  the  same."  Our  hearts  would 
anoint  with  sweet  perfume  of  love  and  praise  the  blessed 
head  of  him  "who  is  called  Christ",  the  Anointed  One. 

17.  So  all  the  generations  from  Abrahatn  to  David  are 
fourteen  generations ;  and  from  David  -until  the  carrying 
away  into  Babylon  are  fourteen  generations ;  and  from  the 
carrying  away  into  Babylon  unto  Christ  are  fourteen  genera- 
tions. 


CHAP.  1.]  The  Birth  of  the  King.  5 

The  Holy  Ghost  led  his  servant  Matthew  to  adopt  a 
rough  and  simple  method  to  help  weak  memories.  Here 
are  three  fourteens.  Let  us  learn  from  this  to  make 
ourselves  familar  with  our  Lord's  pedigree,  and  think 
much  of  his  being  born  into  our  world.  Specially  let  us 
see  that  he  was  literally  of  the  house  of  David,  and  of 
the  seed  of  Abraham  ;  for  many  prophecies  in  the  Old 
Testament  pointed  to  this  fact.  He  is  truly  the  Messiah, 
the  Prince,  which  was  to  come. 


CHAPTER  L     18—25. 

[The  Birth  of  the  King.] 

18.  Now  the  birth  of  Jesus  Chris/  was  on  this  wise: 
When  as  his  mother  Mary  was  espoused  to  Joseph,  before 
they  came  together,  she  was  found  with  child  of  the  Holy 
Ghost. 

A  word  or  two  sufificed  to  describe  the  birth  of  all 
the  kings  whose  names  we  have  read  ;  but  for  our  Lord 
Jesus  Christ  there  is  much  more  to  be  said.  The  evan- 
gelist girds  himself  up  for  his  solemn  duty,  and  writes: — 
"  Now  the  birth  of  Jesus  Christ  was  on  this  wise."  It  is  a 
deep,  mysterious,  and  delicate  subject,  fitter  for  reverent 
faith  than  for  speculative  curiosity.  The  Holy  Ghost 
wrought  in  the  chosen  virgin  the  body  of  our  Lord. 
There  was  no  other  way  of  his  being  born  ;  for  had  he 
been  of  a  sinful  father,  how  should  he  have  possessed  a 
sinless  nature  ?  He  is  born  of  a  woman,  that  he  might 
be  human  ;  but  not  by  man,  that  he  might  not  be  sinful. 
See  how  the  Holy  Ghost  co-operates  in  the  work  of  our 
redemption  by  preparing  the  body  of  our  Lord  ! 


6  The  Birth  of  the  King.  [chai'.  i. 

19.  Then  Joseph  her  husband,  being  a  just  man,  and  not 
willing  to  make  her  a  publick  example,  was  minded  to  put  her 
away  privily. 

Mary  was  espoused  to  him,  and  he  was  saddened  and 
perplexed  when  he  learned  that  she  would  become  a 
mother  before  they  had  been  actually  married.  Many 
would  have  thrust  her  away  in  indignation,  and  put  her 
to  an  open  shame  ;  but  Joseph  was  of  royal  mind  as  well 
as  royal  race.  He  would  not  expose  what  he  thought  to 
be  the  sin  of  his  espoused  wife  :  although  he  felt  that 
she  must  be  put  away,  he  would  do  it  quietly.  When 
we  have  to  do  a  severe  thing,  let  us  choose  the  tenderest 
manner.     May  be,  we  shall  not  have  to  do  it  at  all. 

20.  But  while  he  thought  on  these  things,  behold,  the  angel 
of  the  Lord  appeared  unto  him  in  a  dream,  saying,  Joseph, 
thou  son  of  David,  fear  not  to  take  ttnto  thee  Mary  thy  wife : 
for  that  which  is  conceived  ill  her  is  of  the  Holy  Ghost. 

He  could  not  but  feel  very  anxious,  and  no  doubt  he 
prayed  about  these  things  both  day  and  night.  God 
would  not  leave  the  honour  of  the  chosen  virgin-mother 
without  protection.  Soon  Joseph  had  the  best  of  guid- 
ance. From  heaven  he  had  the  assurance  that  Mary 
had  not  sinned,  but  had  been  favoured  of  the  Lord. 
Joseph  is  reminded  of  his  royal  rank,  "  Thou  son  of  David" , 
and  is  bidden  to  cast  away  his  fear.  How  he  must  have 
been  comforted  by  the  Lord's  "fear  not "  !  He  was  to 
take  Mary  under  his  tender  care,  and  be  a  foster-father 
to  the  son  who  would  be  born  of  her. 

Mary  must  have  been  in  great  anxiety  herself  as  to 
whether  her  story  of  angelic  visitation  would  be  believed  ; 
for  it  looked  improbable  enough.  We  doubt  not  that 
faith  sustained  her  ;  but  she  needed  much  of  it.  Every 
great  favour  brings  a  great  trial  with  it  as  its  shadow,  and 
becomes  thus  a  new  test  of  faith.  The  Lord  very 
graciously  removed  all  suspicion  from  Joseph's  mind, 
and  thus  provided  for  the  honour  of  the  mother,  and  for 


CHAP.  I.]  The  Birth  of  the  King.  7 

the  comfort  of  the  holy  child.  If  Jesus  is  born  in  our 
hearts,  we  shall  have  trouble  ;  but  the  Lord  will  witness 
that  Christ  is  ours,  and  he  will  surely  bear  us  through. 

21.  And  she  shall  bring  forth  a  son,  and  thou  shall  call 
Ins  name  Jesus:  for  he  shall  save  his  people  from  their  sins. 

The  Lord  of  glory  is  born  the  Eon  of  man,  and  is 
named  by  God's  command,  and  by  man's  mouth,  Jesus, 
the  Saviour.  He  is  what  he  is  called.  He  saves  us  from 
the  punishment  and  the  guilt  of  sin,  and  then  from  the  ill 
effect  and  evil  power  of  sin.  This  he  does  for  "  his  people  ", 
even  for  all  who  believe  in  him.  It  is  his  nature  to  do 
this,  as  we  see  in  the  fact  that  his  very  name  is  Jesus — 
Saviour.  We  still  call  him  by  that  name,  for  he  still 
saves  us  in  these  latter  days.  Let  us  go  and  tell  out  his 
name  among  men  ;  for  he  will  save  others. 


22,  23.  A'ow  all  this  was  done,  that  it  might  be  fulfilled 
which  was  spoken  of  the  Lord  by  the  prophet,  saying.  Behold, 
a  virgin  shall  be  with  child,  and  shall  bring  forth  a  son,  and 
they  shall  call  his  name  Emmanuel,  which  being  interpreted 
is,  God  with  us. 

Who  would  have  thought  that  the  prophecy  con- 
tained in  Isaiah  vii.  \d,  could  have  referred  to  our  Lord? 
One  of  these  days  we  shall  discover  a  great  deal  more  in 
■\he  inspired  Word  than  we  can  see  to-day.  Perhaps  it  is 
needful  to  our  understanding  a  prophecy  that  we  should 
see  it  actually  fulfilled.     What  blind  eyes  we  have  ! 

It  is  pleasant  to  mark  that,  according  to  this  verse, 
and  the  twenty-first,  Emmanuel  and  Jesus  mean  the 
same  thing.  "  God  with  us  "  is  our  Saviour.  He  is  with 
us  as  God  on  purpose  to  save  us.  The  incarnation  of 
Jesus  is  our  salvation. 

To  cheer  Joseph,  and  decide  his  mind.  Holy  Script- 
ure is  brought  to  his  remembrance  ;  and  truly,  when  we 
are  in  a  dilemma,  nothing  gives  us  such  confidence  in 
going  forward  as  the  sacred  oracles  impressed  upon  the 


8  The  Birth  of  the  King.  [chap,  i 

heart.  How  conversant  was  Joseph  with  the  prophets 
to  have  their  words  before  him  in  a  dream !  Lord, 
whether  I  read  thy  Word  when  awake,  or  have  it  brought 
to  my  memory  in  my  sleep,  it  is  always  precious  to  me  ! 
But  thou,  Lord  Jesus,  God  with  us,  art  dearer  still  ;  and 
the  written  Word  is  chiefly  precious  because  it  speaks  of 
thee,  the  incarnate  Word. 

24,  25.  Then  Joseph  being  raised  from  sleep  did  as  the 
angel  of  the  Lord  had  bidden  him,  and  took  unto  him  his  wife : 
and  knew  her  not  till  she  had  brought  forth  her  firstborn  son  . 
and  he  called  his  name  Jesus. 

Joseph  was  not  disobedient  to  the  heavenly  vision 
in  any  respect.  He  did  not  delay,  but  as  soon  as  he 
rose  he  "  did  as  the  angel  of  the  Lord  had  bidden  him." 
Without  delay,  demur,  or  reservation,  he  obeyed.  What 
holy  awe  filled  his  heart  as  he  welcomed  the  favoured 
virgin  to  his  home,  to  be  respectfully  and  affectionately 
screened  from  all  evil !  What  must  he  have  thought 
when  he  saw  the  Son  of  the  Highest  lying  on  the  bosom 
of  her  whom  he  had  espoused  !  He  was  happy  to  render 
any  service  to  the  new-born  King.  Since  he  accepted 
Mary  as  his  espoused  wife,  her  child  was  the  heir  of 
Joseph,  and  so  of  David  ;  and  thus  was  by  right  the 
King  of  the  Jews.  Our  Lord  Jesus  had  a  birthright  by 
his  mother  ;  but  his  right  on  the  father's  side  was,  by 
Joseph's  act  and  deed,  also  put  beyond  dispute. 

Let  us  leave  this  wonderful  passage  worshipping  the 
Son  of  God,  who  condescended  to  be  born  the  Son  of 
man.  Thus  our  God  became  our  brother,  bone  of  our 
bone,  and  flesh  of  our  flesh.  The  nearer  he  comes  to 
us,  the  more  humbly  let  us  adore  him.  The  more  true 
the  kinship  of  our  King,  the  more  enthusiastically  let  us 
crown  him  Lord  of  all  ! 


CHAP.  II.]  The  King  appearing. 


CHAPTER   II. 

[The  King  appearing  and  the  King  assailed.] 

I,  2.  Now  when  Jesus  was  born  in  Bethlehem  of  Judcea  in 
the  days  of  Herod  the  king,  behold,  there  came  wise  men  from 
the  east  to  Jerusalem,  saying.  Where  is  he  that  is  born  King 
of  the  Jen's  ?  for  we  have  seen  his  star  in- the  east,  and  are 
com,e  to  worship  him. 

The  King  is  born,  and  now  he  must  be  acknowledged. 
At  the  same  moment  he  will  be  assailed.  His  birth  was 
in  the  days  of  another  king,  of  Edomite  stock,  who  had 
usurped  the  throne  of  David.  The  world's  kingdom  is 
opposed  to  that  of  our  Lord  :  where  Jesus  is  born  there 
is  sure  to  be  a  Herod  in  power.  It  is  a  marvellous 
thing  that  Magi  from  afar  should  know  that  a  great  king 
was  born,  and  should  come  from  so  great  a  distance  to 
do  him  homage  ;  for  the  world's  wise  men  are  not  often 
found  bowing  at  the  feet  of  Jesus.  When  wise  men  seek 
our  King  they  are  wise  indeed.  These  were  devout  men, 
to  whom  the  stars  spoke  of  God.  An  unusual  luminary 
was  understood  by  them  to  indicate  the  birth  of  the 
Coming  Man  for  whom  many  in  all  lands  were  looking. 
Stars  might  guide  us  if  we  were  willing  to  be  led.  Lord 
Jesus,  make  everything  speak  to  me  concerning  thee, 
and  may  I  be  truly  led  till  I  find  thee  ! 

The  wise  men  were  not  content  with  having  '•''  seen  his 
star  ",  they  must  see  himself  ;  and,  seeing,  they  must 
adore.  These  were  not  in  doubt  as  to  his  Godhead  : 
they  said,  "  We  are  come  to  worship  him."  Lord,  I  pray 
thee,  make  all  the  wise  men  to  worship  thee  ! 

3.  When  Herod  the  ki"g  had  heard  these  things,  he  was 
troubled,  and  all  Jerusalem  with  him. 

Herpd  is  expressly  called  ^'  Herod  the  king"  :  in  that 


lo  The  King  appearing  [chap.  ii. 

capacity  he  is  the  enemy  of  our  King.  They  are  in  a 
sad  state  to  whom  the  Saviour  is  a  trouble.  Some,  like 
Herod,  are  troubled  because  they  fear  that  they  shall  lose 
position  and  honour  if  true  religion  makes  progress,  and 
many  have  an  undefined  dread  that  the  presence  of 
Jesus  will  deprive  them  of  pleasure,  or  call  them  to 
make  unwilling  sacrifices.  O  thou  who  art  the  King  of 
heaven,  thou  dost  not  trouble  me  :  thou  art  my  joy  ! 

See  the  influence  of  one  man  :  Herod's  trouble  in- 
fects "  all  Jerusalem."  Well  it  might  ;  for  this  cruel 
prince  delighted  in  shedding  blood,  and  the  darkness  of 
his  brow  meant  death  to  many.  Unhappy  Jerusalem,  to 
be  troubled  by  the  birth  of  the  Saviour  !  TJnhappy  peo- 
ple, to  whom  true  godliness  is  a  weariness  ! 

4.  And  when  he  had  gathered  all  the  chief  priests  and 
scribes  of  the  people  together,  he  demanded  of  them  where 
Christ  should  be  born. 

When  the  earth-king  dabbles  in  theology,  it  bodes  no 
good  to  truth.  Herod  among  priests  and  scribes  is 
Herod  still.  Some  men  may  become  well  instructed  in 
their  Bibles,  and  yet  be  all  the  worse  for  what  they 
have  discovered.  Like  Herod,  they  make  ill  use  of 
what  they  learn  ;  or  like  these  scribes,  they  may  know 
much  about  the  Lord  Jesus,  and  yet  have  no  heart 
towards  him. 

5,  6.  And  they  said  unto  him.  In  Bethlehem,  of  Judcea :  for 
thus  it  is  written  by  the  prophet.  And  thou  Bethlehem,  in  the 
land  of  Juda,  art  not  the  least  among  the  princes  of  Juda  : 
for  out  of  thee  shall  come  a  Governor,  that  shall  ride  my  people 
Israel. 

They  were  right  in  their  conclusion,  though  some- 
what cloudy  in  their  quotation.  Jesus  was  to  be  born 
in  the  city  of  David,  in  Bethlehem,  which  is,  being  in- 
terpreted, "  the  house  of  bread."  Though  the  city  was 
but  a  little  one,  his  birth  therein  made  it  famous  :  Jesus 


CHAP.  11.]  AND  THE  King  assailed.  ii 

ennobles  all  that  he  touches.  These  scribes  knew  where 
to  find  the  text  about  the  Saviour's  birth,  and  they  could 
put  their  finger  upon  the  spot  in  the  map  where  he 
should  be  born  ;  and  yet  they  knew  not  the  King,  neither 
cared  to  seek  him  out.  May  it  never  be  my  case,  to  be 
a  master  of  Scriptural  geography,  prophecy,  and  the- 
ology, and  yet  to  miss  him  of  whom  the  Scripture 
speaks  ! 

With  joy  would  we  note  the  name  of  Governor,  here 
given  to  Jesus.  We  are  of  the  spiritual  Israel  if  he 
rules  us.  Oh,  that  the  day  may  soon  come  when  the 
literal  Israel  shall  behold  the  government  laid  upon  his 
shoulder  ! 

7.  Then  Herod,  when  he  had  privily  called  the  wise  men, 
inqtcired  of  them  diligently  what  time  the  star  appeared. 

We  delight  in  anxious  inquiries  ;  but  here  was  one  of 
a  very  evil  sort.  Many  pry  into  holy  things,  that  they 
may  ridicule  or  otherwise  oppose  them.  What  an  evil 
diligence  is  this  !  When  y^xy  private  inquiries  are  made, 
we  may  suspect  that  something  is  wrong  ;  and  yet  it  is 
not  always  so.  However,  truth  fears  not  the  light. 
Whether  men  inquire  privily  or  not,  we  are  ready  to  give 
them  information  about  our  Lord,  and  about  everything 
which  concerns  him. 

8.  And  he  sent  them  to  Bethlehem,  and  said,  Go  and  search 
diligently  for  the  yonng  child  ;  and  when  ye  have  found  him. 
bring  me  word  again,  that  I  may  come  and  worship  him 
also. 

Artful  wretch  !  Murder  was  in  his  heart,  but  pious 
pretences  were  on  his  tongue.  May  none  of  us  be 
Herodians  in  hypocrisy  !  To  promise  to  worship  and  to 
intend  to  destroy,  is  a  piece  of  trickery  very  usual  in 
our  own  days. 

Mark,  that  the  wise  men  never  promised  to  return  to 
Herod  :  they  probably  guessed  that  all  this  eager  zeal 


12  The  King  appearing  [chap.  n. 

was  not  quite  so  pure  as  it  seemed  to  be,  and  their 
silence  did  not  mean  consent.  We  must  not  believe 
everybody  who  makes  loud  professions,  nor  do  all  that 
they  ask  of  us,  lest  we  aid  them  in  some  evil  design. 

9,10.  When  they  had  heard  the  king,  they  departed ;  and, 
lo,  the  star,  which  they  saw  in  the  east,  went  before  them,  till 
it  came  and  stood  over  where  the  young  child  was.  When 
they  saw  the  star,  they  rejoiced  with  exceeding  great  joy. 

Yes,  "they  departed",  and  were  wise  to  get  out  of 
Herod's  vile  company.  They  made  no  compact  with 
him  ;  they  heard  his  false  professions,  and  they  went 
their  way.  The  star  appeared  when  the  tyrant  disap- 
peared. 

The  star  was  probably  a  meteor,  or  moving  light, 
which  having  shone  long  enough  in  the  western  heavens 
to  guide  them  to  Judaea,  then  ceased  to  be  visible  ;  but 
shone  forth  again  as  they  quitted  Jerusalem.  We  must 
not  always  expect  to  have  visible  signs  to  cheer  us,  but 
we  are  very  glad  of  them  when  the  Lord  grants  them  to 
us.  We  seek  not  the  star  of  inward  feelings,  or  outward 
signs,  but  Jesus  himself ;  yet  have  we  great  joy  when 
heavenly  comfort  shines  into  our  souls.  Lord,  show  me 
a  token  for  good  :  this  will  make  me  glad.  Show  me 
thyself,  and  I  will  rejoice  with  exceeding  great  joy. 

See  how  the  stars  above  as  well  as  men  below  pay 
their  obeisance  to  the  New-born  King !  My  soul,  be 
not  slow  to  adore  thy  Saviour  !  The  star  moved  "  ////  // 
came  and  stood  over  where  the  young  child  was  "  :  so  will 
my  heart  never  rest  till  it  finds  out  the  Lord. 

1 1 .  And  when  they  were  come  into  the  house,  they  saw  the 
youttg  child  with  Mary  his  mother,  and  fell  down,  and  wor- 
shipped him  :  and  when  they  had  opened  their  treasures,  they 
presentedunto  him  gifts  ;  gold,  and  frankincense,  and  myrrh. 

Those  who  look  for  Jesus  will  see  him  :  those  who 
truly  see  him  will  worship  him  :  those  who  worship  him 


CMAP.  II.]  AND    THE    KiNG    ASSAILED.  1 3 

will  consecrate  their  substance  to  him.  The  gold  and 
spices  -vitxt  presented,  not  to  Mary,  but  "  unto  him."  The 
wise  men  kept  their  caskets  closed  till  they  saw  Jesus, 
and  then  they  opened  their  treasures.  Let  us  keep  our 
love  and  our  holy  service  for  our  Lord's  eye  and  never 
wish  to  expose  them  to  the  world's  gaze.  The  wise  men's 
gifts  were  royal,  with  a  touch  of  the  priestly  in  them — 
"gold,  and  frankincense,  and  myrrh."  These  choice 
offerings,  especially  the  gold,  would  help  Joseph  and 
Mary  to  provide  for  the  Royal  Child,  who  was  so  soon 
to  be  exiled.  God  brought  providers  from  the  far  East 
to  supply  the  needs  of  his  Son.  "  Remember  that  Omnip- 
otence has  servants  everywhere."  Before  the  babe  starts 
for  Egypt,  Oriental  sages  must  pay  his  charges. 

Lord,  thou  shalt  have  my  worship,  and  my  gifts  ;  for 
thou  art  the  sole  Monarch  of  my  soul  :  and  I  will  aid  thy 
missionary  cause,  that  when  thou  goest  into  Africa  with 
thy  gospel,  my  gifts  may  go  with  thee. 

12.  And  being  warned  of  God  in  a  dream  that  they  should 
not  retm-7i  to  Herod,  tliey  departed  ittto  their  own  country 
another  way. 

Probably,  they  half  suspected  Herod  already  ;  and 
the  Lord  by  a  dream  led  their  thoughts  further  in  the 
same  direction.  Wise  men  need  to  be  "  warned  of  God"  \ 
when  they  are  so,  they  alter  their  minds  at  once. 
Though  they  had  planned  to  return  by  one  route,  they 
took  another :  they  did  not  linger,  but  "  departed  into 
their  own  country  another  way."  Oh,  that  I  may  never  be 
disobedient  to  a  hint  from  the  throne  !  "  Thou  shalt 
guide  me  with  thy  counsel. " 

13.  And  when  they  were  departed,  behold,  the  angel  of  the 
Lord  appeareth  to  foseph  in  a  dream,  saying.  Arise,  and 
take  the  young  child  and  his  mother,  and  flee  into  Egypt, 
and  be  thou  there  until  I  bring  thee  word :  for  Herod  will 
seek  the  young  child  to  destroy  him. 

Angels  were  busy  in  those  days,  for  they  had  special 


t4  The  King  appearing  [chap.  ii. 

charge  of  their  Royal  Master.  Joseph's  high  office,  as 
guardian  of  the  young  child  and  his  mother,  involved 
him  in  care,  and  made  him  an  exile  from  his  country. 
We  cannot  expect  to  serve  the  Lord,  and  yet  have  an 
easy  time  of  it.  We  must  cheerfully  journey  across  a 
desert  if  we  have  a  charge  to  keep  for  our  God  ;  and  we 
must  tarry  in  banishment,  if  need  be,  and  never  venture 
to  come  back  till  the  Lord  sends  us  our  passports.  Our 
orders  are,  "  Be  thou  there  until  I  bring  thee  word."  The 
Lord's  servants  must  wait  for  the  Lord's  word  before 
they  make  a  move,  whether  it  be  to  go  abroad  or  to  come 
home.  Waiting  is  hard  work,  especially  waiting  in  Egypt; 
but  it  is  safe  to  tarry  till  we  have  our  marching  orders. 

14,  i;.  When  he  arose,  he  took  the  young  child  and  his 
mother  by  night,  and  departed  into  Egypt :  and  was  there 
until  the  death  of  Herod :  that  it  might  be  fulfilled  which  was 
spoken  of  the  Lord  by  the  prophet,  saying.  Out  of  Egypt  have 
I  called  my  son. 

Night  journeys,  both  actual  and  spiritual,  may  fall  to 
the  lot  of  those  who  carry  Jesus  with  them.  Even  the 
Son  of  God,  who  is  pre-eminent  above  all  others,  must  de- 
part into  Egypt  like  the  rest  of  the  family,  and  must  only 
come  out  of  it  when  he  is  called.  Let  us  not  wonder  if 
we,  also,  have  to  go  down  to  Egypt,  and  go  in  a  hurry, 
and  go  by  night,  and  are  allowed  to  stay  there  for  many 
a  day.  We,  too,  shall  be  called  out  in  due  time  by  him 
whose  call  is  effectual.  The  angel  who  leads  us  into 
Egypt  will  bring  us  word  to  come  forth  from  it ;  for  all 
our  times  are  in  the  Lord's  hands.  Let  us  never  forget 
that  the  chosen  may  have  to  go  into  Egypt,  but  they 
must  be  brought  out  of  it,  for  the  rule  is  of  universal 
bearing,  "  Out  of  Egypt  have  I  called  my  son." 

How  the  prophecies  mark  out  our  Lord's  way  from 
the  beginning  !  The  King  of  Israel  comes  out  of  Egypt, 
even  as  Moses  did,  who  in  his  day  was  King  in  Jeshurun. 

i6.     Then  Herod,  when  he  saw  that  he  was  mocked  of  the 


CHAP.  II.]  AND    THE    KiNG    ASSAILED.  15 

•wise  men,  was  exceeding  wroth,  and  sent  forth,  and  slew  all 
the  children  that  were  in  Bethlehem,  and  in  all  the  coasts 
thereof ,  from  two  years  old  and  binder,  according  to  the  time 
which  he  had  diligently  inquired  of  the  wise  men. 

Herod,  with  all  his  craftiness,  misses  his  mark.  He 
considers  that  he  is  made  a  fool  of,  though  the  wise 
men  had  no  such  intention.  Proud  men  are  quick  to 
imagine  insults.  He  is  furious  :  he  must  kill  this  new- 
born King  lest  he  claim  his  crown  ;  and  therefore  he 
orders  the  death  of  every  two-year-old  child  in  Bethle- 
hem, taking  good  margin,  that  none  might  escape 
through  error  in  the  age.  What  mattered  it  to  him  if  a 
few  babes  were  needlessly  slain  ?  He  must  make  sure 
that  the  little  King  is  made  an  end  of ;  and  he  imagines 
that  a  speedy  and  indiscriminate  slaughter  of  all  who  have 
reached  their  second  year  will  put  him  beyond  all  fear 
of  this  reputed  rival.  Men  will  do  anything  to  be  rid  of 
Jesus.  They  care  not  how  many  children,  or  men,  or 
women,  are  destroyed,  so  that  they  can  but  resist  his 
kingdom,  and  crush  his  holy  cause  in  its  infancy.  Yet 
vain  is  their  rage  :  the  holy  child  is  beyond  their  juris- 
diction and  their  sword. 

17,  18.  Then  was  fulfilled  that  which  was  spoken  by 
Jeremy  the  prophet,  saying.  In  Rama  was  there  a  voice  heard, 
lamentation,  and  weeping,  and  great  mourning,  Rachel 
weeping  for  her  children,  and  would  not  be  comforted,  because 
they  are  not. 

Our  Prince  steps  along  a  pathway  paved  with  prophe- 
cies. Yet  see  what  trouble  attends  his  early  days !  The 
weeping  prophet  foretells  the  wailing  over  the  innocents. 
He  is  the  innocent  cause  of  the  death  of  many  inno- 
cents. Men  say  that  religion  has  been  the  cause  of 
cruelty  and  bloodshed  :  honesty  should  compel  them  to 
admit,  that  not  religion,  but  opposition  to  religion,  has 
done  this.  What  !  blame  Jesus  because  Herod  sought 
to  murder  him,  and  therefore  made  so  many  mothers 


i6  The  King  appearing  [chap.  n. 

weep  over  their  dead  babes  !  What  three  drops  of  gall 
are  these—"  lamentation,  and  weeping,  and  great  mourn- 
ing" !     The  triple  mixture  is  all  too  common. 

Our  Rachels  still  weep  ;  but  holy  women  who  know 
the  Lord  Jesus,  do  not  now  say  concerning  their  little 
ones  that  "  they  are  not."  They  know  that  their  children 
are,  and  they  know  where  they  are,  and  they  expect  to 
meet  them  again  in  glory.  Surely,  if  these  women  had 
but  known,  they  might  have  been  comforted  by  the  fact, 
that  though  their  little  ones  were  slain,  The  Children's 
Friend  had  escaped,  and  still  lived  to  be  the  Saviour  of 
all  who  die  before  committing  actual  transgression. 

19,  20.  But  when  Herod  was  dead,  behold,  an  angel  of  the 
Lord  appear eth  in  a  dream  to  Joseph  in  Egypt,  saying.  Arise, 
and  take  the  young  child  and  his  mother,  and  go  into  the  land 
of  Israel :  for  they  are  dead  which  sought  the  young  child's 
life. 

Angels  again  !  Yes,  and  they  are  busy  still  around 
"  the  beloved  of  the  Lord."  Joseph  still  watches  over 
his  honoured  charge,  even  as  Joseph  of  old  watched  over 
Israel  in  Egypt.  See  the  order  in  which  the  family  is 
arranged, — "  the  young  child  and  his  mother."  The  Lord 
is  placed  first  :  it  is  not  here,  as  at  Rome,  "  the  Virgin 
and  child."  The  angel  loathed  to  mention  Herod's 
name,  but  said,  "  They  are  dead."  Such  a  wretch  did 
not  deserve  to  be  named  by  a  holy  angel.  Herod  had 
gone  to  his  own  place,  and  now  the  Lord  brings  back 
his  banished  ones  to  theirown  place.  Instead  of  making 
Jesus  to  die,  the  tyrant  is  dead  himself.  Sword  in  hand, 
he  missed  the  young  child  ;  but  without  a  sword,  that 
child's  Father  struck  home  to  his  heart.  It  is  a  relief  to 
the  world  when  some  men  die  :  it  was  certainly  so  in  the 
case  of  Herod.  Those  who  keep  our  King  out  of  his 
own  are  not  likely  to  live  long.  My  soul,  ponder  the 
lessons  of  history  concerning  the  King's  adversaries  ! 

31,   22.     And  he  arose,  and  took  the  young  child  and  his 


CHAP.  11.]  AND  THE  King  assailed.  17 

mother,  and  came  into  the  la/id  of  Israel.  But  whett  he  heard 
that  Archelaus  did  reigti  in  Judcea  in  the  room  of  his  father 
Herod,  he  was  afraid  to  go  thither :  notwithstanding,  being 
warned  of  God  in  a  dream,  he  turned  aside  into  the  parts  of 
Galilee. 

Joseph  obeyed  without  question.  "  He  arose  "  :  that 
is  to  say,  as  soon  as  he  was  awake  he  set  about  doing  as 
he  was  bidden.  At  once  he  made  the  journey  and  came 
into  the  land  of  Israel ;  so  should  we  hasten  to  obey. 
He  had  his  fears  about  Judsea  ;  yet  he  did  not  follow  his 
fears,  but  only  went  as  his  guide  from  heaven  directed 
him.  This  Joseph  was  a  dreamer  like  his  namesake  of 
old  ;  and  he  was  also  a  practical  man,  and  turned  his 
dreams  to  wise  account.  He  "  came  into  the  land  of  Is- 
rael", but  he  was  allowed  to  go  into  that  part  of  it  which 
was  under  a  gentler  sway  than  that  of  Archelaus,  who 
was  no  improvement  upon  his  father.  Galilee,  a  despised 
country,  a  land  where  Gentiles  mixed  with  the  Jews,  a 
dark  and  ignorant  part,  was  to  be  the  land  of  our  Lord's 
early  days.  He  was  of  the  common  people,  and  he  was 
educated  in  a  rustic  region,  in  " the  parts  of  Galilee", 
among  a  plain  folk,  who  had  none  of  the  fine  manners  of 
the  towns.  Blessed  King,  the  days  of  thy  minority  were 
not  spent  at  court,  but  among  the  common  multitude, 
whom  still  thou  dost  delight  to  bless  !  I  pray  thee,  turn 
aside  into  the  parts  of  this  Galilee,  and  abide  with  me. 

23.  And  he  came  and  dwelt  in  a  city  called  Nazareth  : 
that  it  might  be  fulfilled  which  was  spoketi  by  the  prophets. 
He  shall  be  called  a  Nazarene. 

Our  Lord  was  called  "  Netzar  ",  the  Branch.  Prob- 
ably this  is  the  prophecy  referred  to  ;  for  "  Nazareth  " 
signifies  sprouts  or  shoots.  Possibly  some  unrecorded 
prophecy,  often  repeated  by  the  prophets,  and  known  to 
all  the  people,  is  here  alluded  to.  Certainly  he  has  long 
been  called  a  "  Nazarene  ",  both  by  Jews  and  violent 
unbelievers.     Spitting  on  the  ground  in  disgust,  many  a 


1 8  The  Herald  of  the  King.         [chap.  in. 

time  has  his  fierce  adversary  hissed  out  the  name  "  Naz- 
arene",  as  if  it  were  the  climax  of  contempt.  Yet,  O 
Nazarene,  thou  hast  triumphed  !  Jesus  of  Nazareth  is 
the  greatest  name  among  men.  O  Lord,  my  King,  as 
thou  art  dishonoured  by  thy  foes,  so  shalt  thou  be 
adored  among  thy  friends,  with  all  their  heait  and  all 
their  soul.  While  others  call  thee  "  Nazarene  ",  we  call 
thee  Jesus — Jehovah,  King  of  kings,  and  Lord  of  lords. 


CHAPTER  III.     1—12. 

[The  Herald  of  the  King.] 

The  King  has  been  in  concealment  long  enough,  and 
it  is  time  for  his  herald  to  appear  and  proclaim  his  com- 
ing. This  chapter  tells  us  of  the  champion  who  came  in 
advance  of  the  King. 

1 ,  2.  In  those  days  came  John  the  Baptist,  preachmg  in 
the  wilderness  of  Jndcea,  and  saying.  Repent  ye :  for  the  king- 
dom of  heaven  is  at  hand. 

While  Jesus  still  remained  at  Nazareth,  his  kinsman, 
the  Baptizer,  made  his  appearance  :  the  morning  star  is 
seen  before  the  sun.  John  came  not  to  the  court,  but 
to  lone  wildernesses  :  places  left  to  sheep  and  a  handful 
of  rural  folk.  The  mission  of  Christ  Jesus  is  to  the 
moral  wastes  and  to  the  desolate  places  of  the  earth. 
To  them  the  Lord's  harbinger  makes  his  way,  and  there 
he  fitly  preaches  the  command,  " -/?if/if«^  jt?."  Give  up 
your  thorns  and  briars,  O  ye  wildernesses  ;  for  your  Lord 
is  coming  to  you  !  See  how  John  announces  the  coming 
kingdom,  how  he  bids  men  make  ready  for  it,  and  how 
he  urges  them  to  be  speedy  in  their  preparation  :  "  For 


CHAP.  III.]         The  Herald  of  the  King.  19 

the  kingdom  of  heaven  is  at  hand."  Let  me  be  ready  for 
my  Lord's  coming,  and  put  away  all  that  would  grieve 
his  Holy  Spirit  ! 

3.  For  this  is  he  that  was  spoken  of  by  the  prophet  Esaias, 
saying.  The  voice  of  one  crying  in  the  wilderness.  Prepare  ye 
the  way  of  the  Lord,  make  his  paths  straight. 

Matthew  keeps  to  his  custom  of  quoting  from  the  Old 
Testament.  The  prophets  not  only  described  the  King, 
but  his  forerunner  also.  They  mention  the  character  of 
this  harbinger :  he  was  a  "  voice  ''  (Jesus  is  "  the  Word  ") ; 
his  tone,  "crying";  his  place,  "in  the  ■wilderness" \  and 
his  message,  which  was  one  of  announcement,  in  which 
he  required  preparation  for  the  coming  King  :  "  Prepare 
ye  the  way  of  the  Lord."  Men's  hearts  were  like  a  wil- 
derness, wherein  there  is  no  way  ;  but  as  loyal  subjects 
throw  up  roads  for  the  approach  of  beloved  princes,  so 
were  men  to  welcome  the  Lord,  with  their  hearts  made 
right  and  ready  to  receive  him. 

O  Lord,  I  would  welcome  thee  if  thou  wouldst  come 
to  me.  I  have  great  need  of  thy  royal  presence,  and 
therefore  I  would  prepare  a  way  for  thee.  Into  my 
heart  my  desires  have  made  for  thee  a  path  most  short 
and  smooth.  Come,  Lord,  and  tarry  not !  Come  into 
my  wilderness  nature  and  transform  it  into  a  garden  of 
the  Lord. 

4.  And  the  same  fohn  had  his  raiment  of  camel's  hair, 
and  a  leathern  girdle  about  his  loins ;  and  his  meat  was 
locusts  and  wild  honey. 

He  was  rough  and  stern,  like  Elijah.  His  garments 
betokened  his  simplicity,  his  sternness,  his  self-denial. 
His  food,  the  product  of  the  desert  where  he  dwelt, 
showed  that  he  cared  nothing  for  luxuries.  His  whole 
bearing  was  symbolical ;  but  it  was  also  fit,  and  suitable 
for  his  office.  The  plainest  of  food  is  best  for  body  and 
mind    and  spirit,   and,   moreover,   it   fosters  manliness. 


26  The  Herald  of  the  King.         [chap.  in. 

Lord,  let  not  my  meat,  or  drink,  or  garments,  hinder  me 
in  thy  work  ! 

5,  6.  Then  went  out  to  him  Jerusalem,  and  all  Judcea,  and 
all  the  region  round  about  Jordan,  and  were  baptized  of  hitn 
in  Jordan,  confessing  their  sins. 

The  people  were  expecting  a  Messiah,  and  so  they 
went  en  masse  to  John  as  soon  as  his  shrill  voice  had 
startled  the  solitudes.  Baptism,  or  the  washing  of  the 
body  in  water,  most  fitly  accompanied  the  cry,  "  Repent 
ye."  The  "  Confessing  their  sins"  which  went  with  bap- 
tism in  Jordan  gave  it  its  meaning.  Apart  from  the 
acknowledgment  of  guilt,  it  would  have  been  a  mere 
bathing  of  the  person  without  spiritual  significance  ;  but 
the  confession  which  went  with  it  made  it  an  instructive 
sign.  John  must  have  inwardly  wondered  to  see  the 
multitudes  come  ;  but  his  chief  thought  ran  forward  to 
his  coming  Lord.  He  thought  more  of  him  than  of  "all 
Judcea." 

7.  Bui  when  he  saw  many  of  the  Pharisees  and  Sadducees 
.come  to  his  baptism,  he  said  unto  them,  O  generation  of  vipers, 
■who  hath  warned  you  to  flee  from  the  wrath  to  cojnef 

It  was  strange  to  see  the  proud  Separatists  and  the 
sceptical  Moralists  come  to  be  baptized  ;  and  therefore, 
as  a  test,  John  addressed  them  with  scorching  words. 
He  saw  that  they  were  serpentine  in  their  motives  and 
viperish  in  their  tempers,  and  so  he  calls  them  "  Progeny 
of  vipers  ":  thus  would  he  see  whether  they  were  sincere 
or  not.  He  asks  who  suggested  to  them  to  flee  from 
that  wrath  of  which  he  was  the  forerunner,  according  to 
the  closing  words  of  the  Old  Testament.  This  inquiry 
was  not  complimentary  ;  but  it  is  no  business  of  the 
Lord's  servants  to  make  themselves  pleasing  :  they  must 
be  faithful,  and  especially  so  to  the  great  and  learned. 
Thus  faithful  was  John  the  Baptist,  and  he  was  honoured 
for  it  by  him  that  sent  him. 


CHAP.  HI.]         The  Herald  of  the  King.  2 1 

8.  Bring  forth  therefore  fruits  meet  for  repentance. 

Act  as  a  change  of  mind  would  lead  you  to  do  :  above 
all,  quit  the  pride  in  which  you  enwrap  yourselves,  and 
leave  the  serpent  motives  which  now  actuate  you. 
Lord,  save  us  from  a  fruitless  repentance,  which  would 
be  only  an  aggravation  of  our  previous  sins. 

9.  And  think  not  to  say  within  yourselves.  We  have 
Abraham  to  oitr  father :  for  I  say  icnto  yotc,  that  God  is  able 
of  these  stones  to  raise  tip  children  wito  Abraham. 

Do  not  imagine  that  God  needs  you  in  order  to  fulfil 
his  promise  to  his  servant  Abraham  ;  for  he  can  make 
each  stone  in  Jordan  into  an  heir  of  grace.  Do  not 
presume  upon  your  ancestry,  and  think  that  all  the 
blessings  of  the  coming  kingdom  must  be  yours  because 
you  are  of  the  seed  of  the  father  of  the  faithful.  God 
can  as  easily  make  sons  of  stones  as  of  a  generation  of 
vipers.  He  will  never  be  short  of  means  for  fulfilling 
his  covenant,  without  bowing  his  gospel  before  the 
caprice  of  vain-glorious  men.  He  will  find  a  people  in 
the  slums  if  his  gospel  is  rejected  by  the  respectable. 
Let  none  of  us,  because  we  are  orthodox,  or  exceedingly 
Scriptural  in  our  religious  observances,  dream  that  we 
must  therefore  be  in  the  favour  of  God,  and  that  we  are 
under  no  necessity  to  repent.  God  can  do  without  us ; 
but  we  cannot  do  without  repentance  and  the  works 
which  prove  it  true.  What  a  blessing  that  he  can  trans- 
form hearts  of  stone  into  filial  spirits  !  Wonders  of  grace 
to  God  belong  ! 

10.  And  now  also  the  axe  is  laid  unto  the  root  of  the  trees  : 
therefore  every  tree  which  bringelh  not  forth  good  fruit  is 
hewn  down,  and  cast  into  the  fire. 

He  means,  the  King  is  come  :  the  Cutter-down  of 
every  fruitless  tree  has  arrived.  The  Great  Woodman 
has  thrown  down  his  axe  at  "M^  root  of  the  trees."  He 
lifts  the  axe ;  he  strikes  ;  the  fruitless  tree  is  felled  ;  it 


22  The  Herald  of  the  King.         [chap.  hi. 

is  cast  into  the  fire.  The  sketch  is  full  of  life.  The 
Baptizer  sees  forests  falling  beneath  the  axe  ;  for  he 
whom  he  heralds  will  be  the  Judge  of  men,  and  the 
Executioner  of  righteousness.  What  an  announcement 
he  had  to  make  !  What  a  scene  his  believing  eye  be- 
held !  Our  vision  is  much  the  same  :  the  axe  is  still  at 
work.  Lord,  cut  me  not  down  for  the  fire.  I  know  that 
the  absence  of  good  fruit  is  as  fatal  as  the  presence  of 
corrupt  fruit :  Lord,  let  me  not  be  a  mere  negative,  lest 
1  be  "  hewn  down,  and  cast  into  the  fire." 

11.  /  indeed  baptize  you  with  water  unto  repentance  :  but 
he  that  cometh  after  me  is  mightier  than  I,  whose  shoes  I  am 
not  worthy  to  bear  ;  he  shall  baptize  you  with  the  Holy  Ghost, 
and  with  fire. 

John  could  plunge  the  penitent  into  water ;  but  a 
greater  than  he  must  baptize  men  into  the  Holy  Ghost 
and  into  fire.  Repentance  is  well  attended  by  wash- 
ing in  water ;  but  the  true  baptism  of  the  believer 
by  the  Lord  Jesus  himself  brings  us  into  spiritual  floods 
of  holy  fire.  John  considered  himself  to  be  nothing 
more  than  a  household  slave,  unworthy  of  the  office  of 
removing  his  Master's  sandals  ;  and  his  baptism  in  water 
was  as  much  inferior  to  the  Spirit-baptism  as  a  slave  to 
his  lord.  Jesus  is  the  divine  Lord  who  covers  us  with 
the  fiery  influences  of  the  Holy  Spirit.  Do  we  know 
this  baptism?  What  is  water-baptism  without  it? 
What  are  all  the  Johns  in  the  world,  with  their  baptisms 
in  water,  when  compared  with  Jesus  and  his  baptism  into 
fire! 

12.  Whose  fan  is  i)i  his  hand,  and  he  will  thoroughly 
purge  his  floor,  and  gather  his  wheat  into  the  garner  ;  but  he 
will  burn  up  the  chaff  with  unquenchable  fire. 

He  sets  forth  his  Lord  under  another  figure  ;  that 
of  a  Husbandman.  This  time  he  holds  in  his  hand, 
not   the   axe,   but   the  winnowing   shovel.       Pharisees, 


CHAP.  III.]  The  King  designated  and  anointed.      23 

Sadducees,  and  all  the  rest,  lie  on  his  floor :  it  is  with 
them  he  deals  :  ^^  He  will  thoroughly  purge  his  floor."  If 
they  do  not  wish  to  be  purified  by  him,  tliey  should  not 
be  there  :  but  there  they  are,  and  he  deals  with  them. 
His  fan  is  in  his  hand :  he  throws  up  the  heap  to  the 
breeze,  that  he  may  test  and  divide.  His  wheat  he 
gathers  ;  for  this  he  seeks.  The  chaff  is  blown  further 
off  to  the  place  where  a  fire  is  burning,  and  so  it  is  con- 
sumed out  of  the  way  by  what  he  tells  us  is  unquenchable 
tire.  Our  Lord's  teaching  would  act  like  a  great  win- 
nowing fan,  leaving  the  true  by  themselves,  and  driving 
<>ff  the  false  and  worthless  to  utter  destruction.  It  was 
so  in  the  life  of  our  Lord  ;  it  is  so  every  day  where  he  is 
preached.  He  is  the  Great  Divider.  It  is  his  Word 
which  separates  the  sinners  from  the  saints,  and  gathers 
out  a  people  for  himself. 

Thus  the  herald  prepared  the  people  for  the  King, 
who  would  be  the  Cleanser,  the  Hewer,  the  Winnower. 
My  soul,  behold  thy  Lord  under  these  aspects,  and 
reverence  him  ! 


CHAPTER    III.     13—17. 

[The  King  designated  and  anointed.] 

It  was  meet  that  there  should  be  some  public  recogni- 
tion of  the  King  ;  some  pointing  of  him  out  by  truthful 
witness  among  men,  and  some  indication  from  the 
Father  in  heaven  that  he  was  indeed  his  beloved  Son. 

13.  Then  cometh  Jesus  from  Galilee  to  Jordan  unto  John, 
to  be  baptized  of  him. 

In  due  time,  when  all  was  prepared,  the  Prince  quitted 


24     The  King  designated  and  anointed,  '[chaf.  in 


his  obscurity.  Putting  himself  in  a  lowly  place,  he  did 
not  summon  the  Baptizer  to  come  to  the  Lake  of  Galilee, 
but  went  down  the  country  along  the  banks  of  the  Jor- 
dan to  him,  seeking  baptism.  Should  any  of  the 
servants  neglect  what  their  Lord  so  heartily  attended 
to  ?  Do  any  say,  "  It  is  not  essential  "  ?  Was  it  essential 
to  our  Lord  Jesus?  He  said,  "It  becometh  us";  and 
what  was  becoming  in  him  is  not  unbecoming  in  his 
followers.  If  it  should  cost  us  a  journey,  let  us  attend 
to  the  command  which  is  binding  on  all  believers. 

14.  But  John  forbad  him,  saying,  I  have  need  to  be  baptized 
of  thee,  and  contest  thou  to  me  ? 

This  was  very  natural.  John  knew  Jesus  to  be  emi- 
nently more  holy  than  himself,  and  therefore  he  pro- 
tested against  appearing  to  be  his  purifier.  John  was 
strong  in  this  protest  :  he  "forbad  him  "  :  it  seemed  to 
him  to  be  out  of  order  for  him  to  baptize  one  so 
supremely  good.  Although  he  was  not  yet  assured  from 
heaven  that  Jesus  was  the  Messiah  (for  he  had  not  yet 
seen  the  Spirit  descending  and  resting  upon  him),  yet  he 
shrewdly  guessed  that  Jesus  was  indeed  the  Christ.  He 
knew  him  to  be  a  very  special  favourite  of  heaven, 
superior  to  himself,  and  he  therefore  expected  that  sign 
by  which  he  had  been  assured  the  Christ  would  be 
known. 

John  never  shirked  a  duty,  but  he  declined  an  honour. 
He  would  not  even  seem  to  be  of  any  consequence  as 
compared  with  his  Lord.  Blessed  Jesus,  teach  us  like 
humility  ! 

15.  And  Jesus  answering  said  unto  him.  Suffer  it  to  be  so 
now :  for  thus  it  becometh  us  to  fulfil  all  righteousness.  Then 
he  suffered  him. 

Jesus  answered  John  so  completely,  that  he  ceased  his 
opposition  at  once.  It  was  becoming  both  in  John  and 
in  Jesus  that  our  Lord  should  be  baptized  of  him.    This 


cHAr.  III. J    The  King  designated  and  anointed.      25 

assurance  satisfied  the  Baptist  so  far  that,  still  under 
protest,  "  y^s  suffered  him."  Baptism  was  becoming  even 
in  our  Lord,  who  needed  no  personal  purification  ;  for 
he  was  the  Head  over  all  things  to  his  Church,  and  it 
was  becoming  that  he  should  be  as  the  members  should 
be.  Baptism  beautifully  sets  forth  our  Lord's  immer- 
sion in  suffering,  his  burial,  and  his  resurrection.  Thus 
typically,  it  fulfils  "  all  righteousness."  The  ordinance  is 
most  full  of  meaning  when  rightly  observed  ;  and  it  is  to 
be  most  reverently  regarded,  since  our  Lord  himself  sub- 
mitted to  it.  Shall  I  refuse  to  follow  my  Lord  ?  Shall 
I  think  that  there  is  nothing  in  an  ordinance  of  which 
he  said,  "  Thus  it  becometh  us  to  fulfil  all  righteousness  "  ? 

16,  17.  And  Jesus,  when  he  was  baptized,  went  up  straight- 
way out  of  the  water :  and,  lo,  the  heavens  were  opened^  unto 
him.,  and  he  saw  the  Spirit  of  God  descending  like  a  dove,  and 
lighting  upon  him  :  and  lo  a  voice  from  heaven,  saying.  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased. 

Our  Lord  went  down  into  the  water,  for  "  he  went  up 
out  of  the  water."  He  did  not  tarry  in  the  river  ;  but 
when  he  had  fulfilled  one  duty  he  straightway  went  on 
his  way  to  carry  out  another.  In  baptism,  our  Lord 
was  openly  attested  and  sealed  as  the  "  beloved  Son" 
both  by  the  Word  of  God,  and  the  Spirit  of  God.  What 
more  witness  is  needed  ?  It  is  often  so  with  his  people  : 
their  sonship  is  made  clear  during  an  act  of  obedience, 
and  the  Word  and  the  Spirit  bear  witness  with  their 
consciences. 

Our  Lord  Jesus  had  now  to  enter  on  his  public  life- 
work,  and  he  did  so  in  the  best  manner.  The  world  was 
opening  before  him,  "  and  the  heavens  were  opened  unto 
him."  As  his  need  appeared,  his  source  of  supply  was 
set  open  before  him.  On  him  also  the  divine  anointing 
descended.  Like  a  swift-winged,  pure,  and  quiet  dove, 
"the  Spirit  of  God"  came,  and  found  a  resting-place  in 
him.     When  he  had  been  immersed  into  the  element  of 


26  The  King  begins  his  Reign  by  a  Combat  [chap.  iv. 

water,  he  was  immediately  surrounded  by  the  divine  ele- 
ment of  the  Spirit.  Then,  also,  was  his  ear  charmed 
with  the  Father's  audible  acknowledgment  of  him,  and 
with  the  expression  of  that  good  pleasure  which  the 
Lord  God  had  always  felt  in  him.  It  was  a  glorious 
moment.  Our  King  was  now  proclaimed  and  anointed. 
Would  not  his  next  step  be  to  take  the  Kingdom  ?  We 
shall  see. 

Our  Lord  and  King  is  now  fully  before  us.  He  has 
been  preceded,  predicted,  and  pointed  out  by  John  the 
Baptist ;  he  has  been  dedicated  to  his  work  in  baptism  ; 
he  has  been  anointed  by  the  Spirit,  and  confessed  by 
the  Father  ;  and  therefore  he  has  fairly  entered  upon 
his  royal  work.  May  none  of  us  in  the  service  of  the 
Lord  run  before  our  time,  or  go  forward  without  a  sense 
of  the  Father's  approval,  and  without  that  spiritual  unc- 
tion which  is  from  above  ! 

O  my  Lord,  let  me  be  anointed  and  approved  in  my 
measure,  even  as  thou  wast  in  thine.  In  order  to  this,  I 
would  behold  thine  anointing  of  the  Spirit  with  the  full 
belief  that  I  am  anointed  in  thee,  as  the  body  receives 
unction  in  the  anointing  of  the  head. 


CHAPTER  IV.     1—11. 

[The   King   begins   his   Reign   by  a  Combat   with 
THE  Prince  of  Darkness.] 

I.  Then  was  Jesus  led  up  of  the  Spirit  into  the  wilderness 
to  be  tempted  of  the  devil. 

No  sooner  anointed  than  assailed.  He  did  not  seek 
temptation,  but  was  "  led  up  of  the  Spirit."  The  time 
selected  was  immediately  after  his   Sonship    had  been 


CHAP.  IV.]      WITH  THE  Prince  of  Darkness.  27 

attested,  when  we  might  have  thought  that  he  was  least 
likely  to  be  attacked  upon  that  point.  Times  of  hal- 
lowed enjoyment  verge  on  periods  of  temptation.  Our 
Lord  was  led  ''^  into  the  wilderness" :  the  place  was  one 
of  great  solitude,  where  he  would  be  alone  in  the  con- 
flict. The  devil  himself  came  to  the  spot  and  plied  his 
diabolical  arts  upon  the  man  ordained  to  be  his  De- 
stroyer. 

Let  me  be  ever  on  my  watch-tower,  and  particularly 
during  seasons  of  great  enjoyment ;  for  then  is  Satan 
most  likely  to  assail  me.  Lord  Jesus,  be  thou  with  me 
in  the  hour  of  my  testing  ;  for  thou  knowest  how  to 
succour  the  tempted. 

2.  And  when  he  had  fasted  forty  days  and  forty  nights,  he 
•was  afterward  an  hungred. 

Throughout  the  long  fast  he  was  miraculously  sus- 
tained ;  but  at  the  close  of  it  hunger  began  to  try  him. 
We  are  more  in  danger  when  our  labour  or  suffering  is 
over  than  during  the  time  of  its  continuance.  Now  that 
the  Lord  is  drained  dry  by  his  long  fast,  and  is  made 
faint  by  hunger,  the  enemy  will  be  upon  him.  The  devil 
is  a  great  coward,  and  takes  a  mean  advantage  of  us. 

Lord,  make  me  a  match  for  the  enemy  ! 

3.  And  when  the  tempter  came  to  him,  he  said.  If  thou  be 
the  Son  of  God,  command  that  these  stones  be  made  bread. 

He  adapted  the  temptation  to  the  circumstances  :  he 
tempted  a  hungry  man  with  bread.  He  put  it  very  cun- 
ningly. Only  one  single  word,  and  the  hard  stone  of  the 
desert  would  be  biscuit  :  let  him  undertake  to  be  his 
own  provider,  and  use  his  miraculous  power  as  "  Son  of 
God"  to  spread  a  table  for  himself.  The  tempter  begins 
his  suggestion  with  an  "if",  an  "if"  about  his  Sonship  : 
this  is  his  usual  fashion.  He  bids  the  Lord  prove  his 
Sonship  by  catering  for  himself  ;  and  yet  that  would 
have  been  the  surest  way  to  prove  that  he  was  not  the 


28  The  King  begins  his  Reign  by  a  Combat  [chap.  iv. 

Son  of  God.  A  true  son  will  not  doubt  his  father,  and 
undertake  to  provide  his  own  bread  :  he  will  wait  to  be 
fed  by  his  father's  hand.  The  evil  one  would  have  the 
only-begotten  Son  cease  to  depend  on  God,  and  take 
matters  into  his  own  hands.  Temptations  to  unbeliev- 
ing self-help  are  common  enough,  but  very  dangerous. 

4.  But  he  answered  and  said.  It  is  written,  Man  shall  not 
live  by  bread  alone,  but  by  every  word  that  proceedeth  out  of  the 
mouth  of  God. 

Out  flashed  the  sword  of  the  Spirit :  our  Lord  will 
fight  with  no  other  weapon.  He  could  have  spoken  new 
revelations,  but  he  chose  to  say,  "/^  is  written."  There 
is  a  power  in  the  Word  of  God  which  even  the  devil 
cannot  deny. 

Our  life  and  its  sustenance  are  not  dependent  upon  the 
visible,  though  the  visible  is  ordinarily  used  for  our 
support :  we  "  live  not  by  bread  alone  ",  though  it  is  the 
usual  means  of  our  support.  He  who  sustained  the 
Saviour  fasting  for  forty  days  could  still  keep  him  alive 
without  bread.  The  secret  influence  of  the  word  of 
Omnipotence  could  keep  the  vital  forces  in  action  even 
without  bread.  Bread  owes  its  power  to  nourish  our 
bodies  to  the  secret  agency  of  God,  and  that  divine 
agency  could  work  as  surely  without  the  usual  means 
as  with  them.  The  word  of  the  Lord  which  made  the 
heavens  can  assuredly  support  all  that  it  has  made.  Our 
Lord  Jesus,  in  fact,  told  the  tempter  that  he  would  not 
distrust  the  providence  of  God,  but  would  wait  his 
Father's  time  for  feeding  him,  and  would  by  no  means 
be  driven  to  an  act  of  unbelief  and  self-reliance. 

5,  6.  Then  the  devil  taketh  him  up  into  the  holy  city,  and 
setteth  him  071  a  pinnacle  of  the  teinple,  and  saith  unto  him.  If 
thou  be  the  Son  of  God,  cast  thyself  down  :  for  it  is  written. 
He  shall  give  his  angels  charge  concerning  thee  -:■  and  in  their 
hands  they  shall  bear  thee  up,  lest  at  any  time  thou  dash  thy 
foot  against  a  stone. 


CHAP.  IV.]      WITH  THE  Prince  of  Darkness.  29 

This  second  temptation  is  a  cunning  one  :  he  is  per- 
suaded rather  to  believe  too  much  than  too  little.  He  is 
not  now  to  take  care  of  himself,  but  recklessly  to  pre- 
sume, and  trust  his  Father's  promise  beyond  its  mean- 
ing. The  place  was  cunningly  chosen  ;  temple-pinnacles 
are  not  safe  standing  ;  high  and  holy  places  are  open  to 
temptation.  The  posture  was  advantageous  to  the 
tempter,  for  nature  feels  a  tendency  to  fall  when  set  "  ou 
a  pinnacle."  The  aim  of  the  fiery  dart  was  at  our  Lord's 
Sonship  :  "  If  thou  be  the  Son  of  God."  If  the  enemy 
could  have  hurt  our  Lord's  filial  confidence,  he  would 
have  gained  his  design. 

Satan  borrowed  our  Lord's  weapon,  and  said,  " //  is 
written  "  ;  but  he  did  not  use  the  sword  lawfully.  It  was 
not  in  the  nature  of  the  false  fiend  to  quote  correct!)'. 
He  left  out  the  necessary  words,  "in  all  thy  ways":  thus 
he  made  the  promise  say  what  in  truth  it  never  suggested, 
and  then  boldly  prescribed  a  course  which  the  law  of 
God  would  condemn,  saying,  "  Cast  thyself  down."  We 
are  to  be  kept  in  our  ways,  but  not  in  our  follies.  The 
omission  of  a  word  may  spoil  the  meaning  of  a  Scripture  ; 
verbal  inspiration  makes  accurate  quotation  to  be  a  duty, 
as  the  omission  of  a  word  or  two  entirely  alters  the  sense. 
What  reliable  inspiration  can  there  be  except  that  which 
suggests  words  as  well  as  ideas  ? 

Hear  how  the  devil  talks  about  angels,  their  Lord, 
their  charge,  their  care,  and  their  diligence  :  a  man  may 
handle  holy  subjects  with  great  familiarity,  and  yet  be 
himself  unholy.  It  is  ill  to  talk  of  angels,  and  yet  to  act 
like  devils. 

See  how  the  fiend  passes  from  a  temptation  about  hum- 
ble bread  to  one  of  an  ambitious  and  daring  character  :  he 
hopes  by  a  sudden  change  to  catch  the  Lord  in  one  way, 
even  if  he  escaped  from  him  in  another.  But  our  Lord 
was  ready  for  him.  His  sword  was  on  guard  for  all 
kinds  of  strokes.  May  his  grace  keep  us  in  the  same 
manner  well  armed  against  the  foe  !    Though  the  enemy 


30  The  King  begins  his  Reign  bv  a  Combat  [chm'.  i\  . 

alters  his  tactics,  we  must  not  cease  our  resistance,  or 
change  our  weapon. 

7.  Jesus  said  unto  him.  It  is  written  again,  Thou  shalt 
not  tempt  the  Lord  thy  God. 

^^  It  is  written  again."  One  text  must  not  be  looked 
at  alone,  and  magnified  out  of  proportion,  as  if  it  were 
the  whole  Bible  :  each  utterance  of  the  Lord  must  be 
taken  in  connection  with  other  parts  of  Scripture.  There 
is  a  balance  and  proportion  in  divine  truth.  "  It  is 
written  "  is  to  be  set  side  by  side  with  "  It  is  written 
again." 

How  short  and  decisive  was  the  stroke  of  our  Lord 
upon  the  great  enemy !  He  meets  a  falsely-quoted 
promise  with  a  plain  precept,  forbidding  us  to  presume. 
"  Thou  shalt  not"  from  the  mouth  of  God  is  the  shield 
of  conscience  against  a  foul  temptation.  Our  rule  of 
action  is  neither  a  promise  nor  a  providence  ;  but  the 
clear  command  of  the  Lord.  Presumption  is  a  tempting 
of  God  ;  and  to  "  temp  the  Lord"  is  not  to  be  thought  of 
for  a  moment.  Remember,  believer,  he  is  "  thy  God",  to 
be  trusted,  not  to  be  tempted.  The  second  time  the 
adversary  was  so  completely  baffled  that  he  made  no 
reply,  but  changed  his  line  of  warfare. 

Lord,  suffer  me  not  to  sin  presumptuously,  nor  to  act 
rashly  !  I  see  that  faith  is  for  ways  of  obedience,  not 
for  flights  of  fancy.  Let  me  not  cast  myself  down,  and  so 
throw  myself  out  of  the  range  of  thy  promised  keeping. 

8,  9.  Again,  the  devil  iaketh  him  up  into  an  exceeding 
high  mountain,  and sheweth  him  all  the  kingdoms  of  the  world, 
and  the  glory  of  them  ,  a7id  saith  unto  him.  All  these  things 
■will  I  give  thee,  if  thou  wilt  fall  down  and  worship  me. 

Wretched  traitor !  None  of  these  kingdoms  were 
really  his  own  ;  they  were  in  truth  the  rightful  heritage 
of  the  Lord  to  whom  he  pretended  he  could  give  them. 
How  he  opened  his  mouth  and    said,  "All  these  things 


CHAP.  IV.]         WITH    THE    PrINCE    OF    DaRKNESS.  3 1 

will  I  give  thee "  !  A  poor  all  after  all  ;  and  it  would 
only  have  been  a  stolen  gift  had  he  bestowed  it.  Yet  it 
would  have  been  to  any  of  us  a  very  dazzling  and  fasci- 
nating sight ;  for  the  glories  of  even  one  kingdom  make 
hearts  beat,  and  eyes  glisten,  and  feet  slip.  The  bait  is 
sweet,  but  the  hook  lies  under  it.  The  glittering  glory 
would  be  bought  too  dear  by  that  demand — ^''  fall  dmun 
and  worship  me."  If  Jesus  would  have  adopted  carnal 
means,  he  would  soon  have  had  "  the  kingdoms  of  the 
world"  at  his  feet.  A  little  tampering  with  truth,  and  a 
little  flattery  of  prejudice,  and  he  might  have  had  many 
men  around  him,  irresistible  in  their  fanaticism.  By 
their  enthusiastic  efforts  he  would  soon  have  been  able  to 
wield  a  mighty  power,  before  which  Rome  would  have 
fallen.  Our  holy  Lord  disdained  to  use  the  help  of  evil, 
though  the  master  of  wickedness  promised  him  success. 
How  could  he  bow  down  heioit  the  devil  ?  It  was  the 
height  of  impudence  for  the  false  fiend  to  invite  worship 
from  the  perfect  One.  Christ  at  the  devil's  feet  !  It 
reminds  us  of  religion  supported  by  theatricals  and 
raffles.  What  gift  of  the  foul  fiend  could  tempt  the  Son 
of  God  to  be  the  servant  of  evil  ?  The  tempter  does  not 
dare  to  mention  Sonship  in  this  case ;  for  that  would 
have  laid  the  blasphemous  suggestion  too  bare.  No  son 
of  God  can  worship  the  devil. 

O  Lord,  grant  that  if  ever  we  should  hunger  and  be  in 
poverty,  like  our  Lord,  we  may  never  yield  to  the  temp- 
tation to  do  wrong  to  gain  wealth  and  honour,  or  even 
the  supply  of  pressing  need  !  May  thy  Church  never 
yield  to  the  world  with  the  idea  of  setting  up  the  king- 
dom of  Christ  in  a  more  easy  and  rapid  manner  than  by 
the  simple  preaching  of  the  gospel ! 

10.  Then  said  Jesus  unto  him..  Get  thee  hence,  Satan  :  for 
it  is  written.  Thou  shalt  worship  the  Lord  thy  God,  and  him 
only  shalt  thou  serve. 

The  Lord  spake  strongly  to  the  tempter.     Satan  had 


32  The  King  and  the  Prince  of  Darkness,   [chap.  iv. 

betrayed  his  own  character,  and  now  he  gets  his  proper 
name,  and  is  ordered  into  his  proper  place.  How  that 
word  staggered  him — "  Get  thee  hence  "  !  This  was  the 
final  word  which  banished  him  from  the  Lord's  pres- 
ence. How  he  slunk  away  !  He  hastened  off  ashamed, 
like  a  dog  who  is  sent  home. 

Our  Lord  gave  him  a  parting  stroke  with  the  sword  of 
the  Spirit:  again  he  sa.id,  "  It  is  written."  God's  com- 
mand, which  demands  all  worship  and  service  for  Jeho- 
vah, the  covenant  God  only,  was  a  word  for  Satan  to 
remember  when  he  dived  hastily  into  the  nether  deep  to 
hide  his  head  in  confusion  at  his  complete  defeat.  He, 
too,  is  under  law  to  God,  and  cannot  cast  away  his  cords 
from  him.  Oh,  that  we  may  own  the  power  of  this  pre- 
cept, and  feel  that  we  have  nothing  to  do  with  winning 
even  the  whole  world  and  its  glory,  but  are  t6  give  our 
entire  lives  to  the  service  of  the  one  Lord  !  Idolatry  of  the 
creature  withers  under  the  scorching  heat  of  this  impera- 
tive law  of  the  Highest.  We  must  not  pay  even  a  shade 
of  deference  to  evil,,  though  the  whole  world  should  be 
the  reward  of  a  single  act  of  sinful  submission  to  it : 
"'Him  only  shalt  thou  serve."  Ours  it  is  to  choose  Jeho- 
vah for  our  God,  and  then  to  live  alone  for  his  praise 
and  service. 

It  is  noteworthy  that  all  the  passages  quoted  by  our 
Lord  are  from  the  Book  of  Deuteronomy,  which  book  has 
been  so  grievously  assailed  by  the  destructive  critics. 
Thus  did  our  Lord  put  special  honour  upon  that  part 
of  the  Old  Testament  which  he  foresaw  would  be  most 
attacked.  The  past  few  years  have  proved  that  the 
devil  does  not  like  Deuteronomy  :  he  would  fain  avenge 
himself  for  the  wounds  it  caused  him  on  this  most 
memorable  occasion. 

II.  Then  the  devil  leaveth  him,  and,  behold,  angels  came 
and  ministered  unto  him. 

The  enemy  left  him  when  he  had  shot  his  last  bolt  ; 


CHAP.  IV.]    Setting  up  his  Kingdom  openly.  33 

but  even  then  he  left  him  only  for  a  season,  minding  to 
return  at  the  first  opportunity.  Only  when  he  has  tried 
his  utmost  will  the  tempter  let  a  child  of  God  alone,  and 
even  then  he  will  watch  for  another  opportunity. 

So  soon  as  the  evil  one  had  departed,  angels  appeared 
to  fulfil  a  ministry  for  which  they  eagerly  longed,  but 
which  the  presence  of  the  devil  hindered.  No  doubt 
they  had  been  hovering  near,  waiting  their  opportunity. 
These  holy  beings  might  not  come  upon  the  scene  while 
the  battle  was  being  fought,  lest  they  should  seem  to 
divide  the  honours  of  the  day  ;  but  when  the  duel  was 
ended,  they  hastened  to  bring  food  for  the  body,  and 
comfort  for  the  mind  of  the  champion  King.  It  was  a 
battle  royal,  and  the  victory  deserved  to  be  celebrated 
by  the  courtiers  of  the  heavenly  King.  Let  us  behold 
these  angeis,  learn  from  their  example,  and  believe  that 
they  are  also  near  to  all  the  warriors  of  the  cross  in  their 
hour  of  conflict  with  the  fiend. 

O  Tempted  but  Triumphant  King,  thy  servants  wor- 
ship thee,  and  ask  permission  and  grace  to  minister  to 
thee  as  angels  did  ! 


CHAPTER  IV.     12—25. 

[The  King  setting  up  his  Kingdom  openly.] 

13.  Now  when  Jesus  had  heard  that  John  was  cast  into 
prison,  he  departed  into  Galilee. 

The  history  is  not  consecutive,  for  it  was  not 
Matthew's  design  to  make  it  so.  He  leaves  out  much 
that  others  record,  because  not  suitable  for  his  purpose. 
Possibly  John  was  put  in   prison  more  than  once.     It 


34  The  King  setting  up  [chap.  iv. 

seems  that  the  imprisonment  of  John  called  our  Lord 
away  from  the  immediate  scene  of  persecution  to  the 
more  rustic  region  of  Galilee.  He  became  the  more 
publicly  active  when  his  forerunner  was  laid  aside.  As 
the  morning  star  is  hidden,  the  sun  shines  out  the  more 
brightly.  His  departure  was  not  caused  by  fear,  nor  by 
desire  of  self-pleasing  ;  but  he  moved  under  the  guidance 
of  the  Lord  God  who  sent  him. 

13 — 16.  And  leaving  Nazareth,  he  came  and  dwelt  in 
Capernaii7n,  which  is  upon  the  sea  coast,  in  the  borders  of 
Zabulon  and  Nephthalim :  that  it  might  be  fulfilled  which 
was  spoken  by  Esaias  the  prophet,  saying.  The  land  of  Zabulon, 
and  the  land  of  Nephthalim,  by  the  way  of  the  sea,  beyond 
Jordan,  Galilee  of  the  Gentiles  ;  the  people  which  sat  in  dark- 
ness saw  great  light ;  and  to  them  whicJi  sat  in  the  region  and 
shadow  of  death  light  is  sprung  up. 

Note  how  the  movements  of  our  King  are  all  ordered 
according  to  divine  prophecy.  "  Leaving  Nazareth,  he 
came  and  dwelt  in  Capernaum  "  to  fulfil  a  passage  in  the 
book  of  Isaiah.  There  was  an  ancient  programme  which 
settled  from  of  old  the  track  of  his  royal  progresses.  He 
went  where  the  foreknowledge  and  predestination  of 
Jehovah  had  declared  his  way. 

He  went,  moreover,  where  he  was  needed,  even  to 
'^  the  borders  of  Zabulon  and  Nephthalim."  The  ''''great 
light"  encountered  the  great  darkness  ;  the  far-off  ones 
were  visited  by  him  who  gathers  together  the  outcasts  of 
Israel.  Our  Lord  courts  not  those  who  glory  in  their 
light,  but  those  who  pine  in  their  darkness  :  he  comes 
with  heavenly  life,  not  to  those  who  boast  of  their  own 
life  and  energy,  but  to  those  who  are  under  condemna- 
tion, and  who  feel  the  shades  of  death  shutting  them  out 
from  light  and  hope.  "  Great  light"  is  a  very  suggestive 
figure  for  the  gospel,  and  "  sitting  in  the  region  and  shadoiv 
of  death"  is  a  very  graphic  description  of  men  bowed 
under  the  power  of  sin,  and  paralyzed  by  fear  of  con- 


CHAP.  IV.]  HIS  Kingdom  openly.  35 

demnation.  What  a  mercy  that  to  those  who  appear 
out  of  the  reach  of  the  usual  means,  to  those  who  dwell 
"  by  the  way  of  the  sea,  beyond  Jordan,  Galilee  of  the 
Gentiles ",  Jesus  comes  with  power  to  enlighten  and 
quicken  ! 

If  I  feel  myself  to  be  an  out-of-the-way  sinner,  Lord, 
come  to  me,  and  cause  me  to  know  that  "light  is  sprung 
up  "  even  for  me  ! 

17.  From  that  time  Jesus  began  to  preach,  and  to  say. 
Repent ;  for  the  kingdom  of  heaven  is  at  hand. 

He  continued  the  warning  which  John  had  given  : 
"Repent:  for  the  kingdom  of  heaven  is  at  hand."  The 
King  exceeds  his  herald,  but  he  does  not  differ  from 
him  as  to  his  message.  Happy  is  the  preacher  whose 
word  is  such  that  his  Lord  can  endorse  it !  Repentance 
is  the  demand  of  the  Law,  of  the  Gospel,  and  of  John, 
who  was  the  connecting  link  between  the  two.  Immedi- 
ate repentance  is  demanded  because  the  theocracy  is 
established :  the  kingdom  demands  turning  from  sin. 
In  Christ  Jesus  God  was  about  to  reign  among  the  sons 
of  men,  and  therefore  men  were  to  seek  peace  with  him. 
How  much  more  ought  we  to  repent  who  live  in  the 
midst  of  that  kingdom  !  What  manner  of  persons  ought 
we  to  be  who  look  for  his  Second  Advent  !  "  The  king- 
dom of  heaveti  is  at  hand" ,  let  us  be  as  men  that  look  for 
their  Lord.  O  my  gracious  King  and  Saviour,  I  pray 
thee,  accept  my  repentance  as  to  past  rebellions  as  a 
proof  of  my  present  loyalty  ! 

18,  19.  And  Jesus,  walkitig  by  the  sea  of  Galilee,  saw  tiuo 
brethren,  Simon  called  Peter,  and  Attdrew  his  brother,  cast- 
ing a  net  into  the  sea  .  for  they  were  fishers.  And  he  saith 
unto  them.  Follow  me,  and  I  will  make  you  fishers  of  men. 

Our  Lord  not  only  preached  the  kingdom,  but  he 
now  began  to  call  one  and  another  into  its  service,  and 
privilege.     He  was  "  walking  by  the  sea  "  :  and  there  and 


36  The  King  setting  up  [chap.  iv. 

then  he  began  his  converting,  calling,  and  ordaining 
work.  Where  he  found  himself  living,  there  he  put 
forth  his  power.     Our  sphere  is  where  we  are. 

Jesus  had  a  special  iye  for  fishers.  He  summoned 
to  his  side  the  fishing  brothers  whom  he  had  chosen 
from  of  old.  He  had  previously  called  them  by  grace, 
and  now  he  calls  them  into  the  ministry.  They  were 
busy  in  a  lawful  occupation  when  he  called  them  to  be 
ministers  :  our  Lord  does  not  call  idlers  but  fishers. 
His  word  was  imperial — "  Follow  me "  ;  his  work  was 
appropriate  to  their  occupation  as  fishers  ;  it  was  full  of 
royal  promise — "  f  will  tnake  you  fishers  of  men  "  ;  and  it 
was  eminently  instructive  ;  for  an  evangelist  and  a  fisher 
have  many  points  of  likeness.  From  this  passage  we 
learn  that  nobody  can  make  a  man-fisher  but  our  Lord 
himself,  and  that  those  whom  he  calls  can  only  become 
successful  by  following  him. 

Lord,  as  a  winner  of  souls  cause  me  to  imitate  thy 
spirit  and  method,  that  I  may  not  labour  in  vain ! 

20.  And  they  straightway  left  their  nets,  and  followed 
him. 

The  call  was  effectual.  No  nets  can  entangle  those 
whom  Jesus  calls  to  follow  him.  They  come  straightway; 
they  come  at  all  cost ;  they  come  without  a  question  ; 
they  come  to  quit  old  haunts  ;  they  come  to  follow  their 
leader  without  stipulation  or  reserve. 

Lord,  cause  me  ever  to  be  thy  faithful  and  unhesitat- 
ing follower  as  long  as  I  live  !  May  no  nets  detain  me 
when  thou  dost  call  me  ! 

21 ,  22.  And  going  on  from,  thence,  he  saw  other  two  breth- 
ren, fames  the  son  of  Zebedee,  and  John  his  brother,  in  a  ship 
with  Zebedee  their  father,  mending  their  nets  ;  and  he  called 
them.  And  they  immediately  left  the  ship  and  their  father, 
and  followed  him. 

Our   Lord   delighted    in    fishermen :    possibly   their 


sHAP.  IV.]  HIS  Kingdom  openly.  37 

bold,  hearty,  outspoken  character  fitted  them  for  his  ser- 
vice. At  any  rate,  these  would  be  the  briars  upon  which 
he  could  graft  the  roses  of  his  grace.  Some  he  calls  to 
preach  when  casting  their  nets,  and  some  while  mending 
them;  but  in  either  case  they  are  busy.  We  shall  need 
both  to  cast  and  mend  nets  after  we  are  called  unto  our 
Lord's  work.  Note  how  our  Lord  again  calls  two  breth- 
ren. Two  together  are  better  far  than  one  and  one  act- 
ing singly.  The  Lord  knows  that  our  nature  seeks 
companionship  ;  no  companion  in  work  is  better  than  a 
brother. 

This  second  pair  of  brothers  "  left  their  father  "  as 
well  as  their  fishery ;  the  first  left  their  nets,  but  these 
" teft  the  ship"  ;  the  first  have  no  relatives  mentioned, 
but  these  quitted  father  and  mother  for  Christ's  sake  ; 
and  they  did  it  as  unhesitatingly  as  the  others.  It  did 
not  seem  much  of  a  prospect,  to  follow  the  houseless 
Jesus  ;  but  an  inward  attraction  drew  them,  and  they 
followed  on,  charmed  to  obey  the  voice  divine.  Zebe- 
dee  may  have  thought  his  sons'  going  was  a  great  loss  to 
him  ;  but  it  is  not  recorded  that  he  expressed  any  ob- 
jection to  their  doing  so.  Perhaps  he  gladly  gave  up 
his  boys  for  such  a  service  ;  we  feel  sure  that  their 
mother  did.  In  the  service  of  Jesus  we  are  not  to  be 
restrained  by  ties  of  kindred  :  he  has  a  higher  claim 
than  father  or  husband. 

Lord,  call  me,  and  my  brother,  and  all  my  family  into 
thy  grace,  if  not  into  thy  ministry  ! 

23.  And  Jesus  went  about  all  Galilee,  teaching  in  their 
synagogues,  and  preaching  the  gospel  of  the  kingdom,  and 
healing  all  manner  of  sickness  and  all  manner  of  disease 
among  the  people. 

Our  Lord  was  ever  on  the  move  :  "  he  went  about  all 
Galilee"  The  Great  Itinerant  made  a  province  his  par- 
ish. He  taught  "  in  their  synagogues ",  but  he  was 
equally  at  hopie   in  their  streets  :  he  c^red  nothing  for 


38  Setting  up  his  Kingdom  openly,    [chap.  iv. 

consecrated  places.  Teaching  and  preaching  go  well  with 
healing ;  thuS  soul  and  body  are  both  taken  care  of. 
Our  Lord's  great  power  is  seen  in  the  universality  of  his 
healing  energy  :  healing  '''all  manner  of  sickness  and  all 
manner  of  disease."  Dwell  on  those  words,  "  all  manner." 
But  our  Lord  was  not  content  with  miracles  for  the 
body,  he  had  the  gospel  for  the  soul,  that  gospel  which 
lies  in  his  own  person  as  King,  in  his  promise  of  pardon 
to  believers,  and  in  his  rule  of  love  over  those  who  are 
loyal  to  him.  He  preached  "  the  gospel  of  the  kingdom  ", 
a  right  royal  gospel,  which  made  men  kings  and  priests. 
To  this  gospel  the  miracles  of  healing  were  so  many 
seals.  At  this  day  the  healing  of  souls  is  an  equally 
sure  seal  of  God  upon  the  gospel. 

Lord,  I  know  the  truth  and  certainty  of  thy  gospel ; 
for  I  have  felt  thy  healing  hand  upon  my  heart ;  may  I 
feel  the  rule  and  power  of  thy  kingdom,  and  joyfully 
yield  myself  to  thy  sway  ! 

24.  And  his  fame  went  throughout  all  Syria  :  and  they 
brought  unto  him  all  sick  people  that  were  taken  with  divers 
diseases  and  torments,  and  those  which  were  possessed  with 
devils,  and  those  which  were  lunatick,  and  those  that  had  the 
palsy  ;  and  he  healed  them. 

Of  course,  men  told  one  another  of  the  great  prophet. 
Even  the  regions  beyond  began  to  hear  of  him.  Syria 
heard  again  that  there  was  a  God  in  Israel  who  could 
recover  a  man  of  his  leprosy.  Now  the  worst  cases  are 
brought  to  him  ;  epileptics,  the  possessed,  and  the  mad 
were  led  to  him,  and  were  not  led  in  vain.  What  a  bill 
of  diseases  we  find  in  this  verse  !  Diseases,  torments, 
devils,  lunacy,  palsy,  and  so  forth.  And  what  a  receipt  at 
the  foot :  "  and  he  healed  them  "  !  Oh,  that  men  were 
eager  to  bring  their  spiritual  ailments  to  the  Saviour  ! 
It  would  lead  to  the  same  result :  in  every  case  we 
should  read,  ''he  healed  them." 

Our  King  surrounded  himself  with  the  spiritual  pomp 


CHAP,  v.]       The  King  promulgates  the  Laws.         30 

of  gratitude  by  displaying  his  power  to  bless  the  afflicted. 
Some  kings  have  pretended  to  heal  by  their  touch,  but 
Jesus  really  did  so.  Never  king,  or  prophet,  could  work 
such  marvels  as  he  did.  Well  might  "his  fame"  be 
great  ! 

25.  And  there  followed  him  great  multitudes  of  people 
from  Galilee,  and  from  Decapolis,  and  from  ferusalem,  and 
from  fudcEa,  andfro7n  beyond  fordan.  • 

Such  a  teacher  is  sure  to  have  a  following.  Yet  how 
small  his  spiritual  following  compared  with  the  "great 
multitudes "  who  outwardly  came  to  him  !  Our  King 
has  many  nominal  subjects  ;  but  few  there  are  who 
know  him  as  their  Lord,  so  as  to  be  renewed  in  heart  by 
the  power  of  his  grace  :  these  alone  enter  truly  into  his 
kingdom,  and  it  is  foolish  and  wicked  to  talk  of  includ- 
ing any  others  in  his  spiritual  domain.  Yet  it  is  a  hope- 
ful sign  when  there  is  a  great  inquiry  after  Jesus,  and 
every  region  and  city  yields  its  quota  to  the  hearing 
throng. 

Now  we  shall  hear  more  from  the  blessed  lips  of  him 
who  was  King  in  Jerusalem,  and  also  Preacher  to  the 
people. 


CHAPTER  V.     1—12. 

[The  King  promulgates  the  Laws  of  his  Kingdom.] 

This  is  the  natural  order  of  royal  action.  The  King 
is  anointed,  comes  among  the  people  to  show  his  power, 
and  afterwards  acts  as  a  Legislator,  and  sets  forth  his 
statutes. 

I.  And  seeing  the  multitudes,  he  went  up  into  a  moun- 
tain ;  and  when  he  was  set,  his  disciples  came  unto  him. 


40  The   King  promulgates  [chap.  v. 

For  retirement,  fresh  air,  and  wide  space,  the  King 
seeks  the  hill-side.  It  was  suitable  that  such  elevated 
ethics  should  be  taught  from  a  mountain.  A  natural 
hill  suited  his  truthful  teaching  better  than  a  pulpit  of 
marble  would  have  done.  Those  who  desired  to  follow 
him  as  disciples  gathered  closely  about  the  seated  Rabbi, 
who  occupied  the  throne  of  instruction  in  their  midst  ; 
and 'then  in  outer  circles  ''^  the  multitudes"  stood  to 
listen. 

2.  And  he  opened  his  month,  and  taught  them,  saying. 

Even  when  his  mouth  was  closed  he  was  teaching  by 
his  life  ;  yet  he  did  not  withhold  the  testimony  of  his 
lips.  Earnest  men,  when  they  address  their  fellows, 
neither  mumble,  nor  stumble,  but  speak  distinctly,  open- 
ing their  mouths.  When  Jesus  opens  his  mouth  let  us 
open  our  ears  and  hearts. 

3.  Blessed  are  the  poor  in  spirit :  for  theirs  is  the  king- 
dom of  heaven. 

The  King's  first  statutes  are  Benedictions.  He  begins 
his  teaching  with" a  largess  of  blessings.  The  Old  Testa- 
ment ended  with  "  a  curse  "  :  the  New  Testament  opens 
with  "  Blessed."  This  word  is  by  some  rendered  "  happy  "; 
but  we  like  blessed  best.  Our  Lord  brings  to  men  true 
Beatitudes  by  his  teaching,  and  by  his  kingdom. 

Spiritual  poverty  is  both  commanded  and  commended. 
It  is  the  basis  of  Christian  experience.  No  one  begins 
aright  who  has  not  felt  poverty  of  spirit.  Yet  even  to 
this  first  sign  of  grace  is  the  kingdom  given  in  present 
possession  :  "  theirs  is  the  kingdom  of  heaven."  The 
question  in  heaven's  kingdom  is  not,  "Are  you  a  peer  ?  " 
but,  "  Are  you  poor  in  spirit  ? "  Those  who  are  of  no 
account  in  their  own  eyes  are  of  the  blood  royal  of  the 
universe.  These  alone  have  the  principles  and  the 
qualifications  for  a  heavenly  kingdom.     May  I  be  such  ! 


CHAP,  v.]  THE  Laws  of  his  Kingdom.  41 

4.  Blessed  are  they  that  mourn :  for  they  shall ,  be  com- 
forted. 

These  seem  worse  off  than  the  merely  poor  in  spirit, 
for  "  they  mourn."  They  are  a  stage  higher,  though  they 
seem  to  be  a  stage  lower.  The  way  to  rise  in  the 
kingdom  is  to  sink  in  ourselves.  These  men  are  grieved 
by  sin,  and  tried  by  the  evils  of  the  times  ;  but  for  them 
a  future  of  rest  and  rejoicing  is  provided.  Those  who 
laugh  shall  lament,  but  those  who  sorrow  shall  sing. 
How  great  a  blessing  is  sorrow,  since  it  gives  room  for 
the  Lord  to  administer  comfort !  Our  griefs  are  blessed, 
for  they  are  our  points  of  contact  with  the  divine  Com- 
forter. The  beatitude  reads  like  a  paradox,  but  it  is 
true,  as  some  of  us  know  full  well.  Our  mourning  hours 
have  brought  us  more  comfort  than  our  days  of  mirth. 

5.  Blessed  are  the  meek :  for  they  shall  inherit  the  earth. 

They  are  lowly-minded,  and  are  ready  to  give  up 
their  portion  in  the  earth  ;  therefore  it  shall  come  back 
to  them.  They  neither  boast,  nor  contend,  nor  exult 
over  others,  yet  are  they  heirs  of  all  the  good  which  God 
has  created  on  the  face  of  the  earth.  In  their  meek- 
ness they  are  like  their  King,  and  they  shall  reign  with 
him.  The  promised  land  is  for  the  tribes  of  the  meek  : 
before  them  the  Canaanites  shall  be  driven  out.  He  has 
the  best  of  this  world  who  thinks  least  of  it,  and  least  of 
himself. 

6.  Blessed  are  they  which  do  hunger  and  thirst  after 
righteousness  :  for  they  shall  be  filled. 

They  are  not  full  of  their  own  righteousness,  but 
long  for  more  and  more  of  that  which  comes  from  above. 
They  pine  to  be  right  themselves  both  with  God  and 
man,  and  they  long  to  see  righteousness  have  the  upper 
hand  all  the  world  over.  Such  is  their  longing  for 
goodness,  that  it  would  seem  as  if  both  the  appetites  of 


42  The  King  promulgates  [chap.  v. 

"hunger  and  thirst"  were  concentrated  in  their  one 
passion  for  righteousness.  Where  God  works  such  an 
insatiable  desire,  we  may  be  quite  sure  that  he  will 
satisfy  it  ;  yea,  fill  it  to  the  brim.  In  contemplating  the 
righteousness  of  God,  the  righteousness  of  Christ,  and 
the  victory  of  righteousness  in  the  latter  days,  we  are 
more  than  filled.  In  the  world  to  come  the  satisfaction 
of  the  "  man  of  desires "  will  be  complete.  Nothing 
here  below  can  fill  an  immortal  soul  ;  and  since  it  is 
written,  "They  shall  be  filled"  we  look  forward  with 
joyful  confidence  to  a  heaven  of  holiness  with  which  we 
shall  be  satisfied  eternally. 

7.  Blessed  are  the  merciful :  for  they  shall  obtain  mercy. 

They  forgive,  and  they  are  forgiven.  They  judge 
charitably,  and  they  shall  not  be  condemned.  They 
help  the  needy,  and  they  shall  be  helped  in  their  need. 
What  we  are  to  others,  God  will  be  to  us.  Some  have  to 
labour  hard  with  their  niggardliness  in  order  to  be  kind  ; 
but  the  blessing  lies  not  only  in  doing  a  merciful  act, 
but  in  being  merciful  in  disposition.  Followers  of  Jesus 
must  be  men  of  mercy  ;  for  they  have  found  mercy,  and 
mercy  has  found  them.  As  we  look  for  "  mercy  of  the 
Lord  in  that  day  ",  we  must  show  mercy  in  this  day. 

8.  Blessed  are  the  pure  in  heart :  for  they  shall  see  God. 

Foul  hearts  make  dim  eyes  Godward.  To  clear  the 
eye  we  must  cleanse  the  heart.  Only  purity  has  any  idea 
of  God,  or  any  true  vision  of  him.  It  is  a  great  reward 
to  be  able  to  see  God ;  and,  on  the  other  hand,  it  is  of 
great  help  towards  being  pure  in  heart  to  have  a  true 
sight  of  the  thrice-holy  One.  There  are  no  pure  hearts 
on  earth  unless  the  Lord  has  made  them  so,  and  none 
shall  see  God  in  heaven  who  have  not  been  purified  by 
grace  while  here  below.  Lord,  create  in  me  a  clean 
heart,  that  I  may  behold  thee,  both  now  and  for  ever  ! 


CHAP,  v.]  THE  Laws  of  his  Kingdom.  43 

9.  Blessed  are  the  peacemakers :  for  they  shall  be  called 
the  children  of  God. 

They  are  not  only  passively  peaceful,  like  the  meek, 
who  keep  the  peace  ;  but  actively  peaceful  by  endeavour- 
ing to  end  wars  and  contentions,  and  so  make  peace. 
These  not  only  are  the  children  of  the  peace-loving  God, 
but  they  come  to  be  called  so  ;  for  men  are  struck  by 
their  likeness  to  their  father.  Hereby  is  our  sonship 
known  to  ourselves  and  others.  Men  of  peace  are  the 
children  of  the  God  of  peace,  and  their  Father's  blessing 
rests  on  them. 

This  seventh  beatitude  is  a  very  high  and  glorious 
one  ;  let  us  all  endeavour  to  obtain  it.  Never  let  us  be 
peacebreakers  ;  evermore  let  us  be  peacemakers.  Yet 
must  we  not  cry  "peace,  peace,  where  there  is  no  peace." 
The  verse  before  this  speaks  of  purity,  and  this  of  peace. 
First  pure,  then  peaceable :  this  is  God's  order,  and  it 
should  be  ours. 

10.  Blessed  are  they  which  are  persecuted  for  righteous- 
ness' sake :  for  theirs  is  the  kingdotn  of  heaven. 

This  is  the  peculiar  blessing  of  the  elect  of  God,  and 
it  stands  high  up  in  the  list  of  honour.  The  only  hom- 
age which  wickedness  can  pay  to  righteousness  is  to 
persecute  it.  Those  who  in  the  first  blessing  were  poor 
in  spirit,  are  here  despised  as  well  as  poverty-stricken; 
and  in  this  they  get  a  new  royal  charter,  which  for  the 
second  time  ensures  to  them  "' the  kingdom  of  heaven." 
Yea,  they  have  the  kingdom  now  :  it  is  theirs  in  present 
possession.  Not  because  of  any  personal  fault,  but 
simply  on  account  of  their  godly  character,  the  Lord's 
Daniels  are  hated  :  but  they  are  blessed  by  that  which 
looks  like  a  curse.  Ishmael  mocks  Isaac;  but  neverthe- 
less Isaac  has  the  inheritance,  and  Ishmael  is  cast  out. 
It  is  a  gift  from  God  to  be  allowed  to  suffer  for  his 
name.     So  may  we  be  helped  to  rejoice  in  Christ's  cross 


44  "The  King  promulgates  [chap.  v. 

when  we  are  honoured  by  being  reviled  for  his  name's 
sake. 

II,  12.  Blessed  are  ye,  'whe7i  men  shall  revile  you,  and 
persecute  you,  and  shall  say  all  manner  of  evil  against  you 
falsely,  for  my  sake.  Rejoice,  and  be  exceeding  glad:  for 
great  is  your  reward  in ,  heaven :  for  so  persecuted  they  the 
prophets  which  were  before  you. 

Persecution  of  the  tongue  is  more  common,  but  not 
less  cruel  than  that  of  the  hand.  Slander  is  unscrupu- 
lous, and  indulges  in  accusations  of  every  kind :  "all 
mamier  of  evil"  vs,  a  comprehensive  phrase.  No  crime 
is  too  base  to  be  laid  at  the  door  of  the  innocent ;  nor 
will  the  persecutor  have  any  hesitation  as  to  the  vileness 
'  of  the  charge.  The  rule  seems  to  be,  "  Throw  plenty 
of  mud,  and  some  of  it  will  stick."  Under  this'  very 
grievous  trial,  good  men  are  to  be  more  than  ordinarily 
happy,  for  thus  are  they  elevated  to  the  rank  of  the 
prophets,  upon  whom  the  storm  of  falsehood  beat  with 
tremendous  fury.  '''' So  persecuted  they  the  prophets."  This 
is  the  heritage  of  the  Lord's  messengers  :  they  killed 
one,  and  stoned  another.  The  honour  of  suffering  with 
the  prophets,  for  the  Lord's  sake,  is  so  great,  that  it 
may  well  reconcile  us  to  all  that  it  involves.  There  is 
an  inquisitorial  succession  of  persecutors;  "for  so  perse- 
cuted they  the  prophets  which  were  before  you";  and 
there  is  a  prophetical  succession  of  saints,  ordained  to 
glorify  the  Lord  in  the  fires.  To  this  succession  it  is 
our  high  privilege  to  belong ;  and  we  are  happy  that  it 
is  so.  Our  joy  and  gladness  are  to  exceed  all  ordinary 
bounds  when  we  are  honoured  with  the  decoration  of 
the  iron  cross,  and  the  collar  of  S.S.,  or  savage  slander. 

13.  Ye  are  the  salt  of  the  earth  :  but  if  the  salt  have  lost 
his  savour,  whereiuiih  shall  it  be  salted?  it  is  thenceforth 
good  for  nothing,  but  to  be  cast  out,  and  to  be  trodden  under 
foot  of  men. 

Thus  he  speaks  to  those  whom  he  enrols  in  his  king- 


CHAP,  v.]  THE  Laws  of  his  Kingdom.  45 

dom.  In  their  character  there  is  a  preserving  force  to 
keep  the  rest  of  society  from  utter  corruption.  If  they 
were  not  scattered  among  men,  the  race  would  putrefy. 
But  if  they  are  Christians  only  in  name,  and  the  real 
power  is  gone,  nothing  can  save  them,  and  they  are  of 
no  use  whatever  to  those  among  whom  they  mingle. 
There  is  a  secret  something,  which  is  the  secret  of  the 
believer's  power :  that  something  is  savour:  it  is  not  easy 
to  define  it,  but  yet  it  is  absolutely  essential  to  useful- 
ness. A  worldling  may  be  of  some  use  even  if  he  fails 
in  certain  respects ;  but  a  Christian  who  is  not  a  Chris- 
tian is  bad  all  round,  he  is  "good  for  nothing",  and 
utterly  useless  to  anybody  and  everybody.  Utter  rejec- 
tion awaits  him  :  he  will  "  be  cast  out,  and  trodden  tinder 
foot  of  men."  His  religion  makes  a  footpath  for  fashion, 
or  for  scorn,  as  the  world  may  happen  to  take  it :  in 
either  case  it  is  no  preservative,  for  it  does  not  even, 
preserve  itself  from  contempt. 

How  this  teaches  the  necessity  of  final  perseverance ! 
for  if  the  savour  of  divine  grace  could  be  altogether 
gone  from  a  man  it  could  never  be  restored :  the  text  is 
very  clear  and  positive  upon  that  point.  What  unscript- 
ural  nonsense  to  talk  of  a  man's  being  born  again,  and 
yet  losing  the  divine  life,  and  then  getting  it  again. 
Regeneration  cannot  fail:  if  it  did,  the  man  must  be  for 
ever  hopeless.  He  could  not  be  born  again,  and  again, 
and  again  :  his  case  would  be  beyond  the  reach  of 
mercy.  But  who  is  hopeless  ?  Are  there  any  whom  it 
is  impossible  to  restore  ?  If  so,  some  may  have  alto- 
gether fallen  from  grace,  but  not  else.  Those  who 
speak  of  all  men  as  within  the  reach  of  grace  may  not 
scripturally  or  logically  believe  in  total  apostasy,  since 
"it  is  impossible  to  restore  them  unto  repentance",  if 
any  have  really  apostatized. 

The  great  lesson  is,  that  if  grace  itself  fails  to  save  a 
man,  nothing  else  can  be  done  for  him.  "If  the  salt 
have  lost  his  savour,  wherewith  shall  it  be  salted  7"     You 


46  The  King  promulgates  the  Laws.    [chap.  v. 

can  salt  meat,  but  you  cannot  salt  salt:  if  grace  fails 
everything  fails.  Gracious  Master,  do  not  permit  me 
to  try  any  experiments  as  to  how  far  I  may  lose  my 
savour ;  but  ever  keep  nie  full  of  grace  and  truth. 

14,  15.  Ye  are  the  light  of  the  -world.  A  city  that  is  set 
on  an  hill  cannot  be  hid.  Neither  do  7nen  light  a  candle,  and 
put  it  under  a  bushel,  but  on  a  candlestick  ;  and  it  giveth  light 
unto  all  that  are  in  the  house. 

We  are  to  remove  the  darkness  of  ignorance,  sin,  and 
sorrow.  Christ  has  lighted  us  that  -v^e  may  enlighten 
the  world.  It  is  not  ours  to  lie  in  concealment  as  to  our 
religion.  God  intends  his  grace  to  be  as  conspicuous  as 
a  city  built  on  the  mountain's  brow.  To  attempt  to 
conceal  his  Spirit  is  as  foolish  as  to  put.  a  lamp  "  under  a 
bushel":  the  lamp  should  be  seen  by  ^^ all  that  are  in  the 
house",  and  so  should  the  Christian's  graces.  House- 
hold piety  is  the  best  of  piety.  If  our  light  is  not  seen 
in  the  house,  depend  upon  it  we  have  none.  Candles 
are  meant  for  parlours  and  bedrooms.  Let  us  not  cover 
up  the  light  of  grace  :  indeed,  we  " cannot  be  hid"  if  once 
the  Lord  has  built  us  on  the  hill  of  his  love,  neither  can 
we  dwell  in  darkness  if  God  has  lighted  us,  and  set  us 
"on  a  candlestick." 

Lord,  let  me  be  zealous  to  spread  abroad  the  light  I 
have  received  from  thee  even  throughout  the  world ! 
Atleast  let  me  shine  in  my  own  home. 

16.  Let  your  light  so  shine  before  men,  that  they  may  see 
your  good  works,  and  glorify  your  Father  which  is  in  heaven. 

The  light  is  ours,  but  the  glorification  is  for  our 
Father  in  heaven.  We  shine  because  we  have  light,  and 
we  are  seen  because  we  shine.  By  good  works  we  best 
shine  before  men.  True  shining  is  silent,  but  yet  it  is 
so  useful,  that  men,  who  are  too  often  very  bad  judges, 
are  yet  forced  to  bless  God  for  the  good  which  they  re- 
ceive through  the  light  which  he  has  kindled.     Angels 


CHAP,  v.]     Our  King  honours  his  Father's  Law.     47 

glorify  God  whom  they  see  ;  and  men  are  forced  to 
glorify  God  whom  they  do  not  see,  when  they  mark  the 
"good  works'"  of  his  saints.  We  need  not  object  to  be 
seen,  although  we  are  not  to  wish  to  be  seen.  Since 
men  will  be  sure  to  see  our  excellences,  if  we  possess 
any,  be  it  ours  to  see  that  all  the  glory  is  given  to  our 
Lord,  to  whom  it  is  entirely  due.  Not  unto  us,  not  unto 
us,  but  unto  thy  name,  O  Lord,  be  praise ! 


CHAPTER  V.     17—20. 

[Our  King  honours  his  Father's  Law.] 

He  took  care  to  revise  and  reform  the  laws  of  men ; 
but  the  law  of  God  he  established  and  confirmed. 

17.  Think  not  thatl  am  come  to  destroy  the  law,  or  the 
prophets :  I  am.  not  come  to  destroy,  but  to  fulfil. 

The  Old  Testament  stands  in  all  its  parts,  both  as  to 
''''  the  law  and  the  prophets."  The  Lord  Jesus  knew  noth- 
ing of  "  destructive  criticism."  He  establishes  in  its 
deepest  sense  all  that  is  written  in  Holy  Scripture,  and 
puts  a  new  fulness  into  it.  This  he  says  before  he  pro- 
ceeds to  make  remarks  upon  the  sayings  of  men  of  old 
time.  He  is  himself  the  fulfilment  and  substance  of  the 
types,  and  prophecies,  and  commands  of  the  law. 

18.  For  verily  I  say  unto  you.  Till  heaven  and  earth  pass, 
one  jot  or  one  tittle  shall  in  no  wise  pass  from,  the  law,  till  all 
be  fulfilled. 

Not  a  syllable  is  to  become  effete.  Even  to  the 
smallest  letters,  the  dot  of  every  "  i  ",  and  the  crossing  of 
every  "t",  the  law  will  outlast  the  creation.     The  Old 


48     Our  King  honours  his  Father's  Law.     [chap.  v. 

Testament  is  as  sacredly  guarded  as  the  New.  "  The 
Word  of  the  Lord  endureth  for  ever."  Modern  critics 
have  set  themselves  an  impossible  task  in  their  endeavor 
to  get  rid  of  the  inspiration  of  the  whole  sacred  volume, 
or  of  this  book,  or  that  chapter,  or  that  verse  ;  for  the 
whole  shall  come  forth  of  their  furnace  as  silver  purified 
seven  times. 

1 9.  Whosoever  therefore  shall  break  one  of  these  least  com- 
mandments, and  shall  teach  men  so.  he  shall  be  called  the  least 
in  the  kingdom  of  heave/i :  but  whosoever  shall  do  and  teach 
them,  the  same  shall  be  called  great  in  the  kingdom  of  heaven. 

Our  King  has  not  come  to  abrogate  the  law,  but  to 
confirm  and  reassert  it.  His  commarrds  are  eternal  ; 
and  if  any  of  the  teachers  of  it  should  through  error 
break  his  law,  and  teach  that  its  least  command  is  nulli- 
fied, they  will  lose  rank,  and  subside  into  the  lowest 
place.  The  peerage  of  his  kingdom  is  ordered  accord- 
ing to  obedience.  Not  birth,  knowledge,  or  success  will 
make  a  man  great  ;  but  humble  and  precise  obedience, 
both  in  word  and  in  deed.  "  Whosoever  shall  do  and 
teach"  he  is  the  man  who  "'shall  be  called  great  in  the 
kingdom  of  heaven."  Hence  the  Lord  Jesus  does  not 
set  up  a  milder  law,  nor  will  he  allow  any  one  of  his  ser- 
vants to  presume  to  do  so.  Our  King  fulfils  the  ancient 
law,  and  his  Spirit  works  in  us  to  will  and  to  do  of  God's 
good  pleasure  as  set  forth  in  the  immutable  statutes  of 
righteousness. 

Lord,  make  me  of  this  thy  kingdom  a  right  loyal  sub- 
ject, and  may  I  both  ^^ do  and  teach"  according  to  thy 
Word  !  Whether  I  am  little  or  great  on  earth,  make  me 
great  in  obedience  to  thee. 

20.  For  I  say  unto  you,  That  except  your  righteojisness 
shall  exceed  the  righteousness  of  the  scribes  and  Pharisees,  ye 
shall  in  no  case  enter  into  the  kijtgdom  of  heaven. 

W€  cannot  even  "  enter  the  kingdom  "  and  begin  to  be 


CHAP,  v.]     The  King  corrects  Traditional  Law.     49 

the  Lord's,  without  going  beyond  the  foremost  of  the 
world's  religionists.  Believers  are  not  to  be  worse  in 
conduct,  but  far  better  than  the  most  precise  legalists. 
In  heart,  and  even  in  act,  we  are  to  be  superior  to  the 
law-writers,  and  the  law-boasters.  The  kingdom  is  not 
for  rebels,  but  for  the  exactly  obedient.  It  not  only  re- 
quires of  us  holiness,  reverence,  integrity,  and  purity, 
but  it  works  all  these  in  our  hearts  and  lives.  The  gos- 
pel does  not  give  us  outward  liberty  to  sin  because  of 
the  superior  excellence  of  a  supposed  inner  sanctity  ; 
but  the  rather  it  produces  outward  sanctity  through 
working  in  our  inmost  soul  a  glorious  freedom  in  the 
law  of  the  Lord. 

What  a  king  we  have  in  Jesus !  What  manner  of 
persons  ought  we  to  be  vvho  avow  ourselves  to  be  in  his 
holy  kingdom  !  How  conservative  ought  we  to  be  of 
our  Father's  revealed  will  1  How  determined  to  allow 
no  trifling  with  the  law  and  the  prophets  ! 


CHAPTER  V.     21—37. 

[The  King  corrects  Traditional  Law.] 

It  was   needful  for  the   Lord   Jesus   to   clear  away 
%human  traditions   to    make   room  for  his  own  spiritual 
teaching. 

21.    Ye  have  heard  that  it  was  said  by  them  of  old  time. 
Thou  shalt  not  kill ;  and  whosoever  shall  kill  shall  be  in  dan- 
ger of  the  judgment. 

Antiquity  is  often  pleaded  as  an  authority  ;  but  our 
King  makes  short  work  of  "them  of  old  time."  He 
begins  with  one  of  their  alterations  of  his  Father's  law. 


50     The  King  corrects  Traditional  Law.     [chap.  v. 

They  added  to  the  sacred  oracles.  The  first  part  of  the 
saying  which  our  Lord  quoted  was  divine  ;  but  it  was 
dragged  down  to  a  low  level  by  the  addition  about  the 
human  court,  and  the  murderer's  liability  to  ap^jar 
there.  It  thus  became  rather  a  proverb  among  men 
than  an  inspired  utterance  from  the  mouth  of  God.  Its 
meaning,  as  God  spake  it,  had  a  far  wider  range  than 
when  the  offence  was  restrained  to  actual  killing,  such 
as  could  be  brought  before  a  human  judgment-seat.  To 
narrow  a  command  is  measurably  to  annul  it.  We  may 
not  do  this  even  with  antiquity  for  our  warrant.  Better 
the  whole  truth  newly  stated  than  an  old  falsehood  in 
ancient  language. 

22.  But  I  say  unto  you.  That  whosoever  is  angry  with  his 
brother  without  a  cause  sh'all  be  in  danger  of  the  judgment : 
and  whosoever  shall  say  to  his  brother,  Raca,  shall  be  in  dan- 
ger of  the  council:  but  whosoever  shall  say,  Thou  fool,  shall 
be  in  danger  of  hell  fire. 

Murder  lies  within  anger  ;  for  we  wish  harm  to  the 
object  of  our  wrath,  or  even  wish  that  he  did  not  exist, 
and  this  is  to  kill  him  in  desire.  Anger  "  without  a 
cause"  is  forbidden  by  the  command  which  says  ''^Thou 
shalt  not  kill  "  ;  for  unjust  anger  is  killing  in  intent. 
Such  anger  without  cause  brings  us  under  higher  judg- 
ment than  that  of  Jewish  police-courts.  God  takes  cog- 
nizance of  the  emotions  from  which  acts  of  hate  may 
spring,  and  calls  us  to  account  as  much  for  the  angry 
feeling  as  for  the  murderous  deed.  Words  also  come 
under  the  same  condemnation  :  a  man  shall  be  judged 
for  w^hat  he  "shall  say  to  his  brother."  To  call  a  man 
Raca,  or  a  worthless  fellow,  is  to  kill  him  in  his  reputa- 
tion ;  and  to  say  to  him,  "  Thou  fool" ,  is  to  kill  him  as 
to  the  noblest  characteristics  of  a  man.  Hence  all  this 
comes  under  such  censure  as  men  distribute  in  their 
councils  ;  yea,  under  what  is  far  worse,  the  punishment 
awarded   by  the    highest  court  of  the  universe,  which 


CHAP,  v.]     The  King  corrects  Traditional  LaW;     51 

dooms  men  to  "  hell  fire.''  Thus  our  Lord  and  King  re- 
stores the  law  of  God  to  its  true  force,  and  warns  us  that 
it  denounces  not  only  the  overt  act  of  killing,  but  every 
thought,  feeling,  and  word  which  would  tend  to  ^mfcre  a 
brother,  or  annihilate  him  by  contempt.  ^ 

What  a  sweeping  law  is  this  !  My  conscience  might 
have  been' easy  as  to  the  command  "Thou  shalt  not 
kill"  ;  but  if  anger  without  just  cause  be  murder,  how 
shall  I  answer  for  it  ?  "  Deliver  me  from  bloodguilti- 
ness,  O  God,  thou  God  of  my  salvation  !  " 

23.  24.  Therefore  if  thou  bring  thy  gift  to  the  altar,  and 
there  rememberest  that  thy  brother  hath  ought  against  thee  , 
leave  there  thy  gift  before  the  altar,  and  go  thy  way  ;  first  be 
reconciled  to  thy  brother,  and  then  cotne  and  offer  thy  gift. 

The  Pharisee  would  urge  as  a  cover  for  his  malice 
that  he  brought  a  sacrifice  to  make  atonement ;  but  our 
Lord  will  have  forgiveness  rendered  to  our  brother  first, 
and  then  the  offering  presented.  We  ought  to  worship 
God  thoughtfully  ;  and  if  in  the  course  of  that  thought 
we  remember  that  our  brother  hath  ought  against  us,  we 
must  stop.  If  we  have  wron^^  amative 
pause,  cease  from  the  worsl^^  and"  ha 
reconciliation.  We  easily  ret^Mjber  if . 
against  our  brother,  but  now  tl^memqry  \ 
the  other  way.  Only  when  we  have  remembered  our 
wrong-doing,  and  made  reconciliation,  can  we  hope  for 
acceptance  with  the  Lord.  The  rule  is — first  peace  with 
man,  and  then  acceptance  with  God.  The  holy  must 
be  traversed  to  reach  the  Holiest  of  all.  Peace  being 
made  with  our  brother,  then  let  us  conclude  our  service 
towards  our  Father,  and  we  shall  do  so  with  lighter 
heart  and  truer  zeal. 

I  would  anxiously  desire  to  be  at  peace  with  all  men 
before  I  attempt  to  worship  God,  lest  I  present  to  God 
the  sacrifice  of  fools. 


52     The  King  corrects  Traditional  Law.     [chap.  v. 

25,  26.  Agree  with  tkine  adversary  quickly,  whiles  thou 
art  in  the  way  with  him  ;  lest  at  any  time  the  adversary 
deliver  thee  to  the  judge,  and  the  judge  deliver  thee  to  the 
officer,  and  thozi  be  cast  into  prison.  Verily  I  say  unto  thee. 
Thou  shall  by  no  means  come  out  thence,  till  thou  hast  paid  the 
uttermost  far  thitig. 

In  all  disagreements  be  eager  for  peace.  Leave  off 
strife  before  you  begin. 

In  law-suits,  seek  speedy  and  peaceful  settlements. 
Often,  in  our  Lord's  days,  this  was  the  most  gainful 
way,  and  usually  it  is  so  now.  Better  lose  your  rights 
than  get  into  the  hands  of  those  who  will  only  fleece  you 
in  the  name  of  justice,  and  hold  you  fast  so  long  as  a 
semblance  of  a  demand  can  stand  against  you,  or  another 
penny  can  be  extracted  from  you.  In  a  country  where 
"justice"  meant  robbery,  it  was  wisdom  to  be  robbed, 
and  to  make  no  complaint.  Even  in  our  own  country, 
a  lean  settlement  is  better  than  a  fat  law-suit.  Many  go 
into  the  court  to  get  wool,  but  come  out  closely  shorn. 
Carry  on  no  angry  suits  in  courts,  but  make  peace  with 
the  utmost  promptitude. 

27,  28.    Ye  have  heard  that  it  was  said  by  them  of  old  titne, 
commit  adultery :   but  I  say  unto  you.  That 
\th  on  a  woman  to  hist  after  fier  hath  committed 
\^r  already  in  his  heart. 

case  our  King  again  sets  aside  the  glosses  of 
men  upon  the  commands  of  God,  and  makes  the  law  to 
be  seen  in  its  vast  spiritual  breadth.  Whereas  tradition 
had  confined  the  prohibition  to  an  overt  act  of  unchas- 
tity,  the  King  shows  that  it  forbade  the  unclean  desires 
of  the  heart.  Here  the  divine  law  is  shown  to  refer,  not 
only  to  the  act  of  criminal  conversation,  but  even  to  the 
desire,  imagination,  or  passion  which  would  suggest  such 
an  infamy.  What  a  King  is  ours,  who  stretches  his 
sceptre  over  the  realm  of  our  inward  lusts  !  How  sov- 
ereignly he  puts  it :  "  But  T  say  unto  you  "  !     Who  but  a 


CHAP,  v.]     The  King  corrects  Tradii'ional  Law.     53 

divine  being  has  authority  to  speak*in  this  fashion  ?  His 
word  is  law.  So  it  ought  to  be,  seeing  he  touches  vice 
at  the  fountain-head,  and  forbids  uncleanness  in  the 
heart.  If  sin  were  not  allowed  in  the  mind,  it  would 
never  be  made  manifest  in  the  body  :  this,  therefore,  is 
a  very  effectual  way  of  dealing  with  the  evil.  But  how 
searching,  how  condemning  !  Irregular  looks,  uncffaste 
desires,  and  strong  passions  are  of  the  very  essence  of 
adultery;  and  who  can  claim  a  life-long  freedom  from 
them  ?  Yet  these  are  the  things  which  defile  a  man. 
Lord,  purge  them  out  of  my  nature,  and  make  me  pure 
within. 

29.  And  if  thy  right  eye  offend  thee,  pluck  it  out,  and 
cast  it  from  thee  :  for  it  is  profitable  for  thee  that  one  of  thy 
members  should  perish,  and  not  that  thy  whole  body  should  be 
cast  into  hell. 

That  which  is  the  cause  of  sin  is  to  be  given  up  as 
well  as  the  sin  itself.  It  is  not  sinful  to  have  an  eye,  or 
to  cultivate  keen  perception  ;  but  if  the  eye  of  specula- 
tive knowledge  leads  us  to  offend  by  intellectual  sin,  it 
.becomes  the  cause  of  evil,  and  must  be  mortified.  Any- 
thing, however  harmless,  which  leads  me  to  do,  or  think, 
or  feel  wrongly,  I  am  to  get  rid  of  as  much  as  if  it  were 
in  itself  an  evil.  Though  to  have  done  with  it  would 
involve  deprivation,  yet  must  it  be  dispensed  with,  since 
even  a  serious  loss  in  one  direction  is  far  better  than  the 
losing  of  the  whole  man.  Better  a  blind  saint  than  a 
quick-sighted  sinner.  If  abstaining  from  alcohol  caused 
weakness  of  body,  it  would  be  better  to  be  weak,  than  to 
be  strong  and  fall  into  drunkenness.  Since  vain  specu- 
lations and  reasonings  land  men  in  unbelief,  we  will  have 
none  of  them.  To  "  be  cast  into  hell "  is  too  great  a  risk 
to  run,  merely  to  indulge  the  evil  eye  of  lust  or  curi- 
osity. 

30.  j4nd  if  thy  right  hand  offend  thee,  cut  it  off,  and  cast 
it  from  thee :  for  it  is  profitable  for  thee  that  one  of  thy  mem- 


54     "4*?  King  corrects  Traditional  Law.     [chap.  v. 

bers  should  perish,  and  not  that  thy  whole  body  should  be  cast 
into  hell. 

The  cause  of  offence  may  be  rather  active  as  the 
hand  than  intellectual  as  the  eye  ;  but  we  had  better  be 
hindered  in  our  work  than  drawn  aside  into  temptation. 
The  most  dexterous  hand  must  not  be  spared  if  it  en- 
courages us  in  doing  evil.  It  is  not  because  a  certain 
thing  may  make  us  'clever  and  successful,  that  therefore 
we  are  to  allow  it  :  if  it  should  prove  to  be  the  frequent 
cause  of  our  falling  into  sin,  we  must  have  done  with  it, 
and  place  ourselves  at  a  disadvantage  for  our  life-work, 
rather  than  ruin  our  whole  being  by  sin.  Holiness  is  to 
be  our  firit  object :  everything  else  must  take  a  very 
secondary  place.  Right  eyes  and  right  hands  are  no 
longer  right  if  they  lead  us  wrong.  Even  hands  and 
eyes  must  go,  that  we  may  not  offend  our  God  by  them. 
Yet,  let  no  man  read  this  literally,  and  therefore  mutilate 
his  body,  as  some  foolish  fanatics  have  done.  The  real 
meaning  is  clear  enough. 

Lord,  I  love  thee  better  than  my  eyes  and  hands  :  let 
me  never  demur  for  a  moment  to  the  giving  up  of  all  for 
thee! 

31,  32.  //  hath  been  said.  Whosoever  shall  put  away  his 
wife,  let  him  give  her  u  writing  of  divorcement :  but  I  say 
unto  you.  That  whosoever  shall  put  away  his  wife,  saving  for 
the  cause  of  fornication,  causeth  her  to  commit  adultery  :  and 
whosoever  shall  marry  her  that  is  divorced  committeth  adul- 
tery. 

This  time  our  King  quotes  and  condemns  a  permis- 
sive enactment  of  the  Jewish  State.  Men  were  wont  to 
bid  their  wives  "  begone  ",  and  a  hasty  word  was  thought 
sufficient  as  an  act  of  .divorce.  Moses  insisted  upon  "a 
writing  of  divorcement" ,  that  angry  passions  might  have 
time  to  cool,  and  that  the  separation,  if  it  must  come, 
might    be   performed   with    deliberation   and  legal    for- 


CHAP,  v.]     The  King  corrects  Traditional  Law.     55 

mality.  The  requirement  of  a  writing  was  to  a  certain 
degree  a  check  upon  an  evil  habit,  which  was  so  en- 
grained in  the  people  that  to  refuse  it  altogether  would 
have  been  useless,  and  would  only  have  created  another 
crime.  The  law  of  Moses  went  as  far  as  it  could  prac- 
tically be  enforced  ;  it  was  because  of  the  hardness  of 
their  hearts  that  divorce  was  tolerated  :  it  was  never 
approved. 

But  our  Lord  is  more  heroic  in  his  legislation.  He 
forbids  divorce  except  for  the  one  crime  of  infidelity  to 
the  marriage-vow.  She  who  commits  adultery  does  by 
that  act  and  deed  in  effect  sunder  the  marriage-bond, 
and  it  ought  then  to  be  formally  recognized  by  the  State 
as  being  sundered  ;  but  for  nothing  else  shAuld  a  man 
be  divorced  from  his  wife.  Marriage  is,  for  life,  and 
cannot  be  loosed,  except  by  the  one  great  crime  which 
severs  its  bond,  whichevefr  of  the  two  is  guilty  of  it. 
Our  Lord  would  never  have  tolerated  the  wicked  laws  of 
certain  of  the  American  States,  which  allow  married 
men  and  women  to  separate  on  the  merest  pretext.  A 
woman  divorced  for  any  cause  but  adultery,  and  marry- 
ing again,  is  committing  adultery  before  God,  whatever 
the  laws  of  man  may  call  it.  This  is  very  plain  and 
positive  ;  and  thus  a  sanctity  is  given  to  marriage  which 
human  legislation  ought  not  to  violate.  Let  us  not  be 
among  those  who  take  up  novel  ideas  of  wedlock,  and 
seek  to  deform  the  marriage  laws  under  the  pretence 
of  reforming  them.  Our  Lord  knows  better  than  our 
modern  social  reformers.  We  had  better  let  the  laws  of 
God  alone,  for  we  shall  never  discover  any  better. 

33 — 37-  Again,  ye  have  heard  that  it  hath  been  said  by 
them  of  old  time.  Thou  shalt  not  forswear  thyself,  but  shall 
perform  unto  the  Lord  thine  oaths  :  but  I  say  unto  you.  Swear 
not  at  all ;  neither  by  heaven  ;  for  it  is  God's  throne :  nor  by  the 
earth  ;  for  it  is  his  footstool :  neither  by  ferusalem  ;  for  it  is 
the  city' of  the  great  King.  Neither  shalt  thou  swear  by  thy 
head, 'because  thou  canst  not  make  one  hair  white  or  blcick. 


56     The  King  corrects  Traditional  Law.     [chap.  v. 

But  lei  your  communication  be,  Yea.yea  ;  Nay,  nay  :  for  what- 
soever is  more  than  these  cometh  of  evil. 

False  swearing  was  forbidden  of  old  ;  but  every  kind 
of  swearing  is  forbidden  now  by  the  word  of  our  Lord 
Jesus.  He  mentions  several  forms  of  oath,  and  forbids 
them  all,  and  then  prescribes  simple  forms  of  affirmation 
or  denial,  as  all  that  his  followers  should  employ.  Not- 
withstanding much  that  may  be  advanced  to  the  contrary, 
there  is  no  evading  the  plain  sense  of  this  passage,  that 
every  sort  of  oath,  however  solemn  or  true,  is  forbidden 
to  a  follower  of  Jesus.  Whether  in  court  of  law,  or 
out  of  it,  the  rule  is,  "  Swear  not  at  all."  Yet,  in  this 
Christian  country  we  have  swearing  everywhere,  and 
especially  among  law-makers.  Our  legislators  begin  their 
official  existence  by  swearing.  By  those  who  obey  the 
law  of  the  Saviour's  kingdom,  all  swearing  is  set  aside, 
that  the  simple  word  of  affirmation  or  denial,  calmly 
repeated,  may  remain  as  a  sufficient  bond  of  truth.  A 
bad  man  cannot  be  believed  on  his  oath,  and  a  good 
man  speaks  the  truth  without  an  oath  :  to  what  purpose 
is  the  superfluous  custom  of  legal  swearing  preserved  ? 
Christians  should  not  yield  to  an  evil  custom,  however 
great  the  pressure  put  upon  them  ;  but  they  should  abide 
by  the  plain  and  unmistakable  command  of  their  Lord 
and  King. 

38.  Ye  have  heard  that  it  hath  been  said,  An  eye  for 
an  eye,  and  a  tooth  for  a  tooth. 

The  law  of  an  eye  for  an  eye,  as  administered  in  the 
proper  courts  of  law,  was  founded  in  justice,  and  worked 
far  more  equitably  than  the  more  modern  system  of  fines  ; 
for  that  method  allows  rich  men  to  offend  with  com- 
parative impunity.  But  when  the  lex  talionis  came  to  be 
the  rule  of  daily  life,  it  fostered  revenge,  and  our  Saviour 
would  not  tolerate  it  as  a  principle  carried  out  by 
individuals.  Good  law  in  court  may  be  very  bad 
custom  in  common  society.     He  spoke  against  what  had 


CHAP,  v.]     The  King  corrects  Traditional  Law.     57 

become  a  proverb,  and  was  heard  and  said  among  the 
people  :  "  Ye  have  heard  that  it  hath  been  said." 

Our  loving  King  would  have,  private  dealings  ruled 
by  the  spirit  of  love,  and  not  by  the  rule  of  law. 

39.  But  I  say  nntoyoti.  That  ye  resist  not  evil:  but  who- 
soever shall  smite  thee  on  thy  right  cheek,  turn  to  him  the 
other  also. 

Non-resistance  and  forbearance  are  to  be  the  rule 
among  Christians.  They  are  to  endure  personal  ill-usage 
without  coming  to  blows.  They  are  to  be  as  the  anvil 
when  bad  men  are  the  hammers,  and  thus  they  are  to 
overcome  by  patient  forgiveness.  The  rule  of  the 
judgment-seat  is  not  for  common  life  ;  but  the  rule  of 
the  cross  and  the  all- enduring  Sufferer  is  for  us  all.  Yet 
how  many  regard  all  this  as  fanatical,  Utopian,  and  even 
cowardly.  The  Lord,  our  King,  would  have  us  bear 
and  forbear,  and  conquer  by  mighty  patience.  Can  we 
do  it  ?  How  are  we  the  servants  of  Christ  if  we  have 
not  his  spirit  ? 

40.  And  if  any  man  will  sue  thee  at  the  law,  and  take 
away  thy  coat,  let  him  have  thy  cloke  also. 

Let  him  have  all  he  asks,  and  more.  Better  lose  a  suit 
of  cloth  than  be  drawn  into  a  suit  in  law.  The  courts  of 
our  Lord's  day  were  vicious  ;  and  his  disciples  were 
advised  to  suffer  wrong  sooner  than  appeal  to  them. 
Our  own  courts  often  furnish  the  surest  method  of 
solving  a  difficulty  by  authority,  and  we  have  known 
them  resorted  to  with  the  view  of  preventing  strife. 
Yet  even  in  a  country  where  justice  can  be  had,  we  are 
not  to  resort  to  law  for  every  personal  wrong.  We 
should  rather  endure  to  be  put  upon  than  be  for  ever 
crying  out,  "  I'll  bring  an  action." 

At  times  this  very  rule,  of  self-sacrifice  may  require 
us  to  take  steps  in  the  way  of  legal  appeal,  to  stop 
injuries  which  would  fall  heavily  upon  others ;  but  we 


58     The  King  corrects  Traditional  Law.     [chap.  v. 

ought  often  to  forego  our  own  advantage,  yea,  always 
when  the  main  motive  would  be  a  proud  desire  for  self- 
vindication. 

Lord,  give  me  a  patient  Spirit,  so  that  I  may  not 
seek  to  avenge  myself,  even  when  I  might  righteously 
do  so  ! 

41.  And  whosoever  shall  compel  thee  to  go  a  mile,  go  with 
him  twain. 

Governments  in  those  days  demanded  forced  service 
through  their  petty  ofificers.  Christians  were  to  be  of  a 
yielding  temper,  and  bear  a  double  exaction  rather  than 
provoke  ill  words  and  anger.  We  ought  not  to  evade 
taxation,  but  stand  ready  to  render  to  Caesar  his  due. 
"  Yield  "  is  our  watchword.  To  stand  up  against  force 
is  not  exactly  our  part  ;  we  may  leave  that  to  others. 
How  few  believe  the  long  -  suffering,  non  -  resistant 
doctrines  of  our  King  ! 

42.  Give  to  him  that  asketh  thee,  and  from  him  that 
would  borrow  of  thee  turn  not  thou  away. 

Be  generous.  A  miser  is  no  follower  of  Jesus.  Dis- 
cretion is  to  be  used  in  our  giving,  lest  we  encourage 
idleness  and  beggary  ;  but  the  general  rule  is,  "  Give  to 
him  that  asketh  thee."  Sometimes  a  loan  may  be  more 
useful  than  a  gift  ;  do  not  refuse  it  to  those  who  will 
make  right  use  of  it.  These  precepts  are  not  meant 
for  fools  ;  they  are  set  before  us  as  our  general  rule  ;  but 
each  rule  is  balanced  by  other  Scriptural  commands,  and 
there  is  the  teaching  of  a  philanthropic  common-sense  to 
guide  us.  Our  spirit  is  to  be  one  of  readiness  to  help  the 
needy  by  gift  or  loan,  and  we  are  not  exceedingly  likely 
to  err  by  excess  in  this  direction  :  hence  the  baldness  of 
the  command. 

43.  Ye  have  heard  that  it  hath  been  said,  Thou  shall  love 
thy  neighbour,  and  hate  thine  enemy. 

In  this  case  a  command  of  Scripture  had  a  human 


CHAP,  v.]     The  King  corrects  Traditional  Law.     59 

antithesis  fitted  on  to  it  by  depraved  minds  ;  and  this 
human  addition  was  mischievous.  This  is  a  common 
method — to  append  to  the  teaching  of  Scripture  a  some- 
thing which  seems  to  grow  out  of  it,  or  to  be  a  natural 
inference  from  it :  which  something  may  be  false  and 
wicked.  This  is  a  sad  crime  against  the  Word  of  the 
Lord.  The  Holy  Spirit  will  only  father  his  own  words. 
He  owns  the  precept,  "  Thou  shalt  love  thy  neighbour  ", 
but  he  hates  the  parasitical  growth'of"  hate  thine  enemy." 
This  last  sentence  is  destructive  of  that  out  of  which  it 
appears  legitimately  to  grow  ;  since  those  who  ar.?  here 
styled  enemies  are,  in  fact,  neighbours.  Love  is  now 
the  universal  law  ;  and  our  King,  who  has  commanded 
it,  is  himself  the  Pattern  of  it.  He  will  not  see  it  nar- 
rowed down,  and  placed  in  a  setting  of  hate.  May  grace 
prevent  any  of  us  from  falling  into  this  error  ! 

44,  45.  But  I  say  unto  you.  Lave  your  enemies,  bless  them 
that  curse  you,  do  good  to  them  that  hate  you,  and  pray  for 
them  which  despitefully  use  you,  and  persecute  you  ;  that  ye 
may  be  the  children  of  your  Father  which  is  in  heaven  :  for  he 
maketh  his  sun  to  rise  on  the  evil  and  on  the  good,  and  sendeth 
rain  on  the  just  and  on  the  unjust. 

Ours  it  is  to  persist  in  loving,  even  if  men  persist  in 
enmity.  We  are  to  render  blessing  for  cursing,  prayers 
for  persecutions.  Even  in  the  cases  of  cruel  enemies, 
we  are  to  ^^  do  good  to  them,  and  pray  for  them."  We  are 
no  longer  enemies  to  any,  but  friends  to  all.  We  do  not 
merely  cease  to  hate,  and  then  abide  in  a  cold  neutrality; 
but  we  love  where  hatred  seemed  inevitable.  We  bless 
where  our  old  nature  bids  us  curse,  and  we  are  active  in 
doing  good  to  those  who  deserve  to  receive  evil  from  us. 
Where  this  is  practically  carried  out,  men  wonder,  re- 
spect, and  admire  the  followers  of  Jesus.  The  theory 
may  be  ridiculed,  but  the  practice  is  reverenced,  and  is 
counted  so  surprising,  that  men  attribute  it  to  some 
Godlike  quality  in  Christians,  and  own  that  they  are  the 


6o     The  King  corrects  Traditional  Law.     [chap.  v. 

children  of  the  Father  who  is  in  heaven.  Indeed,  he  is  a 
child  of  God,  who  can  bless  the  unthankful  and  the  evil ; 
for  in  daily  providence  the  Lord  is  doing  this  on  a  great 
scale,  and  none  but  his  children  will  imitate  him.  To  do 
good  for  the  sake  of  the  good  done,  and  not  because  of 
the  character  of  the  person  benefited,  is  a  noble  imitation 
of  God.  If  the  Lord  only  sent  the  fertilizing  shower 
upon  the  land  of  the  saintly,  drought  would  deprive 
whole  leagues  of  land  of  all  hope  of  a  harvest.  We  also 
must  do  good  to  the  evil,  or  we  shall  have  a  narrow 
sphere,  our  hearts  will  grow  contracted,  and  our  sonship 
towards  the  good  God  will  be  rendered  doubtful. 

46.  For  if  ye  love  them  "which  love  you,  what  reward  have 
ye  ?  do  not  even  the  publicans  the  same  f 

Any  common  sort  of  man  will  love  those  who  love 
him  ;  even  tax-gatherers  and  the  scum  of  the  earth  can  rise 
to  this  poor,  starveling  virtue.  Saints  cannot  be  content 
with  such  a  grovelling  style  of  things.  "  Love  for  love  is 
manlike";  but  "love  for  hate"  is  Christlike.  Shall  we 
not  desire  to  act  up  to  our  high  calling  ? 

47.  And  if  ye  salute  your  brethren  only,  what  do  ye  more 
than  others  ?  do  not  even  the  publicans  so  ? 

On  a  journey,  or  in  the  streets,  or  in  the  house,  we 
are  not  to  confine  our  friendly  greetings  to  those  who  are 
near  and  dear  to  us.  Courtesy  should  be  wide,  and  none 
the  less  sincere  because  general.  We  should  speak 
kindly  to  all,  and  treat  every  man  as  a  brother.  Anyone 
will  shake  hands  with  an  old  friend;  but  we  are  to  be 
cordially  courteous  towards  every  being  in  the  form  of 
man.  If  not,  we  shall  reach  no  higher  level  than  mere 
outcasts.     Even  a  dog  will  salute  a  dog. 

48.  Be  ye  therefore  perfect,  even  as  your  Father  which  is 
in  heaven  is  perfect. 

Or,  "Fi?  shall  be  perfect."     We    should    reach    after 


CHAP.  VI.]  The  King's  Rules.  6i 

completeness  in  love — fulness  of  love  to  all  around  us. 
Love  is  the  bond  of  perfectness  ;  and,  if  we  have  perfect 
love,  it  will  form  in  us  a  perfect  character.  Here  is  that 
which  we  aim  at — perfection  like  that  of  God  ;  here  is  the 
manner  of  obtaining  it — namely,  by  abounding  in  love  ; 
and  this  suggests  the  question  of  how  far  we  have  pro- 
ceeded in  this  heavenly  direction,  and  also  the  reason 
why  we  should  persevere  in  it  even  to  the  end,  because 
as  children  we  ought  to  resemble  our  Father.  Scriptural 
perfection  is  attainable  :  it  lies  rather  in  proportion  than 
in  degree.  A  man's  character  may  be  perfect,  and  entire, 
wanting  nothing  ;  and  yet  such  a  man  will  be  the  very 
first  to  admit  that  the  grace  which  is  in  him  is  at  best  in 
its  infancy,  and  though  perfect  as  a  child  in  all  its  parts, 
it  has  not  yet  attained  to  the  perfection  of  full-grown 
manhood. 

What  a  mark  is  set  before  us  by  our  Perfect  King,  who, 
speaking  from  his  mountain-throne,  saith,  '' Be  ye  perfect, 
even  as  your  Father  which  is  in  heaven  is  perfect  "!  Lord, 
give  what  thou  dost  command  ;  then  both  the  grace  and 
the  glory  will  be  thine  alone. 


CHAPTER   VI.     1—18. 

[The  King  contrasts  the  Laws  of  His  Kingdom 
WITH  THE  Conduct  of  Outward  Religionists  in 
THE  Matters  of  Alms  and  Prayer.] 

I .  Take  heed  that  ye  do  not  your  alms  before  men,  to  be  seen 
of  them  :  otherwise  ye  have  no  reward  of  your  Father  which 
is  in  heaven.  ^\^ 

Our  King  sets  men  right  as  to  Almsgivfr^.  It  is 
taken  for  granted  that  we  give  to  the  poor.  How  could 
we  be  in  Christ's  kingdom  if  we  did  not  ? 


62  The  King's  Rules  [chap,  v 

Alms  may  be  given  publicly,  but  not  for  the  sake  of 
publicity.  It  is  important  that  we  have  a  right  aim  ;  for 
if  we  obtain  the  result  of  a  wrong  aim,  our  success  will 
be  a  failure.  If  we  give  to  be  seen,  we  shall  be  seen,  and 
there  will  be  an  end  of  it  :  "  Ye  have  no  reward  of  your 
Father  which  is  in  heaven":  we  lose  the  only  reward 
worth  having.  But  if  we  give  to  please  our  Father,  we 
shall  find  our  reward  at  his  hands.  To  the  matter  of 
our  intent  and  design  we  must  "take  heed";  for  nobody 
goes  right  without  carefully  aiming  to  do  so.  Our  giving 
of  alms  should  be  a  holy  duty,  carefully  performed,  not 
for  our  own  honour,  but  for  God's  pleasure.  Let  each 
reader  ask  himself,  how  much  he  has  done,  in  the  way 
the  King  prescribes. 

2.  Therefore  when  thotc  doest  thine  alms,  do  not  sound  a 
trumpet  before  thee,  as  the  hypocrites  do  z«  the  synagogues  and 
in  the  streets,  that  they  may  have  glory  of  men.  Verily  I  say 
unto  you.  They  have  their  reward. 

We  must  not  copy  the  loud  charity  of  certain  vain- 
glorious persons  :  their  character  is  hypocritical,  their 
manner  is  ostentatious,  their  aim  is  to  be  seen  of  men, 
their  reward  is  in  the  present.  That  reward  is  a  very 
poor  one,  and  is  soon  over.  To  stand  with  a  penny  in 
one  hand  and  a  trumpet  in  the  other  is  the  posture  of 
hypocrisy.  "Glory  of  men"  is  a  thing  which  can  be 
bought :  but  honour  from  God  is  a  very  different  thing. 
This  is  an  advertising  age,  and  too  many  are  saying,  "  Be- 
hold my  liberality  !  "  Those  who  have  Jesus  for  their 
King  must  wear  his  livery  of  humility,  and  not  the  scar- 
let trappings  of  a  purse-proud  generosity,  which  blows  its 
own  trumpet,  not  only  in  the  streets,  but  even  in  the  syn- 
agogues. We  cannot  expect  two  rewards  for  the  same 
action  :  if  we  have  it  now  we  shall  not  have  it  hereafter. 
Unrewarded  alms  will  alone  count  in  the  record  of  the 
last  day. 

3,  4.    But  when  thou  doest  alms,  let  not  thy  left  hand  know 


CHAP.  VI.]        CONCERNING    AlmS   AND    PRAYER.  63 

what  thy  right  hand  doeth :  that  thine  alms  may  be  in  secret : 
and  thy  Father  which  seeth  in  secret  himself  shall  reward  thee 
openly. 

Seek  secrecy  for  your  good  deeds.  Do  not  even  see 
your  own  virtue.  Hide  from  yourself  that  which  you 
yourself  have  done  that  is  commendable  ;  for  the  proud 
contemplation  of  your  own  generosity  may  tarnish  all 
your  alms.  Keep  the  thing  so  secret  that  even  you 
yourself  are  hardly  aware  that  you  are  doing  anything 
at  all  praiseworthy.  Let  God  be  present,  and  you  will 
have  enough  of  an  audience.  He  will  reward  you, 
reward  you  "  openly  ",  reward  you  as  a  father  rewards  a 
child,  reward  you  as  one  who  saw  what  you  did,  and 
knew  that  you  did  it  wholly  unto  him. 

Lord,  help  me,  when  I  ani  doing  good,  to  keep  my 
left  hand  out  of  it,  th'at  I  may  have  no  sinister  motive, 
and  no  desire  to  have  a  present  reward  of  praise  among 
my  fellow-men. 

5.  And  when  thou  prayest,  thou  shall  not  be  as  the  hypo- 
crites are :  for  they  love  to  pray  standing  in  the  synagogues 
and  in  the  corners  of  the  streets,  that  they  may  be  seen  of  men. 
Verily  I  say  unto  you.  They  have  their  reward. 

Prayer  also  is  taken  for  granted.  No  man  can  be  in 
the  kingdom  of  heaven  who  does  not  pray. 

Those  around  our  Lord  knew  what  he  meant  when 
he  alluded  to  the  hypocrites ;  for  they  had  often  seen  the 
proud  sectary  standing  in  public  places  repeating  his 
prayers,  and  very  likely  they  had  hitherto  felt  bound  to 
hold  such  in  repute  for  superior  sanctity.  By  our  Lord's 
words  these  hypocrites  are  unmasked,  and  made  to  seem 
what  they  really  are.  Our  King  was  wonderfully  plain- 
spoken,  and  called  both  things  and  persons  by  their  right 
names.  These  religionists  were  not  seekers  of  God,  but 
seekers  after  popularity  ;  men  who  twisted  even  devo- 
tion into  a  means  for  self-aggrandizeraent.  They  chose 
places   and  times  which  would   render  their  saying  of 


04  The  King's  Rules  [chap.  vi. 

prayers  conspicuous.  The  synagogues  and  the  corners  of 
the  streets  suited  them  admirably  ;  for  their  aim  was 
"  that  they  may  be  seen  of  men."  They  were  seen.  They 
had  what  they  sought  for.  This  was  their  reward,  and 
the  whole  of  it. 

Lord,  let  me  never  be  so  profane  as  to  pray  to  thee 
with  the  intent  of  getting  praise  for  myself. 

6.  But  thou,  when  thou  prayest,  e>iter  into  thy  closet,  and 
when  thou  hast  shut  thy  door,  pray  to  thy  Father  which  is  in 
secret ;  and  thy  Father  which  seeth  in  secret  shall  reward 
thee  openly. 

Be  alone ;  enter  into  a  little  room  into  which  no  other 
may  intrude  ;  keep  out  every  interloper  by  shutting  the 
door  ;  and  there,  and  then,  with  all  thy  heart  pour  out 
thy  supplication.  "Pray  to  thy .  Father  "  :  prayer  is 
mainly  to  be  addressed  to  God  the  Father ;  and  always 
to  God  as  our  Father.  Pray  to  thy  Father  who  is  there 
present,  to  thy  Father  who  sees  thee,  ?nd  specially  takes 
note  of  that  which  is  evidently  meant  for  him  only,  see- 
ing it  is  done  "  in  secret ",  where  no  eye  can  see  but  his 
own.  If  it  be  indeed  to  God  that  we  pray,  there  can  be 
no  need  for  anyone  else  to  be  present  ;  for  it  would  hin- 
der rather  than  help  devotion  to  have  a  third  person  for 
a  witness  of  the  heart's  private  intercourse  with  the 
Lord. 

As  the  very  soul  of  prayer  lies  in  communion  with 
God,  we  shall  pray  best  when  all  our  attention  is  con- 
fined to  him  ;  and  we  shall  best  reach  our  end  of  being 
accepted  by  him  when  we  have  no  regard  to  the  opinion 
of  anyone  else.  Secret  prayer  is  truly  heard  and  openly 
answered  in  the  Lord's  own  way  and  time.  Our  King 
reigns  "z«  secret":  there  he  sets  up  his  court,  and  there 
will  he  welcome  our  approaches.  We  are  not  where 
God  sees  when  we  court  publicity,  and  pray  to  obtain 
credit  for  our  devotion. 

7,  8.     But  when  ye  pray,  use  not  vain  repetitions,  as  the 


CHAP.  VI.]        CONCERNING    AlmS   AND    PrAYER.  65 

heathen  do:  for  they  think  that  they  shall  be  heard  for  their 
much  speaking.  Be  not  ye  therefore  like  unto  them:  for  your 
Father  knoweth  what  things  ye  have  need  of,  before  ye  ask 
him. 

To  repeat  a  form  of  prayer  a  very  large  number  of 
times  has  always  seemed  to  the  ignorantly  religious  to  be 
a  praiseworthy  thing  ;  but  assuredly  it  is  not  so.  It  is  a 
mere  exercise  of  memory,  and  of  the  organs  of  noise- 
making  :  and  it  is  absurd  to  imagine  that  such  a  parrot 
exercise  can  be  pleasing  to  the  living  God.  The  Ma- 
hometans and  Papists  keep  to  this  heathenish  custom  ; 
but  we  must  not  imitate  them. 

God  does  not  need  us  to  pray  for  his  information, 
for  he  "knoweth  what  things  ye  have  need  of";  nor  to 
repeat  the  prayer  over  and  over  for  his  persuasion,  for 
as  our  Father  he  is  willing  to  bless  us.  Therefore  let 
us  not  be  superstitious  and  dream  that  there  is  virtue  in 
"much  speaking."  In  the  multitude  of  words,  even  in 
prayer,  there  wanteth  not  sin. 

Repetitions  we  may  have,  but  not  "vain  repetitions." 
Counting  beads,  and  reckoning  the  time  occupied  in 
devotion,  are  both  idle  things.  Christians'  prayers  are 
measured  by  weight,  and  not  by  length.  Many  of  the 
most  prevailing  prayers  have  been  as  short  as  they  were 
strong. 

9.  After  this  manner  therefore  pray  ye :  Our  Father 
which  art  in  heaven.  Hallowed  be  thy  name. 

Our  Lord,  having  warned  us  against  certain  vices 
which  had  connected  themselves  with  prayer,  as  to  its 
place  and  spirit,  now  gives  us  a  model  upon  which  to 
fashion  our  prayers.  This  delightful  prayer  is  short, 
devout,  and  full  of  meaning.  Its  first  three  petitions 
are  for  God  and  his  glory.  Our  chief  prayers  to  God 
are  to  be  for  his  glory.  Do  we  thus  begin  with  God  in 
prayer  ?  Does  not  the  daily  bread  often  come  in  before 
the  kingdom  ? 


66  The  King's  Rules  [chap.  vi. 

We  pray  as  children  to  a  Father,  and  we  pray  as 
brothers,  for  we  say,  "Our  Father."  "  Our  Father  "  is 
a  familiar  name,  but  the  words  "which  art  in  heaven  " 
suggest  the  reverence  due  unto  him.  Our  Father  and 
yet  in  heaven  :  in  heaven  and  yet  our  Father.  May  his 
name  be  treated  reverently,  and  may  all  that  is  about 
him — his  Word  and  his  gospel — be  regarded  with  the 
deepest  awe  !  It  is  for  us  so  to  walk  before  the  Lord  in 
all  lowliness,  that  all  shall  see  that  we  reverence  the 
character  of  the  thrice-holy  One.  Then  can  we  truly 
pray,  "Hallowed  be  thy  name ",  when  we  hallow  it  our- 
selves. 

ID.  Thy  kingdom  come.  Thy  will  be  done  in  earth,  as  it 
is  in  heaven. 

Oh,  that  thou  mayest  reign  over  all  hearts  and  lands  ! 
Men  have  thrown  off  their  allegiance  to  our  Father,  God  ; 
and  we  pray  with  all  our  might  that  he  may,  by  his 
almighty  grace,  subdue  them  to  loyal  obedience.  We 
long  for  the  coming  of  King  Jesus  ;  but  meanwhile  we 
cry  to  our  Father,  "Thy  kingdom  come,"  We  desire  for 
the  supreme  will  to  be  done  in  earth,  with  a  cheerful,  con- 
stant, universal  obedience  like  that  of  "heaven."  We 
would  have  the  Lord's  will  carried  out,  not  only  by  the 
great  physical  forces  which  never  fail  to  be  obedient 
to  God,  but  by  lovingly  active  spirits ;  by  men,  once 
rebellious,  but  graciously  renewed.  Oh,  that  all  who  say 
this  prayer  may  display  on  earth  the  holy  alacrity  of 
obedience  which  is  seen  in  the  happy,  hearty,  united, 
and  unquestioning  service  of  perfect  saints  and  angels 
before  the  throne.  Our  heart's  highest  wish  is  for  God's 
honour,  dominion,  and  glory. 

1 1.     Give  us  this  day  our  daily  bread. 

We  pray  for  providential  supplies  for  ourselves  and 
others — "  Give  us."  We  ask  for  our  food  as  a  gift — 
"Give  us."     We   request  no  more    than   bread,  or  food 


CHAP.  VI.]         CONCERNING   AlMS   AND    PraYER.  167 

needful  for  us.  Our  petition  concerns  the  day,  and  asks 
only  for  a  daily  supply  ;  bread  enough  for  this  day.  We 
ask  not  for  bread  which  belongs  to  others,  but  only  for 
that  which  is  honestly  our  own, — "  our  daily  bread."  It  is 
the  prayer  of  a  lowly  and  contented  mind,  of  one  who  is 
so  sanctified  that  he  waits  upon  God  even  about  his  daily 
food,  and  of  one  who  lovingly  links  others  with  himself 
in  his  sympathy  and  prayer. 

Give  me.  Lord,  both  the  bread  of  heaven,  and  of 
earth  :  that  which  feeds  my  soul,  and  sustains  my  body. 
For  all  I  look  to  thee,  my  Father. 

12.     And  forgive  us  our  debts,  as  we  forgive  our  debtors. 

No  prayer  of  mortal  men  could  be  complete  without 
confession  of  sin.  Prayer  which  does  not  seek  for  par- 
don will  fail,  as  the  Pharisee's  prayer  did.  Let  proud 
men  boast  as  they  please,  those  who  are  in  Christ's  king- 
dom will  always  pray,  "Forgive  us  our  debts."  Our  Lord 
knew  that  we  should  always  have  debts  to  own,  and 
therefore  would  always  need  to  cry  "  Forgive  !  "  This 
is  the  prayer  of  men  whom  the  Judge  has  absolved  be- 
cause of  their  faith  in  the  Great  Sacrifice  ;  for  now  to 
their  Father  they  come  for  free  forgiveness,  as  children. 
No  man  may  pass  a  day  without  praying  "Forgive"  ; 
and  in  his  supplication  he  should  not  forget  his  fellow- 
sinners,  but  should  pray  "  Forgive  us."  The  writer  ven- 
tures to  pray,  "  Lord,  forgive  me,  and  my  brother  over 
yonder,  who  says  he  is  perfect." 

This  pardon  we  can  only  obtain  as  we  freely  pass 
over  the  offences  of  others  against  ourselves  :  "as  we 
forgive  our  debtors."  This  is  a  reasonable,  nay,  a  blessed 
requirement,  which  it  is  a  delight  to  fulfil.  It  would  not 
be  safe  for  God  to  forgive  a  man  who  will  not  forgive 
others. 

Lord,  I  most  heartily  forgive  all  who  may  have  done 
me  wrong,  I  am  lenient  with  those  who  are  indebted  to 
me  ;  and  now,  with  a  hopeful  heart,  I  pray  thee  forgive 


68  The  King's  Rules  [chap.  vi. 

me,  as  surely  as  I  now  forgive  all  who  are  in  any  sense 
my  debtors. 

13.  And  lead  us  not  into  temptation,  but  deliver  us  from 
evil :  For  thine  is  the  kingdom,  and  the  power,  and  the  glory, 
for  ever.    Amen. 

In  the  course  of  providence,  the  Lord  tests  our 
graces  and  the  sincerity  of  our  profession  ;  and  for  this 
purpose  he  does  ''^  lead  us  into  temptation."  We  entreat 
him  not  to  try  us  too  severely.  Lord,  let  not  ray  joys 
or  my  sorrows  become  temptations  to  me.  As  I  would 
not  run  into  temptation  of  myself,  I  pray  thee,  do  not 
lead  me  where  I  must  inevitably  meet  it. 

But  if  I  must  be  tried,  Lord,  deliver  me  from  falling 
into  evil,  and  specially  preserve  me  from  that  evil  one, 
who,  above  all,  seeks  my  soul,  to  destroy  it.  Tempta- 
tion or  trial  may  be  for  my  good,  if  I  am  delivered  from 
evil.     Lord,  do  this  for  me,  for  I  cannot  preserve  myself. 

The  prayer  finishes  with  a  doxology.  That  devotion 
which  begins  with  prayer  ends  in  praise.  All  rule,  and 
might,  and  honour,  belong  to  God  ;  and  to  him  let  them 
for  ever  be  ascribed.  His  is  '^  the  kingdom  ",  or  the  right 
to  rule;  "the  power",  or  the  might  to  uphold  his  au- 
thority ;  and  '''the  glory  ",  or  the  honour  that  comes  out 
of  his  government.  Our  whole  heart  delights  that  the 
Lord  is  thus  supreme  and  glorious  ;  and  therefore  we 
say,  ''Amen." 

How  perfect  is  this  model  of  prayer  !  So  fit  for  man 
to  pray,  so  suitable  to  be  laid  before  the  throne  of  the 
Majesty  on  High.  Oh,  that  we  may  have  grace  to  copy 
it  all  our  days  !  Jesus,  our  King,  will  not  refuse  to 
present  a  prayer  which  is  of  his  own  drawing  up,  and  is 
directed  to  the  Father  whom  he  loves  to  glorify. 

14,  15.     For  if  ye  forgive  men  their  trespasses,  your  heav- 
'  enly  Father  will  also  forgive  you:  but  if  ye  forgive  not  men 

their  trespasses,  neither  will  your  Father  forgive  your  tres- 
passes. 


CHAP.  VI.]         CONCERNING    AlMS   AND    PrAYER.  69 

This  enforces  Christian  action  by  limiting  the  power 
of  prayer  according  to  our  obedience  to  the  command  to 
forgive.  If  we  would  be  forgiven,  we  must  forgive  :  if 
we  will  not  forgive,  we  cannot  be  forgiven.  This  yoke 
is  easy  ;  this  burden  is  light.  It  may  be  a  blessing  to 
be  wronged,  since  it  affords  us  an  opportunity  of  judging 
whether  w^e  are  indeed  the  recipients  of  the  pardon  which 
comes  from  the  throne  of  God.  Very  sweet  is  it  to  pass 
by  other  men's  offences  against  ourselves  ;  for  thus  we 
learn  how  sweet  it  is  to  the  Lord  to  pardon  us. 

16.  Moreoz'er  when  ye  fast,  be  not,  as  the  hypocrites,  of  a 
sad  countenance :  for  they  disfigure  their  faces,  that  they  may 
appear  unto  men  to  fast.  Verily  I  say  unto  you,  they  have 
their  reward. 

Having  dealt  with  prayer,  our  King  now  instructs  us 
as  to  fasting.  Fasting  took  a  leading  place  in  devotion 
under  the  Law,  and  it  might  profitably  be  more  practised 
even  now  under  the  Gospel.  The  Puritans  called  it 
"soul-fattening  fasting",  and  so  many  have  found  it. 
We  must,  by  order  of  our  King,  avoid  all  attempt  at 
display  in  connection  with  this  form  of  devotion.  Hyp- 
ocrites went  about  with  faces  unwashed,  and  dolorous, 
that  all  might  say,  "  See  how  rigidly  those  men  are  fast- 
ing. What  good  men  they  must  be  !  "  To  look  misera- 
ble in  order  to  be  thought  holy  is  a  wretched  piece  of 
hypocrisy  ;  and  as  it  makes  fasting  into  a  trick  to  catch 
human  admiration,  it  thereby  destroys  it  as  a  means  of 
grace.  We  cannot  expect  to  get  a  reward  both  from  the 
praise  of  our  fellows  and  the  pleasure  of  God.  We  have 
our  choice  ;  and  if  we  snatch  at  the  minor  reward,  we 
lose  the  major.  May  it  never  be  said  of  us,  "They  have 
their  reward." 

17,  18.  But  thou,  when  thou  fastest,  anoint  thine  head, 
and  wash  thy  face  ;  that  thou  appear  not  unto  men  to  fast, 
but  unto  thy  Father  which  is  in  secret :  and  thy  Father,  which 
seeth  in  secret,  shall  reward  thee  openly.. 


70  ^The  kiNG  GIVES  Commands  [chap.  vi. 

Use  diligence  to  conceal  what  it  would  be  foolish  to 
parade.  Leave  off  no  outward  act  of  personal  cleanli- 
ness or  adornment  ;  "  anoint  thine  head,  and  wash  thy 
face."  If  your  fasting  is  unto  God,  keep  it  for  him. 
Act  in  seasons  of  extraordinary  devotion  as  you  do  at 
other  times,  that  those  with  whom  you  come  in  contact 
may  not  know  what  special  devotion  you  are  practising. 
You  may  fast,  and  that  fasting  may  be  discovered  ;  but 
let  it  be  no  intent  of  yours  that  you  should  ''''appear  unto 
men  to  fast."  Fast  from  vainglory,  ambition,  pride,  and 
self-glorification.  Fast  in  secret  before  the  Seer  of  se- 
crets. Secret  fasting  shall  have  an  open  reward  from 
the  Lord  ;  but  that  which  is  done  out  of  mere  ostenta- 
tion shall  never  be  reckoned  in  the  books  of  the  Lord. 
Thus  our  King  has  taught  us  both  how  to  give  alms, 
how  to  pray,  and  how  to  fast ;  and  he  will  now  proceed 
to  legislate  for  the  concerns  of  daily  life. 


CHAPTER  VI.     19—34. 

[The  King  gives  Commands  as  to  the  Cares  of 
THIS  Life.] 

He  would  not  have  his  servants  seeking  two  objects, 
and  serving  two  masters.  He  calls  them  away  from 
anxieties  about  this  life  to  a  restful  faith  in  God. 

19.  Lay  not  up  for  yourselves  treasures  upon  earth,  where 
moth  and  rust  doth  corrupt,  and  where  thieves  break  through 
and  steal. 

Lay  not  out  your  life  for  gathering  wealth :  this 
would  be  degrading  to  you  as  servants  of  the  heavenly 
kingdom.     If  you  accumulate  either  money  or  raiment, 


CHAP.  VI. i        AS    TO    THE    CaRES    OF    THIS    LiFE.  7I 

your  treasures  will  be  liable  to  "moth  and  rust"  ;  and  of 
both  you  may  be  deprived  by  dishonest  men.  That 
earthly  things  decay,  or  are  taken  from  us,  is  an  excel- 
lent reason  for  not  making  them  the  great  objects  of  our 
pursuit.  Hoard  not  for  thieves,  gather  not  for  corrup- 
tion :  accumulate  for  eternity,  and  send  your  treasures 
into  the  land  whither  you  are  going. .  To  live  for  the 
sake  of  growing  rich  is  a  gilded  death  in  life. 

20.  But  lay  up  for  yourselves  treasures. in  heaven,  where 
neither  moth  nor  rust  doth  corrupt,  and  where  thieves  do  not 
break  through  nor  steal. 

Let  our  desires  and  efforts  go  after  heavenly  things. 
These  are  not  liable  to  any  decay  within  themselves,  nor 
can  they  be  taken  from  us  by  force  or  fraud.  Does  not 
wisdom  bid  us  seek  such  sure  possessions  ?  Out  of  our 
earthly  possessions  that  which  is  used  for  God  is  laid  up 
in  heaven.  What  is  given  to  the  poor  and  to  the  Lord's 
cause  is  deposited  in  the  Bank  of  Eternity.  To  heaven 
we  are  going  ;  let  us  send  our  treasures  before  us.  There 
they  will  be  safe  from  decay,  and  robbery  :  but  in  no 
other  place  may  we  reckon  them  to  be  secure. 

Lord,  let  me  be  rich  towards  thee.  I  had  better 
send  on  to  my  treasury  in  heaven  more  of  my  substance 
than  I  have  already  sent.  I  will  at  once  remember  the 
Church  and  its  Missions,  orphans,  aged  saints,  and  poor 
brethren  :  these  are  thy  treasury-boxes,  and  I  will  bank 
my  money  there. 

21.  For  where  your  treasure  is,  there  will  your  heart  be 
also. 

This  is  a  grand  moral  motive  for  keeping  our  desires 
above  grovelling  objects.  The  heart  must  and  will  go 
in  the  direction  of  that  which  we  count  precious.  The 
whole  man  will  be  transformed  into  the  likeness  of  that 
for  which  he  lives.  Where  we  place  our  treasures  our 
thoughts  will  naturally  fly.     It  will  be  wise  to  let  all- that 


72  The  King  gives  Commands  [chap.  vi. 

we  have  act  as  magnets  to  draw  us  in  the  right  direction. 
If  our  very  best  things  are  in  heaven,  our  very  best 
thoughts  will  fly  in  the  same  direction  :  but  if  our  choic- 
est possessions  are  of  the  earth,  our  heart  will  be  earth- 
bound. 

22,  23.  The  light  of  the  body  is  the  eye :  if  therefore  thine 
eye  be  single,  thy  whole  body  shall  be  full,  of  light.  But  if 
thine  eye  be  evil,  thy  whole  body  shall  be  full  of  darkness.  If 
therefore  the  light  that  is  in  thee  be  darkness,  how  great  is 
that  darkness  I 

The  motive  is  the  eye  of  the  soul,  and  if  it  be  clear, 
the  whole  character  will  be  right ;  but  if  it  be  polluted, 
our  whole  being  will  become  defiled.  The  eye  of  the 
understanding  may  also  be  here  understood  :  if  a  man 
does  not  see  things  in  a  right  light,  he  may  live  in  sin 
and  yet  fancy  that  he  is  doing  his  duty.  A  man  should 
live  up  to  his  light ;  but  if  that  light  is  itself  darkness, 
what  a  mistake  his  whole  course  will  be  !  If  our  relig- 
ion leads  us  to  sin,  it  is  worse  than  irreligion.  If  our 
faith  is  presumption,  our  zeal  selfishness,  our  prayer  for- 
mality, our  hope  a  delusion,  our  experience  infatuation, 
the  darkness  is  so  great  that  even  our  Lord  holds  up  his 
hands  in  astonishment  and  says — "  How  great  is  that 
darkness  !  " 

Oh,  for  a  single  eye  to  God's  glory,  a  sincere  conse- 
cration unto  the  Lord  !  This  alone  can  fill  my  soul  with 
light. 

24.  No  Plan  can  serve  two  masters :  for  either  he  will 
hate  the  one,  and  love  the  other  ;  or  else  he  will  hold  to  the 
one,  and  despise  the  other.  Ye  cannot  serve  God  and  mam- 
mon. 

Here  our  King  forbids  division  of  aim  in  life.  We 
cannot  have  two  master  passions  :  if  we  could,  it  would 
be  impossible  to  serve  both  ;  their  interests  would  soon 
come  into  conflict,  and  we  should  be  forced  to  choose 


CHAP.  VI.]         AS    TO    THE    CaRES    OF    THIS    LiFE.  73 

between  them.  God  and  the  world  will  never  agree, 
and  however  much  we  may  attempt  it,  we  shall  never  be 
able  to  serve  both.  Our  danger  is  that  in  trying  to  gain 
money,  or  in  the  pursuit  of  any  other  object,  we  should 
put  it  out  of  its  place,  and  allow  it  to  get  the  mastery  of 
our  mind.  Gain  and  godliness  cannot  both  be  masters 
of  our  souls  :  we  can  serve  two,  but  not  ''''two  masters." 
You  can  live  for  this  world,  or  live  for  the  next ;  but  to 
live  equally  for  both  is  impossible.  Where  God  reigns, 
the  lust  of  gain  must  go. 

Oh,  to  be  so  decided,  that  we  may  pursue  one  thing 
only  !  We  would  hate  evil  and  love  God,  despise  false- 
hood and  hold  to  truth  !  AVe  need  to  know  how  we  are 
affected  both  to  righteousness  and  sin  ;  and  when  this  is 
ascertained  to  our  comfort,  we  must  stand  to  the  right 
with  uncompromising  firmness.  Mammon  is  the  direct 
opposite  of  God  as  much  to-day  as  in  past  ages,  and  we 
must  loathe  its  greed,  its  selfishness,  its  oppression,  its 
pride  ;  or  we  do  not  love  God. 

25.  Therefore  I  say  unto  you.  Take  no  thought  for  your 
life,  what  ye  shall  eat,  or  what  ,ye  shall  drink  ;  nor  yet  for 
your  body,  what  ye  shall  put  on.  Is  not  the  life  more  than 
meat,  and  the  body  than  raiment  ? 

"  Therefore,"  in  order  that  our  one  Master  rnay  be 
served,  we  must  cease  from  serving  self,  and  from  the 
carking  care  which  self-seeking  involves.  Read  the  pas- 
sage, "  Be  not  anxious  for  your  life."  Thought  we  may 
take  ;  but  anxious,  carking  care  we  njust  not  know.  Our 
most  pressing  bodily  wants  are  not  to  engross  our  minds. 
Our  life  is  more  important  than  the  food  we  eat,  or  the 
clothes  we  wear.  God  who  gives  us  life  will  give  us 
bread  and  raiment.  We  should  much  more  care  how  we 
live  than  how  we  eat :  the  spiritual  should  go  before  the 
bodily,  the  eternal  before  the  temporal.  What  we  wear 
is  of  very  small  importance  compared  with  what  we  are. 
Therefore  let  us  give  our  chief  care   to  that  which  is 


74  The  King  gives  Commands         [chap.  vi. 

chief,  yea,  our   sole    thought    to    the  one    all-absorbing 
object  of  all  true  life,  the  glory  of  God. 

26.  Behold  the  fowls  of  the  air :  for  they  sow  not,  neither 
do  they  reap,  nor  gather  into  barns  ;  yet  your  heavenly  Father 
feedeth  them.     Are  ye  not  much  better  than  they? 

The  birds  are  fed  by  God  ;  will  he  not  feed  us  ? 
They  are  free  from  the  fret  which  comes  of  hoard- 
ing and  trading  ;  why  should  not  we  be  ?  If  God  feeds 
the  fowls  of  the  air  without  sowing,  or  reaping,  or  stor- 
ing, surely  he  will  supply  us  when  we  trustfully  use  these 
means.  For  us  to  rely  upon  these  means  and  forget  our 
God  would  be  folly  indeed.  Our  King  would  have  his 
subjects  give  their  hearts  to  his  love  and  service,  and 
not  worry  themselves  with  grovelling  anxieties.  It  is 
well  for  us  that  we  have  these  daily  wants,  because  they 
lead  us  to  our  heavenly  Father  ;  but  if  we  grow  anxious, 
they  are  turned  from  their  design  and  made  into  barriers 
to  shut  us  out  from  the  Lord.  Oh,  that  we  would  be  as 
good  as  the  birds  in  trustfulness,  since  in  dignity  of 
nature  we  are  so  "  much  better  than  they  "\ 

27.  Which  of  you  by  taking  thought  can  add  one  cubit  unto 
his  stature  ? 

It  is  a  small  matter  whether  we  are  tall  or  short  ; 
and  yet  all  the  worry  in  the  world  could  not  make  us  an 
inch  taller.  Why,  then,  do  we  give  way  to  care  about 
things  which  we  cannot  alter  ?  If  fretting  were  of  any 
use  it  would  have  some  excuse  ;  but  as  it  does  no  good, 
let  us  cease  from  it. 

28.  29.  And  why  take  ye  thought  for  raiment  ?  Consider 
the  lilies  of  the  field,  how  they  grow  ;  they  toil  not,  neither  do 
they  spin :  and  yet  I  say  unto  you.  That  even  Solomon  in  all 
his  glory  was  not  arrayed  like  one  of  these. 

Clothes  must  not  be  made  much  of ;  for  in  our  finest 
array,  flowers  far  excel  us.     We  must  not  be  anxious 


CHAf.  VI.]         AS    TO    THE    CaRES    OF    THIS    LiFE.  75 

about  how  we  shall  be  clad  ;  for  the  field  lilies,  not  under 
the  gardener's  care,  are  as  glorious  as  the  most  pompous 
of  monarchs  ;  and  yet  they  enjoy  life  free  from  labour 
and  thought.  Lovely  lilies,  how  ye  rebuke  our  fooHsh 
nervousness  !  The  array  of  lilies  comes  without  fret  : 
why  do  we  kill  ourselves  with  care  about  that  which  God 
gives  to  plants  which  cannot  care  ? 

My  Lord,  I  would  grow  to  thy  praise  as  the  lily  doth, 
and  be  content  to  be  what  thou  dost  make  me,  and  wear 
what  thou  dost  give  me. 

30.  Wherefore,  if  God  so  clothe  the  grass  of  the  field, 
which  to  day  is,  and  to  morrow  is  cast  into  the  oven,  shall  he 
not  much  more  clothe  you,  O  ye  of  little  faith  ? 

It  is  not  merely  that  lilies  grow,  but  that  God  himself 
clothes  them  with  surpassing  beauty.  These  lilies,  when 
growing,  appear  only  as  the  grass,  commonplace  enough  ; 
but  Solomon  could  not  excel  them  when  God  has  put  them 
in  their  full  array  of  cloth  of  gold.  Will  he  not  be  sure 
to  take  care  of  us,  who  are  precious  in  his  sight  ?  Why 
should  we  be  so  little  trustful  as  to  have  a  doubt  upon  that 
point  ?  If  that  which  is  so  very  short-lived  is  yet  so  be- 
decked of  the  Lord,  depend  upon  it,  he  will  guard  im- 
mortal minds,  and  even  the  mortal  bodies  with  which 
they  are  associated. 

"  Little  faith "  is  not  a  little  fault ;  for  it  greatly 
wrongs  the  Lord,  and  sadly  grieves  the  fretful  mind. 
To  think  the  Lord  who  clothes  lilies  will  leave  his  own 
children  naked  is  shameful.  O  little  faith,  learn  better 
manners  ! 

31.  Therefore  take  no  thought,  saying.  What  shall  we 
eat  f  or.  What  shall  we  drink  ?  or.  Wherewithal  shall  we  be 
clothed? 

"  Be  not  anxious  "  is  the  right  interpretation.  Think, 
that  you  may  not  have  to  be  anxious.  Do  not  for  ever 
be  following  the  world's  Trinity  of  cares.     The  questions 


76  The  King  gives  Commands         [chap.  vi. 

in  this  verse  are  taken  out  of  the  worldlings'  catechism 
of  distrust.  The  children  of  God  may  quietly  work  on 
from  day  to  day,  and  cast  all  foreboding  cares  from 
them. 

32.  (For  after  all  these  things  do  the  Gentiles  seek  .■)  for 
your  heavenly  Father  knoweth  that  ye  have  need  of  all  these 
things. 

We  are  to  excel  those  who  are  aliens  and  foreigners  : 
things  which  "  Gentiles  seek "  are  not  good  enough  for 
the  Israel  of  God.  The  men  of  the  world  seek  after 
earthly  things,  and  have  no  mind  for  anything  beyond  : 
we  have  a  heavenly  Father,  and  therefore  we  have  higher 
aims  and  aspirations.  Moreover,  as  our  Father  knows 
all  about  our  necessities,  we  need  not  be  anxious  ;  for 
he  is  quite  sure  to  supply  all  our  needs.  Let  the  Gentiles 
hunt  after  their  many  carnal  objects  ;  but  let  the  chil- 
dren of  the  Lord  leave  their  temporal  wants  with  the 
Lord  of  infinite  grace,  and  then  let  them  follow  after 
the  one  thing  needful. 

Lord,  enable  me  to  be  a  non-anxious  one.  May  I  be 
so  eager  after  heavenly  things,  that  I  altogether  leave  my 
earthly  cares  with  thee  ! 

33.  But  seek  ye  first  the  kingdom  of  God,  and  his  right- 
eousness ;  and  all  these  things  shall  be  added  unto  you. 

Seek  God  first,  and  the  rest  will  follow  in  due  course. 
As  for  "  all  these  things ",  you  will  not  need  to  seek 
them  ;  they  will  be  thrown  in  as  a  matter  of  course. 
God  who  gives  you  heaven  will  not  deny  you  your 
bread  on  the  road  thither.  The  kingdoin  of  God,  and  the 
righteousness  suitable  to  that  kingdom — seek  these  first  and 
foremost,  and  then  all  that  you  can  possibly  need  shall  be 
your  portion.  To  promote  the  reign  of  Christ,  and  to 
practise  righteousness,  are  but  one  object  ;  and  may  that 
be  the  one  aim  of  our  lives  !  Let  us  spend  life  on  the 
one  thing,  and  it  will  be  well  spent  :  as  for  the  twenty 


CHAP.  VI.]       AS  TO  THE  Cares  of  this  Life.  77 

secondary  objects,  they  also  will   be  ours  if  we  pursue 
the  one  thing  only. 

34.  Take  therefore  no  thought  for  the  morrow  :  for  the 
morrow  shall  take  thought  for  the  things  of  itself.  Sufficient 
unto  the  day  is  the  evil  thereof. 

Understand  the  former  verses  as  the  argument  to 
this  "  therefore."  Anxiety  cannot  help  you  (verse  27)  ; 
it  is  quite  useless,  it  would  degrade  you  to  the  level  of 
the  heathen  (verse  32)  ;  and  there  is  no  need  for  it 
(verse  33) — therefore  do  not  forestall  sorrow  by  being 
anxious  as  to  the  future.  Our  business  is  with  to-day  : 
■we  are  only  to  ask  bread  day  by  day,  and  that  only  in 
sufficient  abundance  for  the  day's  consumption.  To 
import  the  possible  sorrows  of  to-morrow  into  the 
thoughts  of  to-day  is  a  superfluity  of  unbelief.  When 
the  morrow  brings  sorrow,  it  will  bring  strength  for  that 
sorrow.  To-day  will  require  all  the  vigour  we  have  to 
deal  with  its  immediate  evils  ;  there  can  be  no  need  to 
import  cares  from  the  future.  To  load  to-day  with 
trials  not  yet  arrived,  would  be  to  overload  it.  Anxiety 
is  evil,  but  anxiety  about  things  which  have  not  yet 
happened  is  altogether  without  excuse. 

"  Cast  foreboding  cares  away, 
God  provideth  for  to-day." 

O  my  heart,  what  rest  there  is  for  thee  if  thou  wilt 
give  thyself  up  to  thy  Lord,  and  leave  all  thine  own  con- 
cerns with  him  !  Mind  thou  thy  Lord's  business,  and 
he  will  see  to  thy  business. 


78         The  King  continues  to  regulate    [chap.  vh. 


CHAPTER  VII.     1—12. 

[The  King  continues  to  regulate  the  Behaviour 
OF  HIS  Subjects.] 

He  deals  with  matters  in  which  we  come  into  contact 
with  our  fellow-men,  as  he  had  aforetime  set  in  order  our 
personal  devotion  towards  God,  and  our  private  business 
for  ourselves. 

I,  2.  Judge  not,  that  ye  be  not  judged.  For  with  what 
judg7nent  ye  judge,  ye  shall  be  judged :  and  with  what  measure 
ye  mete,  it  shall  be  measured  to  you  again. 

Use  your  judgment,  of  course  :  the  verse  implies 
that  you  wSm  jicdge  in  a  right  sense.  But  do  not  indulge 
the  criticizing  faculty  upon  others  in  a  censorious  man- 
ner, or  as  if  you  were  set  in  authority,  and  had  a  right  to 
dispense  judgment  among  your  fellows.  If  you  impute 
motives,  and  pretend  to  read  hearts,  others  will  do  the 
same  towards  you.  A  hard  and  censorious  behaviour 
is  sure  to  provoke  reprisals.  Those  around  you  will 
pick  up  the  peck  measure  you  have  been  using,  and 
measure  your  corn  with  it.  You  do  not  object  to  men 
forming  a  fair  opinion  of  your  character,  neither  are  you 
forbidden  to  do  the  same  towards  them  ;  but  as  you 
would  object  to  their  sitting  in  judgment  upon  you,  do 
not  sit  in  judgment  upon  them.  This  is  not  the  day  of 
judgment,  neither  are  we  his  Majesty's  judges,  and 
therefore  we  may  not  anticipate  the  time  appointed  for 
the  final  assize,  nor  usurp  the  prerogatives  of  the  Judge 
of  all  the  earth. 

Surely,  if  I  know  myself  aright,  I  need  not  send  my 
judgment  upon  circuit  to  try  other  men  ;  for  I  can  give 
it  full  occupation  in  my  own  Court  of  Conscience  to  try 
the  traitors  within  my  own  bosom. 


CHAP.  VII.]       THE  Behaviour  of  his  Subjects.  79 

3 — 5-  ^«<3f  why  beholdest  thou  the  rnote  that  is  in  thy 
brother's  eye,  but  considerest  not  the  beam  that  is  in  thine  own 
eye  ?  Or  how  wilt  thou  say  to  thy  brother.  Let  me  pull  otit 
the  m.ote  out  of  thine  eye  ;  and,  behold,  a  beam  is  in  thine  own 
eyef  Thou  hypocrite,  first  cast  out  the  beam  out  of  thine  own 
eye ;  and  then  shall  thou  see  clearly  to  cast  out  the  mote  out 
of  thy  brother  s  eye. 

The  judging  faculty  is  best  employed  at  home.  Our 
tendency  is  to  spy  out  splinters  in  other  men's  eyes,  and 
not  to  see  the  beam  in  our  own.  Instead  of  beholding, 
with  gratified  gaze,  the  small  fault  of  another,  we  should 
act  reasonably  if  we  penitently  considered  the.  greater  fault 
of  ourselves.  It  is  the  beam  in  our  own  eye  which  blinds 
us  to  our  own  wrong-doing  ;  but  such  blindness  does  not 
suffice  to  excuse  us,  since  it  evidently  does  not  shut  our 
eyes  to  the  little  error  of  our  brother.  Officiousness 
pretends  to  play  the  oculist ;  but  in  very  truth  it  plays 
the  fool.  Fancy  a  man  with  a  beam  in  his  eye  pretend- 
ing to  deal  with  so  tender  a  part  as  the  eye  of  another, 
and  attempting  to  remove  so  tiny  a  thing  as  a  mote  or 
splinter  !  Is  he  not  a  hypocrite  to  pretend  to  be  so  con- 
cerned about  other  men's  eyes,  and  yet  he  never  attends 
to  his  own  ?  Jesus  is  gentle,  but  he  calls  that  man  a 
''^hypocrite  "  who  fusses  about  small  things  in  others,  and 
pays  no  attention  to  great  matters  at  home  in  his  own 
person.  Our  reformations  must  begin  with  ourselves,  or 
they  are  not  true,  and  do  not  spring  from  a  right  motive. 
Sin  we  may  rebuke,  but  not  if  we  indulge  it.  We  may 
protest  against  evil,  but  not  if  we  wilfully  practise  it. 
The  Pharisees  were  great  at  censuring,  but  slow  at 
amending.  Our  Lord  will  not  have  his  kingdom  made 
up  of  hypocritical  theorists,  he  calls  for  practical  obedi- 
ence to  the  rules  of  holiness. 

After  we  are  ourselves  sanctified,  we  are  bound  to  be 
eyes  to  the  blind,  and  correctors  of  unholy  living  ; 
but  not  till  then.  Till  we  have  personal  piety,  our 
preaching   of  godliness  is  sheer  hypocrisy.     May  none 


8o         The  King  continues  to  regulate    [chap.  vh. 

of   us   provoke   the    Lord   to    say   to    us,  "  Thou   hypo- 
crite "  I 

6.  Gzve  not  that  ivhich  is  holy  unto  the  dogs,  neither  cast 
ye  your  pearls  before  swine,  lest  they  trample  them  under  their 
feet,  and  turtt  again  and  rend  you. 

When  men  are  evidently  unable  to  perceive  the 
purity  of  a  great  truth,  do  not  set  it  before  them.  They 
are  like  mere  dogs,  and  if  you  set  holy  things  before  them 
they  will  be  provoked  to  "  turn  again  and  rend  you  ":  holy 
things  are  not  for  the  profane.  "Without  are  dogs": 
they  must  not  be  allowed  to  enter  the  holy  place.  When 
you  are  in  the  midst  of  the  vicious,  who  are  like  "  swine," 
do  not  bring  forth  the  precious  mysteries  of  the  faith, 
for  they  will  despise  them,  and  "  trample  them  under  their 
feet"  in  the  mire.  You  are  not  needlessly  to  provoke 
attack  upon  yourself,  or  upon  the  higher  truths  of  the 
gospel.  You  are  not  to  judge,  but  you  are  not  to  act 
without  judgment.  Count  not  men  to  be  dogs  or  swine  ; 
but  when  they  avow  themselves  to  be  such,  or  by  their 
conduct  act  as  if  they  were  such,  do  not  put  occasions  in 
their  way  for  displaying  their  evil  character.  Saints  are 
not  to  be  simpletons  ;  they  are  not  to  be  judges,  but, 
also,  they  are  not  to  be  fools. 

Great  King,  how  much  wisdom  thy  precepts  require  ! 
I  need  thee,  not  only  to  open  my  mouth,  but  also  at 
times  to  keep  it  shut. 

7,  8.  Ask,  and  it  shall  be  given  you  ;  seek,  and  ye  shall 
find ;  knock,  and  it  shall  be  opened  unto  you :  for  every  one 
that  asketh  receiveth  ;  and  he  that  seeketh  findeth  ;  and  to 
him  that  knocketh  it  shall  be  opened. 

To  men  you  may  not  always  speak  of  heavenly  things, 
but  to  God  you  may. 

^''Ask,  seek,  knock  "  ;  let  your  prayer  be  adapted  to 
the  case  ;  let  it  increase  in  intensity  ;  let  it  advance  in 
the  largeness  of  its  object.     To  receive  a  gift  is  simple, 


CHAP,  vii.]      THE  Behaviour  of  his  Subjects.  8i 

to  find  a  treasure  is  more  enriching,  to  enter  into  a 
palace  is  best  of  all.  Each  form  of  prayer  is  prescribed, 
accepted,  and  rewarded  in  a  manner  suitable  to  its 
character.  The  promise  is  universal  to  all  who  obey  the 
precept.  The  commands  are  in  opposition  to  the  methods 
of  carking  care  which  have  been  denounced  in  the 
former  chapter  ;  and  they  are  encouragements  to  the 
precepts  of  giving  and  non-resistance  set  forth  previously, 
since  he  that  can  have  of  God  for  the  asking  may  well 
give  to  men  who  ask,  and  even  yield  to  those  who  un- 
justly demand.  With  such  boundless  stores  at  command, 
we  should  not  be  either  niggardly  or  litigious.  Lord,  help 
me  to  have  done  with  fretting,  and  to  abound  in  asking, 
seeking,  knocking  ;  so  shall  I  soon  overflow  with  thanks- 
giving. 

9,  lo.  Or  what  man  is  there  of  you,  whom  if  his  son  ask 
bread,  will  he  give  him  a  stone?  Or  if  he  ask  a  fish,  will  he 
give  him  a  serpent  ? 

In  temporal  things  we  make  blunders,  and  ask  for 
that  as  bread  which  we  think  to  be  so,  when  in  truth  it  is  a 
stone.  We  mistake  a  serpent  for  an  eel,  and  beg  for  it 
as  for  a  fish.  Our  heavenly  Father  will  correct  our 
prayer,  and  give  us,  not  what  we  ignoiantly  seek,  but  what 
we  really  need.  The  promise  to  give  what  we  ask  is  here 
explained,  and  set  in  its  true  light.  This  is  a  gracious 
correction  of  the  folly  which  would  read  the  Lord's  words 
in  the  most  literal  sense,  and  make  us  dream  that  every 
whim  of  ours  had  only  to  put  on  the  dress  of  prayer  in 
order  to  its  realization.  Our  prayers  go  to  heaven  in  a 
Revised  Version.  It  would  be  a  terrible  thing  if  God 
always  gave  us  all  we  asked  for.  Our  heavenly  Father 
himself  "  knows  how  to  give  "  far  better  than  we  know  how 
to  ask. 

II.  If  ye  then,  being  evil,  know  how  to  give  good  gifts 
unto  your  children,  how  much  more  shall  your  Father  which  is 
in  heaven  give  good  things  to  the^n  that  ask  him  ? 


82        The  King  regulates  his  Subjects,    [chap.  vu. 

We,  although  ourselves  evil,  correct  our  children's 
blunders  in  their  requests  to  us,  and  much  more  will  our 
all-wise,  and  good,  heavenly  Father  amend  in  his  bestow- 
als the  errors  of  our  beseechings.  He  will  give  the  good 
which  we  did  not  ask,  and  withhold  the  ill  which  we  so 
unwisely  requested.  We  know  our  children  and  know 
for  our  children  ;  and  yet  we  are  poor,  evil  creatures  : 
shall  not  the  perfectly  good  Father,  who  knows  all 
things,  arrange  his  gifts  most  graciously  ?  Yes,  we  are 
sure  he  will.  "How  much  more"\  says  our  Lord,  and  he 
does  not  say  how  much  more,  but  leaves  that  to  our 
meditations.  We  know  not  what  we  should  pray  for  as 
we  ought,  but  he  knows  how  to  give  as  becometh  his 
perfection;  and  he  will  do  so.  He  will  give  "good 
things ",  and  especially  his  Holy  Spirit,  who  is  all  good 
things  in  one.  Lord,  I  would  think  more  of  Thee  than 
of  my  own  prayer  ;  more  of  thy  Son  than  of  my  own 
faith  ;  and  more  of  thy  Holy  Spirit  than  of  all  good 
gifts  beside. 

12.  Therefore  all  things  whatsoever  ye  would  that  men 
should  do  to  you,  do  ye  even  so  to  them  :  for  this  is  the  law 
and  the  prophets. 

Everything  that  has  gone  before  leads  up 'to  this,  and 
argues  for  it,  and  so  he  says  "therefore."  It  will  be  in- 
structive to  look  back,  and  think  this  out.  Let  my  reader 
set  about  it. 

In  this  place  our  King  gives  us  his  Golden  Rule. 
Put  yourself  in  another's  place,  and  then  act  to  him  as 
you  would  wish  him  to  act  towards  you  under  the  same 
circumstances.  This  is  a  right  royal  rule,  a  precept  al- 
ways at  hand,  always  applicable,  always  right.  Here 
you  may  be  a  judge,  and  yet  not  be  judging  others,  but 
judging  for  others.  This  is  the  sum  of  the  Decalogue, 
the  Pentateuch,  and  the  whole  sacred  Word.  Oh,  that 
all  men  acted  on  it,  and  then  there  would  be  no  slavery, 
no  war,  no  swearing,  no  striking,  no  lying,  no  robbing  ; 


CHAP.  VII.]       The  King  teaches  his  Servants.         83 

but  all  would  be  justice  and  love  !  What  a  kingdom  is 
this  which  has  such  a  law  !  This  is  The  Code  Christian. 
This  is  the  condensation  of  all  that  is  right  and  generous. 
We  adore  the  King  out  of  whose  mouth  and  heart  such 
a  law  could  flow.  This  one  rule  is  a  proof  of  the  divin- 
ity of  our  holy  religion.  The  universal  practice  of  it  by 
all  who  call  themselves  Christians  would  carry  conviction 
to  Jew,  Turk,  and  infidel,  with  greater  speed  and  cer- 
tainty than  all  the  apologies  and  arguments  which  the 
wit  or  piety  of  men  could  produce. 

Lord,  teach  it  to  me  !     Write  it  on  the  fleshy  tablets 
of  my  renewed  heart !     Write  it  out  in  full  in  my  life  ! 


CHAPTER  VII.     13—23. 

[The  King  teaches  his    Servants  to  Discern  and 
TO  Distinguish.] 

13,  14.  Enter  ye  in  at  the  strait  gate :  for  wide  is  the 
gate,  and  broad  is  the  way,  that  leadeth  to  destruction,  and 
many  there  be  which  go  in  thereat :  because  strait  is  the  gate, 
and  narrow  is  the  way,  which  leadeth  unto  life,  and  few  there 
be  that  find  it. 

Be  up  and  on  your  journey.  Enter  in  at  the  gate  at 
the  head  of  the  way,  and  do  not  stand  hesitating.  If  it 
be  the  right  road,  you  will  find  the  entrance  somewhat 
difficult,  and  exceedingly  narrow ;  for  it  demands  self- 
denial,  and  calls  for  strictness  of  obedience,  and  watch- 
fulness of  spirit.  'Hewert'htltss,  "  enter  ye  in  at  the  strait 
gate."  Whatever  its  drawbacks  of  fewness  of  pilgrims, 
or  straitness  of  entrance,  yet  choose  it,  and  use  it.  True, 
there  is  another  road,  broad  and  much  frequented  ;  but  // 
leadeth  to  destruction.     Men  go  to  ruin  along  the  turnpike- 


84  The  King  teaches  his  Servants       [chap.  vii. 

road,  but  the  way  to  heaven  is  a  bridle-path.  There  may- 
come  other  days,  when  the  many  will  crowd  the  narrow 
way  ;  but,  at  this  time,  to  be  popu^lar  one  must  be  broad 
— broad  in  doctrine,  in  morals,  and  in  spirituals.  But 
those  on  the  strait  road  shall  go  straight  to  glory,  and 
those  on  the  broad  road  are  all  abroad.  All  is  well  that 
ends  well  :  we  can  afford  to  be  straitened  in  the  right 
way  rather  than  enlarged  in  the  wrong  way  ;  because  the 
first  endeth  in  endless  life,  and  the  second  hastens  down 
to  everlasting  death. 

Lord,  deliver  me  from  the  temptation  to  be  "broad" 
and  keep  me  in  the  narrow  way  though  few  find  it ! 

1 5 .  Beware  of  false  prophets,  which  come  to  yoii  in  sheep's 
clothing,  but  inwardly  they  are  ravening  wolves. 

We  have  need  of  our  judgments,  and  we  must  try  the 
spirits  of  those  who  profess  to  be  sent  of  God.  There 
are  men  of  great  gifts  who  are  ''^  false  prophets."  The.«e 
affect  the  look,  language,  and  spirit  of  God's  people, 
while  really  they  long  to  devour  souls,  even  as  wolves 
thirst  for  the  blood  of  sheep.  "  Sheep's  clothing"  is  all 
very  fine,  but  we  must  look  beneath  it  and  spy  out  the 
wolves.  A  man  is  what  he  is  inwardly.  We  had  need 
beware.  This  precept  is  timely  at  this  hour.  We  must 
be  careful  not  only  about  our  way,  but  about  our  leaders. 
They  come  to  us  ;  they  come  as  prophets  ;  they  come 
with  every  outward  commendation  ;  but  they  are  very 
Balaams,  and  will  surely  curse  those  they  pretend  to  bless. 

16.  Ye  shall  know  them  by  their  fruits.  Do  men  gather 
grapes  of  thorns,  or  figs  of  thistles? 

Their  teaching,  their  living,  and  their  effect  upon 
our  minds  will  be  a  sure  test  to  us.  Every  doctrine  and 
doctrinaire  may  thus  be  tried.  If  we  gather  grapes  of 
them,  they  are  not  thorns :  if  they  produce  nothing  but 
thistle-down,  they  are  not  fig-trees.  Some  object  to  this 
practical  method  of  test ;  but  wise  Christians  will  carry 


CHAP.  VII.]        TO  Discern  and  to  Distinguish.        85 

it  with  them  as  the  ultimate  touchstone.  What  is  the 
effect  of  modern  theology  upon  the  spirituality,  the 
prayerfulness,  the  holiness  of  the  people  ?  Has  it  any 
good  effect  ? 

17,  18.  Even  so  every  good  tree  bring  eth  forth  good  fruit; 
but  a  corrupt  tree  bringeth  forth  evil  fruit.  A  good  tree  can- 
not bring  forth  evil  fruit,  neither  can  a  corrupt  tree  bring 
forth  good  fruit. 

Every  man  produces  according  to  his  nature  ;  he 
cannot  do  otherwise.  Good  tree,  good  fruit  ^  corrupt  tree, 
evil  fruit.  There  is  no  possibility  of  the  effect  being 
higher  and  better  than  the  cause.  The  truly  good  does 
not  bring  forth  evil ;  it  would  be  contrary  to  its  nature. 
The  radically  bad  never  rises  to  produce  good,  though  it 
may  seem  to  do  so.  Therefore  the  one  and  the  other 
may  be  known  by  the  special  fruit  of  each.  Our  King  is 
a  great  teacher  of  prudence.  We  are  not  to  judge  ;  but 
we  are  to  know,  and  the  rule  for  this  knowledge  is  as 
simple  as  it  is  safe.  Such  knowledge  of  men  may  save 
us  from  great  mischief  which  would  come  to  us  through 
associating  with  bad  and  deceitful  persons. 

19.  Every  tree  that  bringeth  not  forth  good  fruit  is  hewn 
down,  and  cast  into  the  fire. 

Here  is  the  end  to  which  evil  things  are  tending.  The 
axe  and  the  fire  await  the  ungodly,  however  fine  they 
may  look  with  the  leafage  of  profession.  Only  let  time 
enough  be  given,  and  every  man  on  earth  who  bears  no 
good  fruit  will  meet  his  doom.  It  is  not  merely  the 
wicked,  the  bearer  of  poison  berries,  that  will  be  cut 
down  ;  but  the  neutral,  the  man  who  bears  no  fruit  of 
positive  virtue  must  also  be  cast  into  the  fire. 

20.  Wherefore  by  their  fruits  ye  shall  know  them. 

It  is  not  ours  to  hew  or  to  burn  ;  but  it  is  ours  to 
know.     This  knowledge  is  to  save  us  from  coming  under 


86        The  King  teaches  his  Servants.       [chap.  vti. 

the  shadow  or  influence  of  false  teachers.  Who  wants 
to  build  his  nest  upon  a  tree  which  is  soon  to  be  cut 
down  ?  Who  would  choose  a  barren  tree  for  the  centre 
of  his  orchard  ? 

Lord,  let  me  remember  that  I  am  to  judge  myself  by 
this  rule.     Make  me  a  true  fruit-bearing  tree. 

21.  Not  every  one  that  saith  unto  me.  Lord,  Lord,  shall 
enter  into  the  kingdom  of  heaven  ;  but  he  that  doeth  the  will 
of  my  Father  which  is  in  heaven. 

No  verbal  homage  will  suffice  :  "  Not  every  one  that 
saith."  We  may  believe  in  our  Lord's  Deity,  and  we  may 
take  great  pains  to  affirm  it  over  and  over  again  with 
our 'Lord,  Lord"  ;  but  unless  we  carry  out  the  com- 
mands of  the  Father,  we  pay  no  true  homage  to  the  Son. 
We  may  own  our  obligations  to  Jesus,  and  so  call  him 
"Lord,  Lord";  but  if  we  never  practically  carry  out 
those  obligations,  what  is  the  value  of  our  admissions  ? 
Our'  King  receives  not  into  his  kingdom  those  whose 
religion  lies  in  words  and  ceremonies ;  but  only  those 
whose  lives  display  the  obedience  of  true  discipleship. 

22,  23.  Many  will  say  to  me  in  that  day.  Lord,  Lord,  have 
we  not  prophesied  in  thy  name  f  and  in  thy  name  have  cast  out 
devils?  and  in  thy  name  done  many  wonderful  works  ?  And 
then  will  I  prof  ess  unto  them,,  I  never  knew  you :  depart  from 
me,  ye  that  work  iniquity. 

An  orthodox  creed  will  not  save  if  it  stands  alone, 
neither  will  it  be  sure  to  do  so  if  accompanied  by  official 
position  and  service.  These  people  Said,  "Lord,  Lord"; 
and,  in  addition,  pleaded  their  prophesying  or  preaching 
in  his  name.  All  the  preaching  in  the  world  will  not 
save  the  preacher  if  he  does  not  practise.  Yes,  and 
he  may  have  been  successful,  —  successful  to  a  very 
high  degree,  "and  in  thy  name  have  cast  out  devils", 
and  yet,  without  personal  holiness,  the  caster-out  of 
devils  will  be  cast  out  himself.     The  success  boasted 


CHAP.  vii.J     The  King  sums  up  his  Discourse.        87 

of  may  have  had  about  it  surprising  circumstances  of 
varied  interest — "  and  in  thy  name  done  many  wonderful 
works";  and  yet  the  man  may  be  unknown  to  Christ. 
Three  times  over  the  person  is  described  as  doing  all 
"  in  thy  name  ";  and  yet  the  Lord,  whose  name  he  used 
so  freely,  so  boldly,  knew  nothing  of  him,  and  would  not 
suffer  him  to  remain  in  his  company.  The  Lord  cannot 
endure  the  presence  of  those  who  call  him  "Lord,  Lord", 
and  then  work  iniquity.  They  professed  to  him  that 
they  knew  him  ;  but  he  will  ''^profess  unto  them,  I  never 
knew  you." 

How  solemn  is  this  reminder  to  me,  and  to  others  ! 
Nothing  will  prove  us  to  be  true  Christians  but  a  sincere 
doing  of  the  Father's  will  !  We  may  be  known  by  all  to 
have  great  spiritual  power  over  devils,  and  men,  and  yet 
our-  Lord  may  not  own  us  in  that  great  day  ;  but  may 
drive  us  out  as  impostors  whom  he  cannot  tolerate  in 
his  presence. 


CHAPTER  VII.     24—29. 
[The  King  sums  up  his  Discourse.] 

24,  25,  Therefore  •whosoever  heareth  these  sayings  of  tnine, 
and  doeth  them,  I  will  liken  him.  wito  a  wise  man,  which  built 
his  house  upon  a  rock :  and  the  rain  descended,  and  the  floods 
came,  and  the  winds  blew,  and  heat  upon  that  house ;  and  it 
fell  not :  for  it  was  founded  upon  a  rock. 

We  are  to  hear  our  Lord  ;  and  by  this  is,  of  course, 
intended  that  we  are  to  accept  what  he  says  as  authori- 
tative :  this  is  more  than  some  do  at  this  time,  for  they 
sit  in  judgment  upon  the  teachings  of  the  Lord.  But 
hearing  is  not  enough  ;  we  must  do  these  sayings.     There 


88        The  King  sums  up  his  Discourse,     [chap.  vii. 

must  be  practical  godliness,  or  nothing  is  right  within 
us.  The  doing  hearer  has  built  a  house  with  a  stable 
foundation  :  the  wisest  and  safest,  but  the  most  expensive 
and  toilsome  thing  to  do.  Trials  come  to  him.  His 
sincerity  and  truthfulness  do  not  prevent  his  being  tested. 
From  above,  and  from  beneath,  and  from  all  sides,  the 
trials  come  :  rain,  floods,  and  winds.  No  screen  is  inter- 
posed :  all  these  '■^  btat  upon  the  house."  It  is  a  substan- 
tial structure ;  but  the  tests  become  so  severe  that 
nothing  can  save  the  building  unless  it  be  the  strength 
of  its  foundation.  Because  the  chief  support  is  so  im- 
movable, the  entire  erection  survives.  " It  fell  not":  it 
may  have  suffered  damage  here  and  there,  and  it  may  have 
looked  very  weather-beaten  ;  hni  "  it  fell  not."  Let  the 
Rock  of  Ages  be  praised  if,  after  terrible  tribulation,  it 
can  be  said  of  our  faith,  "  it  fell  not :  for  it  was  founded 
upon  a  rock." 

26,  27.  And  every  one  that  heareth  these  sayings  of  mine, 
and  doeth  them  not,  shall  be  likened  unto  a  foolish  man,  which 
built  his  house  upon  the  sand :  and  the  rain  descended,  and 
the  floods  came,  atid  the  winds  blew,  and  beat  upon  that  house  ; 
and  it  fell :  and  great  was  the  fall  of  it. 

The  mere  hearer  is  in  a  poor  plight.  He,  too,  is  a 
house-builder.  The  hearing  of  the  Lord's  sayings  sets 
him  upon  work,  and  work  which  is  designed  to  afford 
him  shelter  and  comfort.  Yis"  built  his  house":  he  was 
practical  and  persevering,  and  did  not  begin  and  leave 
off  before  completion.  Yet  though  he  was  industrious, 
he  was  foolish.  No  doubt  he  built  quickly,  for  his 
foundation  cost  him  no  severe  labour  ;  his  excavations 
were  soon  made,  for  there  was  no  rock  to  remove  :  he 
'^  built  his  house  upon  the  sand."  But  trials  come  even  to 
insincere  professors.  Are  we  not  all  born  to  trouble  ? 
The  same  kind  of  afflictions  come  to  the  foolish  as  come 
to  the  wise,  and  they  operate  in  precisely  the  same  way  ; 
but  the  result  is  very  different. 


CHAP.  VII.]      The  King  sums  up  his  Discourse.         89 


''^ It  fell."  These  are  solemn  words.  It  was  a  fine 
building,  and  it  promised  to  stand  for  ages  ;  but  "  it  fell." 
There  were  minor  faults  in  the  fabric,  but  its  chief 
weakness  was  underground,  in  the  secret  place  of  the 
foundation  :  the  man  "  built  his  house  upon  the  sand." 
His  fundamentals  were  wrong. 

The  crash  was  terrible  ;  the  sound  was  heard  afar  : 
"great  was  the  fall  of  it."  The  overthrow  was  final  and 
irretrievable.  Many  heard  the  fall,  and  many  more  saw 
the  ruins  as  they  remained  a  perpetual  memorial  of  the 
result  of  that  folly  which  is  satisfied  with  hearing,  and 
neglects  doing. 

28,  29.  And  it  came  to  pass,  when  fesus  had  ended  these 
sayings,  the  people  were  astonished  at  his  doctrine :  for  he 
taught  them  as  one  having  atUhority,  and  not  as  the  scribes. 

The  sermon  is  over  ;  what  has  come  of  it  ?  Never 
was  there  so  great  a  Preacher,  and  never  did  he  deliver 
a  greater  discourse :  how  many  were  the  penitents  ? 
How  many  the  converts  ?  We  do  not  hear  of  any. 
Divine  truth,  even  when  preached  to  perfection,  will  not 
of  itself  affect  the  heart  to  conversion.  The  most  over- 
powering authority  produces  no  obedience  unless  the 
Holy  Ghost  subdue  the  hearer's  heart. 

'  I'he  people  were  astonished" :  was  this  all?  It  is  to 
be  feared  it  was.  Two  things  surprised  them  :  the  sub- 
stance of  his  teaching,  and  the  manner  of  it.  They  had 
never  heard  such  doctrine 'btiore  ;  the  precepts  which  he 
had  given  were  quite  new  to  their  thoughts.  But  their 
main  astonishment  was  at  his  manner  :  there  was  a  cer- 
tainty, a  power,  a  weight  about  it,  such  as  they  had  never 
seen  in  the  ordinary  professional  instructors.  He  did 
not  raise  questions,  nor  speak  with  hesitation  ;  neither 
did  he  cite  authorities,  and  hide  his  own  responsibility 
behind  great  names.  "  He  taught  them  as  one  having 
authority."  He  spoke  royally  :  the  truth  itself  was  its 
own  argument  and  demonstration.     He  taught  propheti- 


90  The  King  working  royally.       [chap.  vin. 

cally,  as  one  inspired  from  above  :  men  felt  that  he 
spake  after  the  manner  of  one  sent  of  God.  It  was  no 
fault  on  their  part  to  be  astonished,  but  it  was  a  grave 
crime  to  be  astonished  and  nothing  more. 

My  Saviour,  this  was  a  poor  reward  for  thy  right 
royal  discourse — "  The  people  were  astonished."  Grant 
to  me  that  I  may  not  care  to  astonish  people,  but  may 
I  be  enabled  to  win  them  for  thee  :  and  if,  with  my 
utmost  endeavours,  I  do  astonish  them,  and  nothing 
more,  may  I  never  complain  ;  for  how  should  the  disciple 
be  above  his  Lord  ? 


CHAPTER  VIII.     1—18. 

[The  King,  having  spoken  in  Wisdom,  works  with 
Power.] 

1 .  When  he  was  come  down  from  the  mountain,  great 
multitudes  followed  him. 

Curiosity  drew  the  crowd.  Our  Lord  was  popular  ; 
but  he  never  prized  this  popularity  for  its  own  sake.  He 
was  too  wise  to  think  much  of  that  which  is  so  fickle  a 
thing.  Yet  we  are  glad  to  see  multitudes  gathered  to 
hear  the  Word,  for  good  may  come  of  it.  Jesus  came 
down  to  lift  the  multitudes  up. 

2.  And,  behold,  there  came  a  leper  and  worshipped  him, 
saying.  Lord,  if  thou  wilt,  thou  canst  make  me  clean. 

This  verse  begins  with  a  ''''behold."  It  was  not  won- 
derful that  great  multitudes  came  to  Jesus  ;  but  it  was  a 
marvel  that  a  leper  should  believe  that  he  could  remove 
an  incurable  disease.  The  leper  rendered  to  Christ 
divine  homage  ;  and  if  Jesus  had  been  merely  a  good 


CHAP.  VIII.]     The  King  working  royally.  51 

man,  and  nothing  more,  he  would  have  refused  the  wor- 
ship with  holy  indignation.  Those  who  call  Jesus 
^^  Lord" ,  and  do  not  worship  him,  are  more  diseased 
than  the  leper  was.  His  was  a  high  degree  of  faith  ; 
for,  so  far  as  we  know,  no  one  had  previously  believed 
in  Jesus  in  this  fashion.  Leprosy  breeds  great  despair  ; 
but  this  poor  creature  rose  superior  to  all  doubt :  if 
Jesus  willed  it,  even  he  might  be  healed. 

He  did  not  doubt  the  Saviour's  will  when  he  said, 
"  Lord,  if  thou  wilt."  Nay  rather,  he  so  believed  in  our 
Lord's  power,  that  he  felt  that  he  had  but  to  exercise 
his  will,  and  the  cure  would  be  effected  at  once.  Have 
we  as  much  faith  as  this  ?  Are  we  convinced  that  the 
mere  will  of  Jesus  would  make  us  whole  ? 

Lord,  I  can  and  do  go  as  far  as  this,  and  farther 
still. 

3.  And  Jesus  put  forth  his  hand,  and  touched  him,  say- 
ing, I  will ;  be  thou  clean.  And  immediately  his  leprosy  was 
cleansed. 

Anyone  else  would  have  been  defiled  by  touching  a 
leper  ;  but  the  healing  power  in  Jesus  repelled  pollution. 
He  touches  us  by  the  finger  of  his  humanity,  but  he  is 
not  thereby  defiled.  His  touch  proves  his  condescen- 
sion, his  sympathy,  his  fellowship.  It  was  no  accidental 
touch  :  ^^  Jesus  put  forth  his  hand."  Our  Lord  has  come 
to  us  by  his  own  act  and  effort  :  he  was  determined 
to  come  to  us  in  all  our  loathsomeness  and  pollution. 
After  the  touch  came  the  word  :  "  /  will."  One  has 
well  observed  that  Jesus  never  says,  "  I  will  not."  He 
wills,  whether  we  will  or  not.  ^^ Be  thou  clean"  was  the 
royal  word  of  one  conscious  of  abundant  power.  What 
a  work,  to  cleanse  a  leper  !  Yet  it  is  easy  enough  to  our 
King,  seeing  he  is  divine  :  else  unbelief  would  be  most 
reasonable. 

With  what  pleasure  Jesus  spake  !  With  what  joy 
the  leper  heard  !     With  what   curiosity  the  bystanders 


92  The  King  displaying  [chap.  viii. 

looked  on  !  They  had  not  to  wait :  the  miracle  followed 
the  word  without  a  moment's  delay.  The  cure  was  in- 
stantaneous. He  spake,  and  it  was  done.  Our  King's 
having  left  his  throne  to  stand  side  by  side  with  a  leper 
was  the  greatest  of  all  miracles  ;  and  after  that  we  won- 
der not  that  other  miracles  sprang  out  of  it. 

4.  And  Jesus  saith  unto  him.  See  thou  tell  no  man  ;  but 
go  thy  way,  shew  thyself  to  the  priest,  and  offer  the  gift  that 
Moses  commanded,  for  a  testimony  unto  them. 

Our  Lord  would  not  increase  his  own  reputation. 
He  sought  no  honour  of  men,  and  he  did  not  wish  to 
swell  the  crowds  which,  even  now,  made  it  almost  im- 
possible for  him  to  go  about  his  work.  He  sought  use- 
fulness, and  not  fame.  It  would  have  been  hard  for  the 
leper  to  have  held  his  tongue,  but  he  ought  to  have  done 
so  when  bidden.  Be  it  ours  to  speak,  or  to  be  silent,  as 
our  Lord  requires. 

The  old  law  stood,  and  our  Lord  would  have  it  hon- 
oured while  it  lasted  ;  therefore  the  healed  leper  must 
go  to  the  priest,  present  his  offering,  and  get  from  the 
proper  official  a  certificate  of  health.  Besides,  he  would 
thus  be  bearing  witness  to  the  nation  that  there  was  One 
among  them  who  could  cure  the  leprosy.  The  man  was 
clean,  and  yet  he  must  go  to  be  ceremonially  cleansed. 
After  we  have  the  thing  signified  by  an  ordinance,  we 
are  not,  therefore,  to  forego  the  sign,  but  the  rather  to 
attend  to  it  with  care.  How  prudent  was  it  on  the  part 
of  our  Lord  not  to  remove  ancient  regulations  till  the 
full  time  had  come  for  the  introduction  of  the  new  ! 

5 — 7.  And  when  Jesus  was  entered  into  Capernaum,  there 
came  unto  him  a  centurion,  beseeching  him,  and  saying.  Lord, 
my  servant  lieth  at  home  sick  of  the  palsy,  grievously  tor- 
mented.   And  Jesus  saith  unto  him,  I  will  come  and  heal  him. 

A.  Gentile  approaches  our  King — a  soldier,  one  of 
Israel's  oppressors  ;  and  our  Lord  receives  him  with  an 


HIS  Royal  Power.  93 


"  /  will" ,  even  as  he  had  received  the  leper.  This  Ro- 
man officer  came  about  his  slave-boy.  It  is  good  for 
masters  to  be  concerned  for  their  servants,  especially 
when  they  are  sick.  It  is  best  of  all  when  they  go  to 
Jesus  about  their  servants,  as  this  centurion  did.  The 
boy  was  at  his  master's  house  :  he  had  not  packed  him 
off  because  he  was  ill.  The  kind  master  watched  his 
servant's  bed,  and  he  sympathetically  describes  what  he 
had  seen.  He  seeks  a  cure,  but  does  not  prescribe  to 
the  Lord  how  or  where  he  shall  work  it  ;  in  fact,  he 
does  not  put  his  request  into  words,  but  pleads  the  case, 
and  lets  the  sorrow  speak.  That  the  youth  is  " griev- 
ously tormented"  \%  mentioned  as  an  argument  to  move 
our  Lord  to  pity.  One  does  not  often  see  palsy  and 
acute  pain  united ;  but  the  watchful  centurion  had 
marked  these  symptoms,  and  he  pleads  them  with  Jesus. 
Not  merit,  but  misery,  must  be  our  plea  with  the  Sav- 
iour. 

Our  Lord  needed  very  little  beseeching.  He  prompt- 
ly said,  "/  will  come  and  heal  him."  Lord,  say  this  to 
us  concerning  those  for  whom  we  lovingly  intercede  ! 

8,  9.  The  centurion  answered  and  said.  Lord,  I  am  not 
ijorthy  that  thou  shouldest  come  under  my  roof:  but  speak  the 
word  only,  and  my  servant^shall  be  healed.  For  I  am  a  man 
under  authority,  having  soldiers  under  me  :  and  I  say  to  this 
man.  Go,  and  he  goeth  ;  and  to  another.  Come,  and  he  cometh  ; 
and  to  my  servant.  Do  this,  and  he  doeth  it. 

He  would  not  put  the  Lord  Jesus  to  so  much  trouble 
as  to  come  to  his  house.  He  felt  unworthy  to  be  served 
at  such  a  cost  by  such  a  Lord.  He  argues  that  a  word 
will  do  it  all.  He  was  under  authority  himself,  and 
hence  his  power  to  exercise  authority  over  others.  He 
believed  that  the  Lord  Jesus  had  a  commission  also 
from  the  supreme  power,  and  that  this  would  gird  him 
with  command  over  all  the  minor  forces  of  the  universe, 
a  command  which  he  could   exercise  from   a  distance 


94  The  King  displaying  [chap.  viii. 

with  a  single  word.  If  soldiers  would  come  and  go  at  a 
centurion's  bidding,  much  more  would  diseases  fly  at  the 
word  of  the  Lord  Jesus.  It  was  a  thoughtful  argument, 
but  it  was  fair  and  conclusive.  May  we  also  know 
Jesus  under  authority,  Jesus  with  authority,  and  our- 
selves under  authority  to  Jesus!  May  we.  also  believe 
in  the  omnipotence  of  the  divine  word,  and  go  forth  and 
prove  its  power  in  the  hearts  of  men  !  O  thou,  who 
art  our  King,  display  thy  'royal  power  ! 

10.  When  Jesus  heard  it,  he  marvelled,  and  said  to  them 
that  followed.  Verily  I  say  unto  you,  I  have  not  found  so  great 
faith,  no,  not  in  Israel. 

Jesus  marvelled  to  see  any  man  believe  ;  for  men  are 
incredulous  by  nature.  He  rejoices  to  see  a  far-off  one 
believe  ;  for,  alas  !  the  favoured  hearers  are  slow  to  trust 
him.  He  marvels  at  a  soldier,  an  officer,  having  so  much 
faith.  Jesus  did  not  praise  the  centurion  to  his  face,  but 
what  he  spoke  ''''he  said  to  them  that  followed."  Avoid 
flattering  young  converts.  Learn,  from  what  our  Lord 
said,  that  he  looks  out  for  faith  ;  that  he  looks  for  it 
among  hearers  of  the  AVord  ;  that  he  usually  does  not 
find  it ;  but  that,  when  he  does,  it  may  be  so  great  as  to 
astonish  him.  Great  faith  may  grow  where  there  is  little 
soil,  and  no  faith  where  everything  seemed  to  promise 
and  promote  it.  Great  faith  is  very  dear  to  the  Lord 
Jesus  ;  but  he  marvels  when  he  sees  it,  for  it  is  so 
rare. 

11,  12.  And  I  say  unto  you,  That  many  shall  come  from 
the  east  and  west,  and  shall  sit  down  with  Abraham,  a?td Isaac, 
and  Jacob,  in  the  kingdom  of  heaven.  But  the  children  of  the 
kingdom  shall  be  cast  out  into  outer  darkness  :  there  shall  be 
weeping  and  gnashing  of  teeth. 

Heaven  will  be  filled.  If  the  likely  ones  will  not 
come,  the  unlikely  ones  shall  do  so.  Many  beloved  ones 
are  there  already,  a  sort  of  nucleus  to  which  we  gather, 


CHAP,  viii.]  HIS  Royal  Power.  95 

even  as  Israel  gathered  to  "Abraham,  and  Isaac,  and 
Jacob."  From  "  east  and  west"  great  multitudes  shall 
come,  undeterred  by  distance  ;  and  these  shall  share  the 
same  heaven  as  do  the  patriarchs  of  old.  How  sad  to 
think  that  the  descendants  of  those  patriarchs  shall  be 
cast  out  like  refuse,  thrown  behind  the  wall  in  the  dark, 
and  left  in  the  cold  to  gnash  their  teeth  in  anguish  ! 
What  a  turning  of  things  upside  down  !  The  nearest  cast 
out,  and  the  furthest  made  nigh  !  How  often  is  this  the 
case  !  The  centurion  comes  from  the  camp  to  Christ, 
and  the  Israelite  goes  from  the  synagogue  to  hell.  The 
harlot  bows  at  Jesus'  feet  a  penitent,  while  the  self- 
righteous  Pharisee  rejects  the  great  salvation.  Oh,  that 
this  incident  may  sweetly  persuade  us  to  believe  greatly; 
and  may  none  of  us  doubt  the  power  of  the  incarnate 
Son  of  God  ! 

13.  And  Jesus  said  unto  the  centurion,  Go  thy  way  ;  and 
as  thou  hast  believed,  so  be  it  done  unto  thee.  And  his  servant 
•was  healed  in  the  selfsame  hour. 

In  the  words,  "  Go  thy  way" ,  we  see  that,  oftentimes, 
a  return  to  our  usual  duties,  and  our  habitual  calm  of 
mind,  may  be  the  best  proof  that  our  faith  has  apprehended 
the  promised  blessing.  Why  should  he  linger  who  has 
obtained  all  he  sought  ?  Rather  let  him  go  home,  and 
enjoy  the  fruit  of  his  success  in  prayer.  The  Lord  often 
gives  in  proportion  to  faith.  "As  thou  hast  believed,  so  be 
it  done  unto  thee  ",  is  a  word  by  which  we  are  allowed  to 
bring  our  own  measure,  and  set  the  standard  of  blessing 
which  we  would  possess.  Our  Lord  spoke  the  word  as 
the  centurion  desired.  The  result  was  immediate  and 
complete  :  not  only  was  life  spared,  but  health  restored. 
Many  a  time  prolonged  prayer  is  but  muttering  unbelief; 
and  to  go  about  one's  business  would  be  to  take  the  Lord 
at  his  word,  and  honour  his  veracity. 

Lord,  grant  me  faith  enough  to  go  about  my  business, 
having  prayed  the  prayer  of  faith.    In  the  self-same  hour 


96  The  King  displaying  [chap.  vni. 

in  which  I  believe  thee,  be  pleased  to  work  the  miracle 
I  seek. 

14.  And  when  Jesus  was  come  into  Peter's  house,  he  saw 
his  wife^s  mother  laid,  and  sick  of  a  fever. 

It  was  a  feverish  place.  Piety  does  not  make  un^ 
sanitary  places  healthy.  Peter  had  a  wife  :  let  the  so- 
called  successors  of  Peter  remember  that  fact.  His  wife's 
mother  took  the  fever  :  holiness  does  not  secure  immu- 
nity from  disease.  This  mother-in-law  was  a  specially 
good  woman,  for  she  was  allowed  to  live  with  her  son-in- 
law,  and  he  was  anxious  to  have  her  restored  to  health. 
The  Lord  Jesus  saw  the  sick  one,  for  she  was  not  put 
away  in  a  back-room,  and  he  was  not  careful  to  keep 
away  from  the  contagious  disorder.  Jesus  feared  no 
fever. 

Our  Lord  sees  all  our  sick  ones,  and  herein  lies  our 
hope  for  their  recovery. 

1 5.  And  he  touched  her  hand,  and  the  fever  left  her  •  and 
she  arose,  and  ministered  unto  them. 

Our  Lord  was  entreated  by  her  friends,  and  therefore 
took  her  hand,  and  by  a  touch  recovered  her.  The  first 
miracle  in  this  chapter  was  by  a  touch,  the  second  by  a 
word,  and  now  this  by  a  touch  again:  it  is  all  one  to  Jesus. 
The  cure  was  instantaneous.  It  was  a  very  complete 
cure.  We  expect  to  read  that  the  fever  left  her  very 
weak;  but  our  Lord's  cures  are  always  perfect  ones.  She 
felt  active  enough  to  rise,  energetic  enough  to  work,  and 
we  need  hardly  add,  grateful  enough  to  wait  upon  her 
Physician,  and  all  his  friends.  No  proof  of  recovery 
from  the  fever  of  sin  is  more  sure  than  the  holy  earnest- 
ness of  the  healed  ones  to  do  works  meet  for  thankful- 
ness towards  him  who  has  restored  them. 

16.  When  the  even  was  come,  they  brought  unto  him 
many  that  were  possessed  wtth  devils :  and  he  cast  out  thi 
spirits  with  his  word,  and  healed  all  that  were  sick. 


CHAP.  VIII.]  HIS  Royal  Power.  97 

Our  Lord  made  long  days  :  set  of  sun  was  not  the 
setting  of  his  power.  Wise  persons  brought  their  sick 
within  the  circle  of  his  presence,  as  soon  as  the  Sabbath 
was  ended.  His  power  flowed  forth  at  once.  He  lived 
in  a  hospital,  and  it  was  a  hospital  of  incurables,  which 
contained  "matiy"  distressing  cases  :  yet  in  no  case  was 
he  overmatched.  He  dispossessed  the  devils  who  pos- 
sessed poor  men  and  women  ;  not  only  calling  them  out, 
hut"  casting  them  out"  with  a  divine  violence.  As  for 
sicknesses,  nothing  came  amiss  to  him  ;  he  "healed  all 
that  were  sick."  The  Kingly  One  battled  with  legions  of 
foes,  and  readily  overcame  them  all.  What  were  demons 
or  diseases  to  the  omnipotent  Lord  ?  His  Word  is  still 
Almighty. 

17.  That  it  might  be  fulfilled  which  was  spoken,  by  Esaias 
the  prophet,  saying.  Himself  took  our  infirmities,  and  bare  our 
sicknesses. 

His  deeds  of  healing  proved  his  living  sympathy  with 
men.  Becoming  man,  he  reckoned  man's  infirmities  to 
be  his  infirmities.  He  looked  on  men's  ills  as  if  they 
were  his  own,  and  did  not  delay  a  moment  to  remove 
them.  Moreover,  the  cure  cost  him  much  as  to  his  cor- 
poreal frame,  which  was  loaded  with  the  burden  of  human 
woe.  Virtue,  as  it  went  forth  from  him,  made  a  drain 
upon  his  system  ;  and  thus,  while  his  strength  went  forth 
to  men,  their  weaknesses  seemed  to  come  back  upon  him- 
self. He  bowed  his  back  beneath  our  burden,  and  thus 
raised  it  from  those  shoulders  which  had  been  crushed 
to  the  earth  by  it. 

O  Lord,  let  me  never  forget  what  a  brother  thou  art, 
and  how  surely  thy  help  of  us  proves  that  thou  dost  truly 
share  our  griefs  ! 

18.  Now  when  Jesus  saw  great  multitudes  about  him,  he 
gave  comm.andment  to  depart  tmto  the  other  side. 

He  ran  away  from  popularity.       Having  healed  all 


98  Our  King  discerning  [chap.  vin. 

that  were  sick,  the  royal  Physician  sought  to  begin  prac- 
tice on  fresh  ground.  He  saw  the  crowds  becoming 
dangerous,  and  perhaps  too  enthusiastic,  and  so  he  took 
ship  for  the  further  shore  to  be  away  from  their  rash 
acts.  Too  often  we  court  the  notoriety  which  our  Lord 
avoided.  Is  it  not  because  we  are  swayed  by  inferior 
motives,  which  had  no  power  over  him  ?  We  ought  not 
to  keep  to  the  side  where  we  get  flattery,  but  we  should 
"depart  unto  the  other  side  "  to  begin  fresh  work.  More- 
over, "  the  other  side  "  may  be  the  side  which  needs  us 
most,  and  it  is  right  even  to  leave  a  multitude  which  have 
had  their  share  of  privilege  to  go  to  a  smaller  company 
who  have  had  no  time  of  gracious  opportunity. 

Lord,  d"ost  thou  command  me  "to  depart  unto  the 
other  side"\     Go  with  me,  and  I  start  at  once. 


CHAPTER  VIII.     19—22. 
[Our  King  discerning  his  True  Followers.] 

19,  20.  And  a  certain  scribe  came,  and  said  unto  him. 
Master,  I  will  follow  thee  whithersoever  thou  goest.  And 
Jesus  saith  unto  him,  The  foxes  have  holes,  and  the  birds  of 
the  air  have  nests  ;  but  the  Son  of  man  hath  not  where  to  lay 
his  head. 

Was  this  scribe  charmed  by  what  he  heard  and  saw 
of  our  Lord?  We  think  so.  In  a  sudden  fit  of  enthusi- 
asm, he  calls  him  "Master."  He  had  probably  hurried 
round  the  shore  after  Jesus,  and  he  declares  he  will  al- 
ways follow  him,  let  the  Master  go  where  he  may.  His 
is  an  unreserved  discipleship  which  knows  no  time  or 
place  :  "/  will  follow  thee  whithersoever  thou  goest."  His 
was  an  unasked-for  following,  for  the  Lord  had  not  said 


CHAP.  VIII.]  HIS  True  Followers.  99 

to  him,  "  Follow  me."  It  was  the  best  fruit  of  nature, 
but  not  the  result  of  grace.  Our  King  soon  tests  this 
loudly-expressed  loyalty,  by  telling  the  new  convert  that 
he  was  so  poor  a  master,  that  beasts  of  the  fields,  and 
"  birds  of  the  air  ",  were  better  off  for  lodgings  than  him- 
self. If  the  leader  fared  so  badly,  there  was  a  poor 
look-out  for  the  follower.  How  great  was  the  humilia- 
tion of  our  Lord  and  King !  He  had  no  palace,  and  no 
silken  canopy.  He  who  was  our  Head  had  not  where  to 
lay  his  own  head. 

Did  this  scribe  have  his  name  inscribed  among  the 
poor  scholars  of  a  homeless  teacher  ?  We  do  not  know. 
How  stands  it  in  our  case  ?  Can  we  follow  a  penniless 
cause  ?     Can  we  proclaim  a  despised  doctrine  ? 

21.  And  another  of  his  disciples  said  unto  him.  Lord, 
suffer  me  first  to  go  and  bury  my  father. 

The  first  man  was  too  fast,  the  second  was  too  slow. 
This  person  was  a  disciple  :  Jesus  sent  him  on  a  mission  ; 
he  was  not  ready  to  start.  He  must  do  something  else 
first.  That  something  had  to  do  with  a  dead  relative. 
It  was  a  grave  fault  to  put  the  sepulchre  before  the 
Saviour.  His  father  would  be  sure  to  be  buried  by 
some  other  member  of  the  family ;  but  no  other  could 
obey  the  command  of  Christ  which  this  disciple  had  re- 
ceived. We  may  leave  work  which  another  can  do  when 
our  Lord  appoints  us  a  peculiar  personal  service.  It 
must  be  Christ  first,  and  father  next.  Living  commands 
must  take  precedence  of  duties  to  the  dead.  Soldiers 
cannot  be  excused  from  war  on  account  of  domestic 
claims. 

22.  Butfesus  said  unto  him.  Follow  me;  and  let  the  dead 
bury  their  dead. 

Our  Lord  repeated  his  command,  "Follow  me."  Others 
could  bury  the  dead ;  it  was  for  the  disciple  to  obey  his 
orders.     Men  who  are  unrenewed  are  dead,  and  they  are 


loo  Our  King  ruling  the  Sea.       [chap.  viii. 

quite  able  to  attend  to  such  dead  business  as  a  funeral. 
Much  of  the  concerns  of  politics,  party  tactics,  commit- 
tee-meetings, social  reforms,  innocent  amusements,  and 
so  forth,  may  be  very  fitly  described  as  burying  the  dead. 
Much  of  this  is  very  needful,  proper,  and  commendable 
work  ;  but  still  only  such  a  form  of  business  as  unregen- 
erate  men  can  do  as  well  as  the  disciples  of  Jesus.  Let 
them  do  it ;  but  if  we  are  called  to  preach  the  gospel,  let 
us  give  ourselves  wholly  to  our  sacred  calling.  Let  not 
the  higher  worker  entangle  himself  with  what  worldlings 
can  do  quite  as  well  as  he  can.  ^^ Follow  me  "  is  a  pre- 
cept which  will  need  all  our  powers  to  carry  it  out ;  but 
by  grace  we  will  obey. 


CHAPTER  VIIL     23—37. 
[Our  King  ruling  the  Sea.J 

23.  And  when  he  was  entered  into  u.  ship,  his  disciples 
followed  him. 

They  were  wise  to  follow  him,  and  safe  in  so  doing ; 
but  they  were  not  therefore  secure  from  trial.  In  the 
boat  with  Jesus  is  a  happy  place,  but  storms  may  come 
even  when  we  are  there. 

24.  Ajid,  behold,  there  arose  u  great  tempest  in  the  sea, 
insomuch  that  the  ship  was  covered  with  the  waves :  but  he 
was  asleep. 

This  inland  lake  was  subject  to  sudden  squalls  and 
tempests,  wherein  the  wind  raged  so  as  to  lift  the  boat 
fairly  out  of  the  water.  This  was  an  unusually  bad 
storm  :  the  little  ship  seemed  lost :  the  wing  of  the  tem- 
pest covered  it.     The  comfort  was  that  Christ  was  in  the 


CHAP.  VIII.]       Our  King  ruling  the  Sea.  loi 

vessel,  and  his  presence  covered  the  boat,  as  surely  as 
did  the  waves.  Yet  the  presence  of  our  great  Lord  will 
not  prevent  our  being  tossed  by  ''''  a  great  tempest." 

25.  And  his  disciples  came  to  him,  and  awoke  him,  saying. 
Lord,  save  us:  we  perish. 

He  was  not  flurried  :  his  trust  in  his  great  Father  was 
so  firm,  that,  rocked  in  the  cradle  of  the  deep,  he  slept 
peacefully.  Winds  howled,  and  waters  dashed  over  him  ; 
but  he  slept  on.  His  disciples  caused  him  more  disquiet 
than  the  storm.  They  "  awoke  him "  with  their  cries. 
They  were  mistrustful,  and  ready  to  upbraid  him  with 
indifference.  Little  faith  prayed,  "Save  us";  much  fear 
cried,  "JVe  perish."  Men  in  a  storm  cannot  be  very  se- 
lect in  their  language,  but  they  learn  to  be  very  earnest 
and  eager.  The  appeal  of  these  disciples  may  suit  many. 
Here  was  reverence  for  Jesus— "Z^?/-;/":  an  intelligent 
supplication — "save  us";  and  an  overwhelming  argu- 
ment— "  we  perish." 

26.  And  he  saith  unto  them.  Why  are  ye  fearful,  O  ye  of 
little  faith?  Then  he  arose,  and  rebuked  the  winds  and  the 
sea;  and  there  was  a  great  calm. 

He  spoke  to  the  men  first,  for  they  were  the  most 
difficult  to  deal  with  :  wind  and  sea  could  be  rebuked 
afterwards.  He  questions  the  disciples.  Alas,  they  had 
questioned  him  in  an  unworthy  sense  !  There  is  no 
reason  in  our  unbelief.  That  "  Why  2"  is  unanswerable. 
If  we  are  right  in  having  any  faith,  we  must  be  wrong  in 
having  any  fear.  Little  faith,  from  one  point  of  view,  is 
most  precious  ;  but  under  another  aspect  it  is  most  un- 
justifiable. Why  "  little  faith  "  in  a  great  God  ?  It  is 
well  that  it  is  faith  ;  it  is  ill  that  it  is  little. 

See  the  Lord  rise  from  his  hard  couch.  In  royal 
dignity  he  lifts  up  himself.  A  word  makes  a  calm.  As 
it  was  a  great  tempest,  now  he  gives  "a  great  calm": 
there  was  nothing  little  in  the  whole  business,  except  the 


toi  'The  King  driving  [chap.  viii. 

disciples'  faith.  When  our  Lord  rebuked  the  winds,  he 
did  in  the  best  manner  rebuke  their  unbelief.  He  has 
very  happy  ways  of  correcting  us  by  the  greatness  of  his 
mercy  to  us. 

My  soul,  thou  knowest  what  that  "great  calm"  is; 
henceforth  exercise  a  great  faith  in  the  great  Peace-maker. 
Be  sure  to  have  that  faith  when  thou  art  caught  in  a 
great  tempest. 

27.  But  the  men  marvelled,  saying.  What  manner  of  man 
is  this,  that  even  the  winds  and  the  sea  obey  him  ! 

It  was  well  that  they  wondered  ;  it  would  have  been 
better  had  they  adored.  If  Christ  had  been  only  man, 
the  wonder  about  him  would  have  been  beyond  all 
wonderment.  He  was  divine,  and  hence  to  his  royal 
word  all  nature  yielded.  This  is  the  end  of  the  wonder 
of  the  intellect,  but  it  is  the  beginning  of  the  worship  of 
the  heart.  In  this  case,  our  glorious  King  for  the 
moment  unveiled  his  glory,  and  commanded  obedience 
from  the  most  boisterous  of  the  elements.  In  our  own 
cases  how  often.have  we  had  to  cry  out,  "  What  manner 
of  man  is  this  !  "  How  grandly  has  he  brought  us  through 
terrible  storms  !  How  easily  has  he  calmed  the  surges 
of  our  souls  !  Blessed  be  his  name  !  Still  "  tAe  winds 
and  the  sea  obey  him." 


CHAPTER   VIII.     38—34. 

[The  King  driving  Legions  before  Him.J 

28.  And  when  he  was  come  to  the  other  side  into  the  country 
of  the  Gergesenes,  there  met  him  two  possessed  with  devils, 
coming  out  of  the  tombs,  exceeding  fierce,  so  that  no  man  might 
pass  by  that  way. 


CHAP,  vm.]  Legions  before  Him.  103 

Did  they  come  out  to  oppose  him  ?  As  he  steps  on 
the  shore,  did  Satan  mean  to  drive  him  back  by  this 
double  legion  of  demons  ?  The  tombs  were  Satan's 
castle  ;  he  used  the  madness  of  these  afflicted  men  as 
his  weapons  of  war.  They  had  driven  away  everybody 
else  ;  will  they  stop  the  advance  of  the  Lord  Jesus  ? 
They  were  " exceeding  fierce"  :  will  they  fright  him  to 
flight  ? 

29.  And,  behold,  they  cried  out,  saying.  What  have  we  to 
do  with  thee,  Jesus,  thou  Son  of  God  ?  art  thou  come  hither  to 
torment  us  before  the  time  f 

This  is  the  old  cry,  "  Mind  your  own  business  !  Do 
not  interfere  with  our  trade !  Let  us  alone,  and  go  else- 
where !  "  Devils  never  like  to  be  interfered  with.  But 
if  devils  have  nothing  to  do  with  Jesus,  he  has  something 
to  do  with  them.  His  presence  is  torment  to  them. 
They  know  that  a  time  is  coming  when  they  shall  fully 
receive  their  hell  ;  but  that  time  seems  to  be  antedated 
when  the  Lord  Jesus  invades  their  solitary  lurking-place 
among  the  tombs.  The  devils  here  spoke,  and  compelled 
the  lips  of  the  men  thus  to  plead  against  themselves. 
How  very  like  is  this  to  the  swearer's  case,  whose  mouth 
is  used  to  imprecate  a  curse  upon  himself  !  The  devils 
owned  him  Soti  of  God,.ior  even  they  are  not  so  base  as 
to  deny  his  Deity.  The  demons  confessed  that  he  was 
not  under  their  rule  :  "  What  have  we  to  do  with  thee  ?  " 
They  also  expressed  their  dread  of  his  almighty  power, 
and  feared  the  torment  they  deserved. 

30,  31.  And  there  was  a  good  way  off  from  them  an  herd 
of  many  swine  feeding.  So  the  devils  besought  him,  saying.  If 
thou  cast  us  out,  suffer  us  to  go  away  into  the  herd  of  swine. 

Jews  had  no  right  to  be  feeding  herds  of  swine,  for 
they  were  unclean  to  them.  The  devils  began  to  tremble 
before  Jesus  had  said  a  word,  '^saying,  If  thou  cast  us 
out."     They  cannot  bear  to  go  to  their  own  place,  and 


I04  The  King  driving  [chap.  via. 

so  beg  to  go  into  pigs.  Devils  would  sooner  dwell  inside 
swine  than  be  in  the  presence  of  Jesus.  If  they  cannot 
do  mischief  to  men,  they  would  sooner  destroy  pigs  than 
be  without  doing  mischief.  Devils  cannot,  however, 
even  afflict  hogs  without  leave  from  Christ.  Think  of 
these  demons  in  their  pride  beseeching  Jesus,  and  be- 
seeching him  for  so  small  a  boon  as  to  he  allowed  to 
enter  into  a  herd  of  swine.  Truly  the  Son  of  God  is 
King !  The  whines  of  a  legion  of  devils  admit  his 
sovereignty. 

32.  And  he  said  unto  thetn.  Go.  And  when  they  were  come 
out,  they  went  into  the  herd  of  swine  :  and,  behold,  the  whole 
herd  of  swine  rati  violently  down  a  steep  place  into  the  sea,  and 
perished  in  the  waters. 

Our  Lord  never  wastes  words  on  devils  :  "  He  said 
unto  them,  Go."  The  less  we  say  to  bad  men  the  better. 
One  word  is  enough  for  such  dogs  as  these  tormenting 
spirits  were.  The  devils  soon  went  from  the  lunatics  to 
the  hogs.  From  a  madman  to  a  beast  was  a  short  remove 
for  a  foul  spirit.  Swine  prefer  death  to  devilry  ;  and  if 
men  were  not  worse  than  swine,  they  would  be  of  the 
same  opinion.  They  run  hard  whom  the  devil  drives. 
The  devil  drives  his  hogs  to  a  bad  market.  Those  who 
pursue  a  downward  path  without  consideration,  will  come 
to  destruction  in  the  end.  The  swine  "perished  in  the 
waters",  but  the  devils  are  reserved  to  the  judgment  of 
eternal  fire.  We  need  not  dread  the  powers  of  hell. 
They  fly  pell-mell  before  our  Lord. 

33.  And  they  that  kept  them  fled,  and  went  their  ways  into 
the  city,  and  told  every  thing,  and  what  was  befallen  to  the 
possessed  of  the  devils. 

Well  niight  the  swineherds  flee !  When  evil  men 
perish  at  the  last,  their  wicked  pastors  will  have  a  hard 
time  of  it. 

How  vividly  thay  told  their  story  !     No  item  was  left 


CHAP,  vni.]  Legions  before  Him.  105 

out  !  "  Tliey  told  every  thing."  Probably  all  the  details 
were  brought  out  into  exaggerated  relief.  Thus  would 
they  excuse  their  own  loss  of  the  swine  which  they  were 
set  to  keep,  but  had  seen  lost  before  their  very  eyes. 
Their  employers,  the  owners  of  the  herd,  must  have 
greatly  lamented  their  loss,  but  they  must  have  trembled 
as  they  saw  the  hand  of  God  in  it.  What  a  crushing 
misfortune  for  the  swine-keepers  of  Gadara  !  Who  pities 
them,  since  their  trade  was  unlawful !  The  story  of  the 
healing  of  the  demoniacs  was  mentioned  by  the  reporters 
as  a  secondary  matter  ;  but,  indeed,  it  was  the  central 
point  of  the  narrative.  To  some  men  souls  are  secondary 
to  swine.  The  healing  of  the  two  demoniacs  added  to 
the  wonder,  and  set  every  ear  tingling  throughout  the 
city.  Yet  the  result  on  the  people  was  not  what  one 
would  have  expected. 

34.  And,  behold,  the  whole  city  came  out  to  meet  Jesus :  and 
•when  they  saw  him,  they  besought  him  that  he  would  depart 
out  of  their  coasts. 

A  rare  occurrence — a  whole  city  meeting  Jesus,  and 
that  city  unanimous  in  their  appeal  to  Jiim.  Alas,  it  was 
the  unanimity  of  evil  !  Here  was  a  whole  city  at  a 
prayer-meeting,  praying  against  their  own  blessing. 
Think  of  having  the  Lord  among  them,  healing  the 
worst  of  diseases,  and  yet  entreating  him  to  go  away 
from  them  !  They  would  be  rid  of  the  one  glorious 
Being  who  alone  could  bless  them.  Horrible  was  their 
prayer  ;  but  it  was  heard,  and  Jesus  departed  out  of  their 
coasts.  He  will  not  force  his  company  on  any.  He  will 
be  a  welcome  guest,  or  he  will  be  gone.  What  a  mercy 
that  our  Lord  does  not  hear  every  prayer  of  this  sort ! 
How  would  it  fare  with  swearers  if  their  imprecations 
were  fulfilled  ? 

O  Lord,  I  thank  thee  that  thou  didst  not  go  away 
from  me,  when  I,  in  my  unregenerate  condition,  wished 
thee  to  let  me  alone  ! 


io6  The  King  continues  to  [chap.  ix. 


CHAPTER   IX.     1—8. 
[The  King  continues  to  display  his  Royal  Power.] 

1.  And  he  entered  into  a  ship,  and  passed  over,  and  came 
into  his  own  city. 

Many  times  he  crossed  the  lake  of  Galilee  ;  but  this 
time,  more  in  sadness  than  in  anger,  he  left  a  people  be- 
hind him  who  had  prayed  him  to  depart.  He  had  made 
Capernaum  his  own  city  by  the  privileges  wherewith  he 
had  exalted  it.  What  a  name  !  "His  own  city."  It 
was  its  highest  honour  that  he  came  sailing  into  its  port, 
even  he  who  was  Lord  High  Admiral  of  all  seas.  Yet 
the  favoured  city  refused  him,  and  knew  not  its  day. 
May  none  of  us  be  thus  favoured,  and  prove  thus  un- 
worthy ! 

2.  And,  behold,  they  brought  to  him  a  man  sick  of  the 
palsy,  lying  on  a  bed :  and  Jesus  seeing  their  faith  said  unto 
the  sick  of  the  palsy  ;  Son,  be  of  good  cheer  ;  thy  sins  be  for- 
given thee. 

Here  our  King  displays  his  power  over  weakness. 
The  man  is  sad  and  paralyzed  ;  the  weight  of  sin  is  on 
his  conscience,  and  his  body  is  in  bonds.  Yet  he  has 
good  friends,  who  band  themselves  together,  and  four  of 
them  carry  him  up  to  the  roof  of  the  house  wherein  our 
Lord  is  preaching,  and  let  him  down,  in  his  bed,  by  ropes. 
They  have  faith  in  Jesus,  and  so  has  he  ;  and  the  Lord 
answers  to  their  faith  with  a  cheering  word,  in  which  he 
called  him  ''''child."  How  sweet  a  word  for  a  young  man, 
and  for  one  so  feeble  !  His  mental  distress  was  the 
hardest  to  suffer,  and  our  Lord  removed  it  with  a  word. 
Perhaps  the  youth's  sin  had  some  connection  with  his 
palsy,  and  hence  his  double  distress.     None  but  Jesus 


CHAP.  IX.]  DISPLAY  HIS  Royal  Power.  107 

could  pardon  sin  ;  but  with  a  royal  word  he  pronounced 
effectual  absolution.  This  he  gave  first,  because  most 
longed  for  by  the  paralytic,  because  the  greatest  boon, 
because  the  evil  it  removed  lies  at  the  root  of  every  other, 
and  because  he  thus  unveiled  his  majesty,  and  had  an 
opportunity  to  instruct  opposers.  How  the  youth's  face 
brightened  as  he  felt  the  comfort  of  that  effectual  for- 
giveness !  He  could  not  as  yet  walk,  but  he  felt  more 
happy  than  tongue  could  tell.  "  Thy  sins  be  forgiven 
thee"  \s  a  note  which  never  fails  to  hrmg" good  cheer" 
to  the  saddest  heart. 

3.  And,  behold,  certain  of  the  scribes  said  within  them- 
selves. This  man  blasphemeth. 

They  were  afraid  to  speak  out,  but  "  said  within 
themselves."  Each  one  of  these  law-writers  felt  a  bitter 
feeling  towards  the  Lord  Jesus,  and  by  their  looks  they 
conspired  in  the  charge  against  him.  They  did  not  call 
him  "'man  "  ;  the  word  is  in  italics  in  our  version.  They 
did  not  know  what  to  call  him  even  in  their  hearts  :  they 
meant — "  this  " — this  upstart,  this  nobody,  this  strange 
being,  who  is  so  great  that  we  fear  him,  so  good  that  we 
hate  him.  They  were  blaspheming  him  by  their  agnosti- 
cism, and  yet  these  blasphemers  charged  the  Lord  with 
blasphemy.  Yet,  supposing  our  Lord  to  be  only  a  man, 
they  were  right.  Pardon  of  sin  is  the  sole  prerogative 
of  God  :  who  dares  to  usurp  it  ? 

I  know  that  none  but  God  can  forgive  ;  yet  Jesus 
has  forgiven  me,  and  in  so  doing  he  did  not  blaspheme, 
for  he  is  most  truly  God. 

4.  And  fesus  knowing  their  thoughts  said,  Wherefore 
think  ye  evil  in  your  hearts  ? 

He  is  the.  great  thought-reader.  Just  now  we  met 
with  the  expression,  "seeing  their  faith",  and  now  we 
read,  '■'  knowing  their  thoughts."  He  puts  the  questioners 
to  the  question.     His  whys  and  wherefores  go  to  the  root 


to8  The  King  continues  to  [chap.  ix. 

of  the  matter.  We  are  responsible  for  secret  thoughts, 
and  the  Lord  will  one  day  call  us  to  account  concerning 
them.  Accusations  against  Jesus  are  always  unreason- 
able, and  when  fairly  faced  are  put  to  silence.  It  would 
be  well  if  many  of  our  Lord's  enemies  to-day  could  be 
brought  to  ponder  the  question,  "  Wherefore  think  ye  evil 
in  your  hearts  2  "  What  is  the  cause  of  it  ?  What  is  the 
good  of  it  ?     Why  not  cease  from  it  ? 

5.  For  whether  is  easier,  to  say.  Thy  sins  be  forgiven  thee  ; 
or  to  say.  Arise,  and  walk  ? 

He  answers  their  evil  thoughts  by  a  question  which 
was  to  them  unanswerable.  Surely  the  two  things  are 
equally  beyond  human  power  to  work.  But  to  say,  "  Thy 
sins  be  forgiven  thee",  is  the  easier  to  all  appearance,  be- 
cause no  apparent  result  is  expected  to  follow  by  which 
the  reality  of  the  speech  can  be  tested.  Thousands  have 
pretended  to  absolve  a  man  from  sin,  who  would  not 
have  dared  to  command  a  disease  to  disappear.  The 
difference  in  merely  saying  is  all  in  favour  of  the  first 
speech.  If  we  compare  the  two  miracles,  it  would  be 
long  before  one  could  arrive  at  an  answer  as  to  which  is 
the  easier  ;  for  they  are  both  impossible  with  men.  In 
some  respects  the  pardon  of  sin  is  the  greater  work  of 
the  two,  for  its  accomplishment  requires  the  whole  ap- 
paratus of  incarnation  and  atonement.  Our  Lord 
wrought  both  miracles,  and  thus  confirmed  his  claim  of 
power  by  a  visible  sign  which  none  could  question. 

He  that  can  pardon  my  soul  can  heal  my  body ;  for 
that  would  seem  to  be  the  easier  of  the  two  deeds  of 
mercy.  I  may  bring  both  forms  of  malady  to  Jesus,  and 
he  will  deal  with  them.  Lord,  heal  my  spirit  and  cure 
my  flesh  !  Yea,  thou  wilt  do  this  work  most  effectually 
by  raising  my  body  incorruptible  as  thine  own. 

6.  Bui  that  ye  may  know  that  the  Son  of  niati  hath  pole/er 
on  earth  to  forgive  sins,  (then  saith  he  to  the  sick  of  the  palsy,) 
Arise,  take  up  thy  bed,  and  go  unto  thine  house. 


CHAP.  IX.]  DISPLAY    HIS    ROYAL    PoWER.  109 


The  second  part  of  the  miracle  was  for  the  silencing 
of  those  cavilling  scribes  :  "  That  ye  may  know."  Did 
they  ever  come  to  this  knowledge  ?  The  case  was  made 
clear  for  them,  but  they  would  not  see  it.  Jesus,  ''the 
Son  of  man  ",  was  yet  "on  earth"  ;  but  in  his  lowly  con- 
dition he  had  authority  and  power  to  forgive  sins  against 
Cod,  for  he  was  God.  He  would  prove  that  he  had 
'' potver  on  earth  "  by  healing  the  paralytic.  By  exerting 
what  they  thought  the  greater  power,  he  would  prove  his 
possession  of  the  less.  He  bids  the  man  "Arise",  or 
bestir  himself.  He  further  says,  "  ta/ee  up  thy  bed",  or 
roll  up  your  mat,  and  lift  it  to  your  shoulders,  and  then 
"  walk."  Thus  would  the  obedient  patient,  by  the  free 
use  of  his  limbs,  prove  himself  to  be  wholly  recovered. 
This  was  a  great  word  to  speak  ;  but  he,  who  had  already 
received  pardon  from  our  Lord's  lips,  felt  no  difficulty  in 
believing  it,  and  he  found  his  faith  justified.  If  sin  be 
forgiven,  nothing  is  impossible.  Surely  it  follows  that 
if  Jesus  had  power  on  earth  to  forgive  sins,  he  can 
abundantly  pardon  now  that  we  see  him  as  the  Son  of 
God,  enthroned  in  Heaven. 

7.     And  he  arose,  and  departed  to  his  house. 

His  limbs  had  received  strength,  and  he  did  what 
Jesus  bade  him  do,  at  once.  Faith  grasped  the  Saviour's 
command,  and  obeyed  it.  There  was  no  delay,  no 
deviation  from  orders,  no  failure  in  the  performance.  It 
must  have  seemed  hard  to  leave '  one  to  whom  he  owed 
so  much,  and  go  at  once  to  the  retirement  of  his  house  ; 
but  he  did  as  he  was  bidden,  and  therein  he  is  an  ex- 
ample to  us  all.  He  did  not  go  to  the  temple  with  the 
sacramentarian,  nor  to  the  theatre  with  the  man  of  the 
world  :  he  went  to  his  home.  His  palsy  had  made  his 
house  sad,  and  now  his  healing  would  cheer  his  family. 
A  man's  restoration  by  grace  is  best  seen  in  his  own 
house.     Lord,  let  it  be  seen  in  mine.     Whether   I  carry 


no  Th«  King  displays  his  Power.      [chap.  ix. 

my  bed,  or  my  bed  carries  me,  may  I  do  all  to  thy 
glory ! 

8.    But  when  the  multitudes  saw  it,  they  marvelled,  and 
glorified  God,  which  had  given  such  power  unto  men. 

It  was  openly  seen  by  all  "  the  multitudes''  Crowds 
heard  of  the  marvel ;  it  was  town  talk.  It  was  evidently 
no  delusion  :  the  hopelessly  palsied  had  been  assuredly 
healed  ;  for  he  had  carried  off  his  mattress,  and  was 
gone  home.  The  common  people  did  not  cavil  ;  but 
they  wondered,  and  then  they  trembled,  And  were  over- 
awed, and  driven  to  the  adoration  of  God.  So  far  so 
good ;  but  it  did  not  go  far  enough,  nor  last  long 
enough.  Men  may  see,  marvel,  and  even  in  words 
glorify  God,  and  yet  may  not  accept  his  Son  as  their 
Lord.  The  multitudes  had  common-sense  enough  to 
give  the  glory  of  such  a  work  to  God,  and  to  be  struck 
with  surprise  that  he  should  ^^  give  such  power  unto  men." 
Evidently  they  viewed  Jesus  as  a  man  on  whom  God 
had  bestowed  special  gifts ;  a  prophet  who  had  received 
miraculous  power  and  used  it  on  the  behalf  of  men. 
They  went  as  far  as  they  knew:  we  wish  we  could  say 
the  same  of  many  who,  in  this  day,  refuse  to  give  our 
Lord  the  divine  honours  which  he  claims  and  abun- 
dantly deserves.  If  "the  Son  of  man"  had  all  this 
power,  how  can  we  limit  him  as  "  the  Son  of  God "  ? 
Let  us  not  leave  the  narrative  till  we  have  glorified  God 
for  all  the  many  ways  in  which  he  gives  power  to  those 
who  have  no  strength,  raises  believers  out  of  the  paral- 
ysis of  sin,  and  makes  them  blessings  to  others. 


CHAP.  IX.1       The  Grace  of  the  Kingdom.  iii 

CHAPTER  IX.     9—13. 

[The  Grace  of  the  Kingdom.] 

9.  And  as  Jesus  passed  forth  from  thence,  he  saw  a  man, 
named  Matthew,  sitting  at  the  receipt  of  custom.:  and  he  saith 
unto  him.  Follow  me.    And  he  arose,  and  followed  him. 

Thus  our  evangelist  speaks  of  himself  as  "a  man, 
named  Matthew."  He  says  that  the  Lord  "saw"  him. 
What  a  seeing  is  meant  here  !  Reader,  may  the  Lord 
see  you,  whatever  your  name  may  be  !  Was  Matthew  at 
all  like  the  man  sick  of  the  palsy  ?  Does  he  mention 
his  conversion  here  to  suggest  a  parallel  ?  His  old  name 
had  been  Levi :  was  Matthew  his  new  name,  or  was  it 
that  which  he  had  taken  when  he  had  degraded  himself 
into  a  publican  ?  At  any  rate,  it  is  a  beautiful  name, 
meaning  "  given  "  :  he  was  a  gift  of  Jehovah.  To  us  he 
has  been  a  true  Theodore,  or  God's  gift,  by  being  the 
penman  of  this  gospel.  He  was  an  official  of  a  king- 
dom, and  therefore  all  the  more  fit  to  write  this  "  gospel 
of  the  kingdom."  He  was  at  this  time  busy  taking,  but 
he  was  called  to  a  work  which  is  essentially  giving.  He 
was  sitting  in  one  place  "  at  the  receipt  of  custom  ";  but  he 
was  now  to  go  about  with  his  Lord  doing  good.  Two 
words  sufficed  for  his  conversion  and  obedience  :  "  Fol- 
low me."  They  are  very  full  and  pregnant  words.  Like 
the  palsied  man,  he  did  precisely  what  he  was  told  to 
do:  "He  arose,  and  followed  him."  Matthew  describes 
his  own  conduct  from  personal  knowledge,  but  he  does 
not  use  a  superfluous  word.  He  acted  with  great  decis- 
ion and  promptness.  No  doubt  he  saw  his  accounts 
settled  ;  or,  it  may  be,  he  had  just  sent  them  in,  and  he 
could  leave  at  once  without  causing  confusion  in  the 
custom-house.  At  any  rate,  he  did  there  and  then  follow 
Jesus  as  a  sheep  follows  its  shepherd. 


112  The  Grace  of  the  Kingdom.       [chap.  ix. 

Lord,  let  my  obedience  towards  thee  be  as  the  echo 
to  the  voice. 

lo — 12.  And  it  came  to  pass,  as  Jesus  sat  at  meat  in  the 
house,  behold,  many  publicaiis  and  sinners  came  and  sat  down 
with  him  and  his  disciples.  And  when  the  Pharisees  saw  it, 
they  said  unto  his  disciples.  Why  eateth  your  Master  with 
publicans  and  sinners  ?  But  when  Jesus  heard  that,  he  said 
unto  them,  They  that  be  whole  need  not  a  physician,  but 
they  that  are  sick. 

In  Matthew's  house  the  Saviour  "  sat  at  meat."  The 
new  convert  most  naturally  called  in  his  old  friends,  that 
they  might  have  the  advantage  of  our  Lord's  teaching : 
they  would  come  to  a  supper  more  readily  than  to  a  ser- 
mon, and  so  he  gave  them  a  feast,  and  thus  attracted 
them  to  the  place  where  Jesus  was.  We  may  use  all 
lawful  means  to  bring  others  under  the  sound  of  the 
Word.  A  lot  of  the  riff-raff  came.  "  Sinners  "  by  occu- 
pation, as  well  as  sinners  by  character,  ventured  in  to 
the  publican's  house,  and  dared  to  sit  "  wM  him  and  his 
disciples "  as  if  they  had  been  members  of  his  society. 
Probably  they  had  been  Matthew's  boon  companions, 
and  now  he  wished  them  to  become  his  brothers  in 
Christ. 

Our  Lord  willingly  accepted  Matthew's  hospitality  ; 
for  he  desired  to  do  good  to  those  who  most  needed  to 
be  uplifted'.  He  allowed  persons  of  ill-fame  to  "sit 
down  with  him  and  his  disciples."  Here  was  a  fine  oppor- 
tunity for  the  sneering  Pharisees.  They  insinuated  that 
the  Lord  Jesus  could  be  but  a  sorry  person,  since  he 
drew  such  a  rabble  around  him,  and  even  allowed  them 
to  be  his  table-companions.  They  were  very  careful  of 
their  company  when  any  saw  them  ;  for  they  thought 
that  their  superior  holiness  would  be  debased  by  allowing 
sinners  to  sit  with  them  ;  and  now  they  have  a  handy 
stone  to  throw  at  Jesus  while  he  eats  with  publicans  and 
sinners. 


CHAP.  IX.]       The  Grace  of  the  Kingdom.  113 

The  Pharisees  were  cowardly  enough  to  speak  their 
cavil  to  his  disciples  rather  than  to  the  Master ;  but  the 
Leader  put  himself  in  the  front,  and  soon  baffled  the 
adversaries.  His  reasoning  was  overwhelming,  and  his 
justification  ample.  Where  should  a  physician  be  but 
among  the  sick  ?  Who  should  come  to  a  doctor's 
house  but  those  who  are  diseased  ?  Thus  our  Lord  was 
more  than  justified  in  being  the  centre  to  which  the 
morally  sick  should  gather  for  their  spiritual  healing. 

Lord,  grant  that  if  ever  I  am  found  in  the  company 
of  sinners,  it  may  be  with  the  design  of  healing  them, 
and  may  I  never  become  myself  infected  with  their  dis- 
ease ! 

13.  But  g^o  ye  and  learn  what  that  meaneth,  I  will  have 
mercy,  and  not  sacrifice :  for  I  am  not  come  to  call  the  right- 
eous, but  sinners  to  repentance. 

Our  Lord,  having  gloriously  defended  himself  from 
the  insinuations  of  the  proud  Pharisees,  now  carries  the 
war  into  the  enemies'  territory.  He  says  to  them,  "  Go 
ye  and  learn  ";  and  this  alone  would  be  distasteful  to  men 
who  thought  they  knew  everything  already.  They  were 
to  learn  the  meaning  of  a  Scripture  in  Hosea  vi.  6  ;  and 
this  would  teach  them  that  to  have  mercy  upon  sinners  is 
a  work  more  pleasing  to  God  than  the  presenting  of  ex- 
pensive sacrifices,  or  the  performing  of  religious  exer- 
cises. They  would  learn  that  he  had  rather  do  mercy 
himself,  and  have  them  do  mercy  to  others,  than  accept 
of  their  most  punctilious  observances. 

The  Lord  Jesus  also  gave  them  a  clear  word  as  to 
his  object  in  coming  among  men.  He  came  not  to  be 
served  by  the  good,  but  to  save  the  evil.  He  had  come 
to  call  to  repentance  those  who  needed  repentance,  and 
not  those  just  ones  who  required  no  amendment,  if  such 
there  were.  This  was  a  very  just  satire  upon  the 
Pharisees'  self-opinionated  notions  ;  but,  at  the  same 
time,  it  was,  and  is,  and  for  ever  will  be,  a  grand  conso- 


114  The  Joy  of  the  Kingdom.  [chap.  ix. 

lation  for  those  who  own  their  guilt.  Our  Saviour  King 
has  come  to  save  real  sinners.  He  deals  not  with  our 
merits,  but  with  our  demerits.  There  would  be  no  need 
to  save  us  if  we  were  not  lost :  the  Son  of  God  does  no 
unnecessary  work  ;  but  to  those  who  need  repentance  he 
has  come  to  bring  it. 

Lord,  1  am  one  who  needs  thy  call ;  for  surely  if  any 
one  hath  need  to  repent,  I  am  that  one.  Call  me  with 
thine  effectual  call.  "  Turn  thou  me,  and  I  shall  be 
turned." 


CHAPTER   IX.     14—17. 
[The  Joy  of  the  Kingdom.]      • 

14.  Then  came  to  him  the  disciples  of  John,  saying.  Why 
do  we  and  the  Pharisees  fast  oft,  but  thy  disciples  fast  not  f 

The  disciples  of  John,  like  their  leader,  were  ascetics  ; 
and  therefore,  like  the  Pharisees,  abounded  in  fasts. 
They  were  scandalized  because  the  disciples  of  Jesus 
were  seen  at  feasts,  and  were  not  known  to  fast.  They 
did  not  murmur  in  secret  like  the  scribes,  but  had 
the  matter  out  face  to  face.  They  came  to  him.  Like 
honest  friends,  who  felt  hurt,  they  came  to  head-quar- 
ters, and  asked  the  Lord  himself.  This  open  expression 
prevented  after-dissension,  and  it  was  therefore  wise. 
When  good  men  differ,  it  is  well  to  refer  the  matter  to 
the  Lord  himself.  To  agree  to  differ  may  be  all  very 
well,  but  to  have  the  difference  removed  by  explanation 
is  better  far. 

15.  And  Jesus  said  unto  them.  Can  the  children  of  the 
bridechamber  mourn,  as  lojig  as  the  bridegroom  is  with  them  ? 
but  the  days  will  come,  when  the  bridegroom  shall  be  taken 
from  them,  and  then  shall  they  fast. 


CHAP.  IX.]         The  Joy  of  the  Kingdom.  115 

Here  our  Lord  answered  the  second  part  of  their  in- 
quiry ;  the  first  part  they  must  answer  on  their  own  ac- 
count. They  knew,  or  ought  to  have  known,  why  they 
and  the  Pharisees  fasted.  Why  his  disciples  did  not  fast 
he  proceeds  to  explain.  He  is  "  the  Bridegroom  ",  who 
came  to  woo  and  win  his  bride ;  those  who  followed  him 
were  the  guests,  the  Bridegroom's  best  men  and  attend- 
ants; it  was  for  them  to  rejoice  while  the  Bridegroom 
headed  their  company ;  for  sorrow  is  not  suitable  for 
wedding  feasts.  Our  Lord  is  that  Bridegroom  of  whom 
Solomon  sang  in  the  Song  of  Songs,  and  we  who  enjoy 
his  fellowship  are  one  with  him  in  his  joy.  Why  should 
we  fast  while  he  is  near  ?  Can  we  allow  little  things  to 
kill  our  great  joy?  Can  we,  in  consistency  with  reason, 
and  in  harmony  with  respect  for  our  Lord,  mourn  as  long 
as  the  Bridegroom  is  with  us  ? 

But  Jesus  was  to  go.  He  says  himself,  "  The  Bride- 
groom shall  be  taken  from  them."  Here  first  he  speaks 
about  his  death.  Did  his  disciples  note  the  warning 
word  ?  When  their  Beloved  was  gone,  they  would  have 
fasting  enough.  How  true  was  this  !  Sorrows  crowded 
in  upon  them  when  he  was  gone.  It  is  the  same  with 
us.  Our  Lord  is  our  joy :  his  presence  makes  our  ban- 
quet ;  his  absence  is  our  fast,  black  and  bitter.  All 
Ritualistic  fasting  is  the  husk  :  the  reality  of  fasting  is 
known  only  to  the  child  of  the  bridechamber  when  his 
Lord  is  no  more  with  him.  This  is  fasting  indeed,  as 
some  of  us  know  full  well. 

There  is  no  wedding  without  a  bridegroom,  no  de- 
light without  Jesus.  In  his  presence  is  fulness  of  joy; 
in  his  absence  is  depth  of  misery.  Let  but  the  heart 
rest  in  his  love,  and  it  desireth  nothing  more.  Take 
away  a  sense  of  his  love  from  the  soul,  and  it  is  dark, 
empty,  and  nigh  unto  death. 

16.  No  man  putteth  a  piece  of  new  cloth  unto  an  old  gar- 
ment, for  that  vihich  is  put  in  to  fill  it  up  taketh  from  the 
garment,  and  the  rent  is  made  worse. 


ii6  The  Joy  of  the  Kingdom.  [chap.  ix. 

Jesus  came  not  to  repair  Israel's  worn  vesture,  but 
to  bring  new  robes.  liven  if  a  mere  mending  had  been 
aimed  at,  it  could  not  have  been  effected  through  his 
disciples  copying  old  ways.  New  cloth  which  has  been 
unshrunk  is  not  fit  to  be  used  as  a  patch  to  mend  an  /)ld 
garment,  fully  shrunk  by  many  washings.  His  disciples 
must  act  consistently,  and  not  join  untimely  fasting  to 
their  enjoyment  of  his  company.  They  were  not  the 
kind  of  persons  to  repair  the  old  religion  of  Judaism, 
which  had  become  worn  out.  They  were  new  men,  un- 
shrunk by  the  spirit  of  tradition  ;  and  to  try  to  enclose 
them  within  the  vesture  of  legal  Ritualistic  religion 
would  not  tend  to  unity,  but  the  reverse.  Genuine 
believers  had  better  not  attempt  fellowship  with  cere- 
monialists  ;  they  will  soon  find  themselves  out  of  place. 
Jesus  did  not  come  to  patch  up  our  old  outward  relig- 
iousness, but  to  make  a  new  robe  of  righteousness  for 
us.  All  attempts  to  add  the  gospel  to  legalism  will  only 
make  the  rent  worse.  It  may  be  added  that  rash  at- 
tempts to  unite  the  various  churches  by  comprehending 
all  their  errors  within  the  pale  of  supposed  truth,  will 
only  increase  the  present  lamentable  divisions,  and  post- 
pone real  unity  to  a  distant  day. 

17.  Neither  do  men  put  new  "wine  into  old  bottles  :  else  the 
bottles  break,  and  the  wine  runneth  out,  and  the  bottles  perish  : 
but  they  put  new  wine  i>tto  new  bottles,  and  both  are  preserved. 

His  teaching  and  spirit  could  not  be  associated  with 
the  Pharisaic  order  of  things.  Judaism  in  its  degenerate 
condition  was  an  old  skin  bottle  which  had  seen  its  day, 
and  our  Lord  would  not  pour  the  new  wine  of  the  king- 
dom of  heaven  into  it.  John's  disciples  were  trying  to 
emulate  the  Pharisees,  and  make  common  cause  with 
them  to  save  the  old  church.  Jesus  would  have  nothing 
to  do  with  this  project :  he  would  have  a  new  church 
for  his  new  doctrine  and  for  his  new  spirit.     There  was 


CHAP.  IX.]  The  Joy  of  ■Jhe  Kingdom.  117 


to  be  no  amalgamation  :  Christianity  was  not  to  be  an 
outgrowth  of  Rabbinism.  There  was  to  be  a  severance 
between  Jesus,  and  the  scribes  and  their  school  of 
thought ;  for  he  who  had  come  was  resolved  to  make  all 
things  new.  There  is  rare  teaching  here,  and  guidance 
for  the  present  crisis.  Compromises  are  often  proposed, 
and  we  have  good  people,  like  John's  disciples,  who 
would  have  us  conform  to  what  they  think  good  in 
things  established  ;  but  we  had  better  act  consistently, 
and  begin  de  novo.  The  old  cloth  will  always  be  tearing, 
and  tearing  all  the  worse  because  of  our  new  pieces  ; 
therefore  let  us  leave  the  old  garment  to  those  who 
prefer  antiquity  to  truth. 

The  mixing  of  wedding  feasts  and  funeral  fasts,  the 
patching  of  old  cloth  with  pieces  unfulled  and  unshrunk, 
and  the  putting  of  new  wine  into  old  bottles,  are  all 
pictures  of  those  mixtures  and  compromises,  which  can- 
not, in  the  nature  of  things,  serve  any  good  and  lasting 
purpose.  If  we  follow  the  rejoicing  Bridegroom,  let  us 
not  try  to  keep  in  with  the  fasting  Pharisees,  or  the 
sacramentarian  legalists  of  the  day.  Let  the  Scientific 
Doubters  also  go  ;  for  faith  is  not  of  their  mind  :  she 
knows,  and  can  never  be  Agnostic.  Let  us  have  done 
with  the  doubts  which  make  us  fast,  and  let  us  hold 
high  festival  while  the  Bridegroom  is  still  with  us  by  his 
Spirit. 

"  We  would  follow  nought  beside 
Jesus,  Jesus  crucified." 


ii8  The  King's  Dominion  [chap.  ix. 


CHAPTER   IX.     18—26. 
[The  King's  Dominion  over  Disease  and  Death.] 

1 8, 19.  While  he  spake  these  things  unto  them,  behold,  there 
came  a  certain  ruler,  and  worshipped  him,  saying.  My  daugh- 
ter is  even  now  dead :  but  cotne  and  lay  thy  hand  upon  her, 
and  she  shall  live.  And  Jesus  arose,  and  followed  him,  and  so 
did  his  disciples. 

Our  Lord  had  better  work  to  do  than  to  be  talking 
about  meats  and  drinks,  feastings  and  fastings  :  he  is 
soon  clear  of  that  debate.  The  battle  of  life  and  death 
was  raging,  and  he  was  needed  in  the  fray. 

Sorrow  comes  even  to  the  families  of  the  excellent  of 
the  earth.  A  ruler  of  the  synagogue  and  a  believer  in  Jesus 
has  such  sickness  befallen  his  daughter  that  she  is  at 
death's  door,  and  is  probably  by  this  time  actually  dead. 
But  the  father  has  a  grand  faith.  Even  if  she  be  dead, 
Jesus  can  restore  her  with  a  touch.  Oh,  that  he  would 
but  come  !  He  worships  the  Lord,  and  pleads  with  him  : 
"  Come  and  lay  thy  hand  upon  her,  and  she  shall  live." 
Have  we  such  faith  as  this?  After  centuries  of  mani- 
festation, is  Jesus  as  well  trusted  as  in  the  days  of  his 
flesh  ?  Have  we  not  those  among  us  who  have  not  yet 
learned  the  happy  blend  which  we  see  in  the  ruler's 
conduct  ?  He  came  to  Jesus,  he  worshipped  him,  he 
prayed  to  him,  he  trusted  in  him. 

Our  King,  in  whom  is  vested  the  power  of  life  and 
death,  yields  at  once  to  the  petition  of  faith,  and  sets 
out  for  the  ruler's  house.  The  Lord  follows  believers, 
for  believers  follow  their  Lord  :  such  is  the  order  of 
verse  19.  Jesus  does  as  we  pray,  and  we  follow  as  he 
leads.     The  Preacher  steps  down  from  his  pulpit,  and 


CHAP.  IX.]  OVER  Disease  and  Death.  119 

becomes  a  visiting  Surgeon,  taking  his  rounds.  From 
discussing  Church  questions  our  great  Rabbi  very  readily 
turns  aside  to  go  and  see  a  sick,  nay,  a  dead  girl.  He  is 
more  at  home  in  doing  good  than  in  anything  else. 

20,  21.  And,  behold,  a  woman,  which  was  diseased  with  an 
issue  of  blood  twelve  years,  came  behind  him,  and  touched  the 
hem  of  his  garment :  for  she  said  within  herself.  If  I  may  but 
touch  his  garment,  I  shall  be  whole. 

This  is  an  incident  on  the  road,  a  wonder  by  the  way. 
While  the  Lord  is  moving  towards  the  chamber  of  the 
ruler's  dying  daughter,  he  works  a  miracle  without  a 
word.  He  was  intent  on  his  design  to  raise  a  girl  ;  but 
without  designing  it  he  cures  an  older  woman.  The 
very  spillings  and  overflowings  of  Christ's  power  are 
precious. 

Note  the  word  "behold."  Here  we  have  a  notable 
circumstance.  This  afflicted  woman  had  suffered  from  a 
weakening  hemorrhage  for  "twelve  years",  and  had 
found  no  cure  ;  but  now  she  beheld  the  great  Miracle- 
worker,  and  with  a  timid  courage  she  pushed  into  the 
crowd,  and  touched  the  hem  of  his  garment.  Great  fear 
kept  her  from  facing  him  :  great  faith  led  her  to  believe 
that  a  touch  of  his  robe  behind  him  would  cure  her. 
She  was  ignorant  enough  to  think  that  healing  went  from 
him  unconsciously ;  but  yet  her  faith  lived  despite  her 
ignorance,  and  triumphed  despite  her  bashfulness.  It 
was  her  own  idea  to  make  a  dash  for  it,  and  steal  a  cure  : 
"  She  said  ivithin  herself."  It  was  her  wisdom  that  at 
once  she  carried  out  her  resolve.  Poor  soul !  it  was  her 
only  chance,  and  she  would  not  lose  it.  It  happened 
that  our  Lord's  dress  was  drawn  backward  by  the  throng, 
and  she  was  able  with  her  finger  to  reach  its  hem.  She 
believed  that  this  would  be  enough,  and  so  it  proved. 
Oh,  that  we  were  as  eager  to  be  saved  as  she  was  to  be 
healed  !  Oh,  that  we  had  such  confidence  in  Jesus  as 
to  be  sure  that  if  we  come  into  contact  with  him,  even 


t20  The  King's  Dominion  [chap.  ix. 

by  the  least  promise,  and  the  smallest  faith,  he  can  and 
will  save  us  ! 

My  soul,  when  thou  art  in  urgent  need,  be  brave  to 
come  nigh  unto  thy  Lord  ;  for  if  a  touch  of  his  garment 
will  heal,  what  virtue  must  lie  in  his  own  self  ! 

22.  But  Jesus  turned  him  about,  and  when  he  saw  her,  he 
said.  Daughter,  be  of  good  comfort ;  thy  faith  hath  made  thee 
whole.    And  the  woman  was  made  whole  from  that  hour. 

We  have  not  all  the  story  here.  It  will  be  well  to 
read  it  in  Mark  v.  and  Luke  viii.  Jesus  knew  all  that 
was  going  on  behind  him.  If  his  back  be  towards  us 
now,  it  need  not  always  be  ;  for  he  "  turned  him  about." 
Even  when  fear  would  hide  from  Jesus,  he  spies  out  the 
trembler.  His  eye  found  her  speedily,  for  he  knew 
where  to  look.  '■'■  He  saw  her."  His  voice  cheered  her 
with  joyful  tones  of  acceptance.  He  did  not  chide  the 
blundering  of  her  ignorance,  but  he  commended  the 
bravery  of  her  faith,  and  consoled  her  trembling  heart. 
A  piece  of  fringe  and  a  finger  sufficed  to  form  a  contact 
between  a  believing  sufferer  and  an  Almighty  Saviour. 
Along  that  line  faith  sent  its  message,  and  love  returned 
the  answer.  She  "  was  made  whole  ",  and  she  knew  it ; 
but  she  feared  when  she  was  found  out  lest  she  should 
lose  the  blessing  and  earn  a  curse.  This  fear  soon 
vanished:  Jesus  called  her  ^'daughter."  He  fathered 
her  because  he  had  created  faith  in  her.  He  gave  her 
"  good  comfort"  because  she  had  good  faith.  It  was  his 
garment  which  she  touched,  but  it  was  her  faith  which 
had  touched  it  ;  therefore  our  Lord  said,  "  Thy  faith- 
hath  made  thee  whole";  and  thus  he  put  the  crown  upon 
the  head  of  her  faith,  because  her  faith  had  already  set 
the  crown  on  his  head.  The  moment  we  touch  Jesus 
we  are  made  whole ;  yea,  ^^ from  that  hour."  May  we 
touch  him  now,  and  may  this  hour  be  as  memorable  to 
,us  as  that  hour  was  to  her  ! 


CHAP.  IX.]  OVER  Disease  ajsid  Death. 


23,  24.  Ami  when  Jesus  came  into  the  ruler's  house,  and 
saw  the  minstrels  and  the  people  making  a  noise,  he  said  unto 
them.  Give  place :  for  the  maid  is  not  dead,  but  sleepeth.  And 
they  laughed  him  to  scorn. 

The  funeral  wailing  had  already  begun  :  "the  min- 
strels "  had  commenced  their  hideous  discords.  Mis- 
trustful friends  are  eager  to  bury  us-  before  the  due  time  ; 
and  we  are  ourselves  too  apt  to  fall  into  the  same  error 
about  others.  Unbelief  calls  in  the  undertakers  and  the 
hired  mourners  to  bury  those  who  will  yet  live  for  years. 
We  give  over  to  hopelessness  those  whom  Jesus  will 
save  ;  or  we  begin  "  making  a  noise  "  where  a  gracious, 
silent  work  would  be  far  better. 

Jesus  will  have  the  death-music  quieted  ;  for  it  is 
premature,  and  even  false  in  its  significance.  He  says 
to  the  minstrels,  "  Give  place."  Many  things  have  to 
give  place  when  Jesus  comes  on  the  scene  ;  and  he  takes 
care  that  they  shall  give  place  ;  for  he  puts  them  out  of 
the  room.  To  him  the  maid  is  asleep  rather  than  dead  ; 
for  he  is  about  to  call  her  back  to  life.  He  sees  the 
future  as  well  as  the  present ;  and  to  him  in  that  light 
"the  maid  is  not  dead,  but  sleepeth."  The  Lord  Jesus 
wants  not  pipers,  flute-players,  and  wailers  ;  his  own  still 
voice  is  more  fit  for  work  in  the  death-chamber  with  a 
young  girl.  Jesus  is  going  to  do  wonders,  and  the  hired 
performances  of  those  who  mimic  woe  are  not  in  tune 
therewith. 

When  Jesus  tells  the  hired  performers  that  there  will 
be  no  need  to  proceed  with  the  funeral,  for  the  girl  will 
live,  they  answer  with  scoffs,  for  they  are  sure  that  she 
is  dead.  It  is  a  shameful  thing  to  laugh  at  Christ.  Yet 
"  he  endured  such  contradiction  of  sinners  against  him- 
self ",  and  was  not  angry.  We  need  not  be  dismayed 
when  we  are  ridiculed  ;  for  "  they  laughed  HIM  to  scorn." 
Nor  may  we  stop  our  working  Ijecause  of  derision  ;  for 
Jesus  went  on  with  his  resurrection  work  despite  the 
mockers. 


122  The  King's  Dominion.  [chap.  ix. 

25.  But  when  the  people  were  put  forth,  he  went  in,  and 
took  her  by  the  hand,  and  the  maid  arose. 

It  was  not  meet  that  a  ribald  throng  should  behold 
the  majestic  mystery  of  resurrection  ;  they  must  be  ^^ put 
forth."  Moreover,  the  hideous  noise  of  the  funeral 
wailers  was  not  a  fit  accompaniment  of  the  Saviour's  word 
of  power.  The  people  were  turned  out,  and  then  the 
Lord  "  went  in  "  to  work  his  miracle.  He  loves  to  work 
in  quiet.  There  are  directions  in  modern  church  life  in 
which  noise  and  popular  excitement  will  have  to  come 
to  an  end  before  much  is  done  by  the  Lord. 

When  we  read,  "  ITe  took  her  by  the  hand" ,  it  reminds 
us  of  his  touching  Peter's  wife's  mother.  He  shows  a 
sacred  familiarity  with  those  whom  he  saves.  He  is  not 
said  in  this  gospel  to  have  spoken,  and  thus  the  contrast 
between  empty  noise  and  his  mighty  silence  is  brought 
out  clearly.  Life  was  gone  from  the  maiden  ;  but  the 
result  was  the  same  as  in  the  case  of  Peter's  relative  who 
was  still  alive  :  she  arose.  How  much  had  taken  place 
before  a  dead  girl  could  rise  !  This  is  the  first  case  of 
resurrection  by  our  Lord  :  it  was  that  of  one  who  had 
but  just  died,  and  it  is  typical  of  the  giving  of  spiritual 
life  to  persons  who  have  not  yet  come  to  the  stage  of 
corruption  which  necessitates  carrying  them  out,  like  the 
widow's  son  ;  or  of  actual  decay,  which  has  led  to  burial, 
as  in  the  case  of  Lazarus.  In  each  case  the  miracle  was 
the  same  ;  but  the  surroundings  greatly  differed,  so  that 
the  instruction  varied. 

Lord,  take  our  dear  young  children  by  the  hand,  and 
raise  them  up  to  everlasting  life  while  they  are  children  ! 

26.  And  the  fame  hereof  went  abroad  into  all  that  land. 

The  news  of  the  raising  of  the  dead  was  sure  to 
spread,  especially  as  it  was  the  daughter  of  the  ruler  of 
the  synagogue.  Where  new  life  is  bestowed,  there  will 
beno  fear  of  its  being  unobserved.  Jesus  will  have/aw^ 
if  we  have  life,  and  we  should  take  care  that  it  is  so. 


CHAP.  IX.]       The  King  healing  the  Blind. 


CHAPTER   IX.     27—31. 
[The  King's  Touch  healing  the  Blind.] 

27.  And  when  Jesus  departed  thence,  two  blind  men  fol- 
lowed him,  crying,  and  saying.  Thou  Son  of  David,  have 
mercy  on  us. 

No  sooner  does  Jesus  move  than  fresh  candidates  for 
his  bounty  appear :  the  blind  seek  sight  from  him.  Two 
sightless  men  had  become  companions  in  affliction  ;  they 
may  have  been  father  and  son.  They  were  in  downright 
earnest,  for  they  "followed  him,  crying,  and  saying,  Have 
mercy  on  us."  Persevering,  vehement,  yet  intelligent  was 
their  appeal.  They  were  of  one  mind  in  reference  to 
Jesus,  and  therefore  they  went  one  way,  and  used  one 
prayer,  to  one  and  the  same  person.  Our  Lord  is  here 
called  by  his  royal  name  :  "  Thou  Son  of  David."  Even 
the  blind  could  see  that  he  was  a  king's  son.  As  Son  of 
David,  he  is  entreated  to  show  mercy,  and  act  according 
to  his  royal  nature.  It  is  mercy  which  gives  us  our 
faculties,  and  mercy  alone  can  restore  them. 

This  prayer  suits  us  when  we  perceive  our  own  dark- 
ness of  mind.  When  we  cannot  see  our  way  into  truth, 
let  us  appeal  to  the  Lord  for  gracious  instruction  ;  ever 
remembering  that  we  have  no  claim  except  that  which 
originates  in  his  mercy. 

28.  And  when  he  was  come  into  the  house,  the  blind  men 
came  to  him  :  and  Jesus  saith  unto  them.  Believe  ye  that  I  am 
able  to  do  this  ?     They  said  unto  him.  Yea,  Lord. 

They  were  most  eager  for  the  boon.  They  gave  him 
no  leisure :  they  pressed  into  the  house  where  he  had 
sought  privacy  and  rest :  they  came  to  him,  even  to  Jesus 
himself.    The  Lord  would  have  them  express  their  faith, 


124  The  King's  Touch  [chap.  ix. 

and  so  he  makes  inquiry  of  them  as  to  what  they  believe 
about  himself.  Jesus  makes  no  inquiry  about  their  eyes, 
but  only  about  their  faith  :  this  is  ever  the  vital  point. 
They  could  not  see,  but  they  could  believe  ;  and  they 
did  so,  They  had  a  specific  faith  as  to  the  matter  about 
which  they  prayed  ;  for  our  Lord  put  it  plainly,  "Believe 
ye  that  I  am  able  to  do  this  ?  "  They  had  also  a  clear 
view  of  the  character  of  him  to  whom  they  applied  ;  for 
they  had  already  styled  him  "Son  of  David",  and  now 
they  called  him  "Lord." 

29.  Then  touched  he  their  eyes,  saying.  According  to  your 
faith  be  it  unto  you. 

Again  he  arouses  their  faith  ;  and  this  time  he  throws 
the  whole  responsibility  upon  their  confidence  in  him. 
"According  to  your  faith  be  it  unto  you."  He  touched 
them  with  his  hand  ;  but  they  must  also  touch  him  with 
their  faith.  The  word  of  power  in  the  last  sentence  is 
one  upon  which  he  acts  so  continually,  that  we  may  call 
it,  as  to  many  blessings,  a  rule  of  the  kingdom.  We  have 
the  measuring  of  our  own  mercies  ;  our  faith  obtains  less 
or  more  according  to  its  own  capacity  to  receive.  Had 
these  men  been  mere  pretenders  to  faith  they  would 
have  remained  blind.  If  we  will  not  in  very  truth  trust 
our  Lord,  we  shall  die  in  our  sins. 

30,  And  their  eyes  were  opened ;  and  fesus  strait ly 
charged  them,  saying.  See  that  no  man  know  it. 

They  both  saw  :  the  double  miracle  was  wrought  at 
the  same  moment.  Comrades  in  the  dark,  they  are  now 
companions  in  the  light.  Singular  that  for  two  souls 
there  should  thus  be  one  destiny  !  It  was  a  singular 
double  fact,  and  deserved  to  be  made  widely  known  ;  but 
our  Lord  had  wise  reasons  for  requiring  silence.  He 
" straitly  charged  them."  He  left  them  no  option:  he 
demanded  complete  silence.  He  that  opened  their  eyes 
closed  their  mouths.      Jesus  did  not  desire  fame  :    he 


CHAP.  IX.]  HEALING    THE    BUND.  125 


wanted  less  crowding  ;  he  wished  to  avoid  excitement  ; 
and  therefore  he  was  express  and  peremptory  in  his 
order  :    "  See  that  no  man  know  it." 

31.  But  they,  when  they  were  departed,  spread  abroad  his 
fame  in  all  that  country. 

They  most  industriously  published  what  they  were 
bidden  to  conceal,  till  "  all  that  country  "  rang  with  the 
news.  In  this  they  erred  greatly,  and  probably  caused 
the  Saviour  so  much  inconvenience  by  the  pressure  of 
the  crowd,  that  he  had  to  remove  from  the  town.  We 
may  not  hope  that  we  are  doing  right  if  we  disobey  our 
Lord.  However  natural  disobedience  may  appear  to  be, 
it  is  disobedience,  and  must  not  be  excused.  Even  if 
the  results  turned  out  to  be  advantageous,  it  would  not 
make  it  right  to  break  the  command  of  our  Lord.  Silence 
is  more  than  golden  when  our  King  commands  it.  He 
doth  not  seek  applause,  nor  cause  his  voice  to  be  heard 
in  the  streets  that  he  may  be  known  to  be  doing  a  great 
work.     His  followers  do  well  to  copy  his  example. 

We  do  not  wonder  that  our  Lord's  name  became 
famous  when  there  were  such  persons  to  advertise  it. 
How  earnestly  and  eloquently  would  the  two  formerly 
blind  men  tell  the  story  of  how  he  opened  their  eyes  ! 
We  are  not  forbidden,  but  exhorted  to  make  known  the 
wonders  of  his  grace.  Let  us  not  fail  in  this  natural, 
this  necessary,  this  useful  duty.  More  and  more  let  us 
"  spread  abroad  his  fame." 


126  The  King  and  those  [chap.  ix. 

CHAPTER  IX.     32—35. 
[The  King  and  th(dse  possessed  with  Devils.] 

32.  As  they  went  out,  behold,  they  brought  to  him  a  dumb 
m.an  possessed  with  a  devil. 

As  a  pair  of  patients  leave  the  surgery,  another  poor 
creature  comes  in.  Note  the  "behold."  The  case  is 
striking.  He  comes  not  freely,  or  of  his  own  accord  : 
"  they  brought"  him  :  thus  should  we  bring  men  to  Jesus. 
He  does  not  cry  for  help,  for  he  is  "a  dumb  man."  Let 
us  open  our  mouths  for  the  dumb.  He  is  not  himself, 
but  he  is '^  possessed  with  a  devil."  Poor  creature!  will 
anything  be  done  for  him  ? 

33.  And  when  the  devil  was  cast  out,  the  dumb  spake :  and 
the  multitudes  marvelled,  saying.  It  was  never  so  seen  in  Israel. 

Our  Lord  does  not  deal  with  the  symptoms,  but  with 
the  source  of  the  disorder,  even  with  the  evil  spirit. 
'''' The  devil  was  cast  out  " \  and  it  is  mentioned  as  if  that 
were  a  matter  of  course  when  Jesus  came  on  the  scene. 
The  devil  had  silenced  the  man,  and  so,  when  the  evil 
one  was  ^px^e.,"  the  dumb  spake."  How  we  should  like 
to  know  what  he  said  !  Whatever  he  said  it  matters  not; 
the  wonder  was  that  he  could  say  anything.  The  people 
confessed  that  this  was  a  wonder  quite  unprecedented  ; 
and  in  this  they  only  said  the  truth  :  "  It  was  never  so 
seen  in  Israel."  Jesus  is  great  at  surprises  :  he  has  novel- 
ties of  gracious  power.  The  people  were  quick  to  ex- 
press their  admiration ;  yet  we  see  very  little  trace  of 
their  believing  in  our  Lord's  mission.  It  is  a  small  thing 
to  marvel,  but  a  great  thing  to  believe. 

O  Lord,  give  the  people  around  us  to  see  such  revivals 
and  conversions,  as  they  have  never  known  before  ! 


CHAP.  IX.]  POSSESSED  WITH  DevILS.  127 

34.  But  the  Pharisees  said.  He  casteth  out  devils  through 
the  prince  0/  the  devils. 

Of  course,  they  had  some  bitter  sentence  ready. 
Nothing  was  too  bad  for  them  to  say  of  Jesus.  They 
were  hard  pressed  when  they  took  to  this  statement, 
which  our  Lord  in  another  place  so  easily  answered. 
They  hinted  that  such  power  over  demons  must  have 
come  to  him  through  an  unholy  compact  with  "  the  prince 
of  the  devils."  Surely  this  was  going  very  near  to  the  un- 
pardonable sin. 

35.  And  Jesus  went  about  all  the  cities  and  villages,  teach- 
ing in  their  synagogues,  and  preaching  the  gospel  of  the  king- 
dom, and  healing  every  sickness  and  every  disease  among  the 
people. 

This  was  his  answer  to  the  blasphemous  slanders  of 
the  Pharisees.  A  glorious  reply  it  was.  Let  us  answer 
calumny  by  greater  zeal  in  doing  good. 

Small  places  were  not  despised  by  our  Lord:  he  went 
about  the  villages  as  well  as  the  cities.  Village  piety  is 
of  the  utmost  importance,  and  has  a  close  relation  to  city 
life.  Jesus  turned  old  institutions  to  good  account :  the 
'^synagogues"  became  his  Seminaries.  Three-fold  was 
his  ministry  :  expounding  the  old,  proclaiming  the  new, 
healing  the  diseased. 

Observe  the  repetition  of  the  word  "every"  as  show- 
ing the  breadth  of  his  healing  power.  All  this  stood  in 
relation  to  his  royalty  ;  for  it  was  "  the  gospel  of  the  king- 
dom" which  he  proclaimed.  Our  Lord  was  "the  Great 
Itinerant  ":  Jesus  went  about  preaching,  and  healing.  His 
was  a  Medical  Mission  as  well  as  an  evangelistic  tour. 
Happy  people  who  have  Jesus  among  them  !  Oh,  that 
we  might  now  see  more  of  his  working  among  our  own 
people ! 


128         The  King  pitying  the  Multitudes,   [chap.  ix. 

CHAPTER  IX.     36—38. 
[The  King  pitying  the  Multitudes.] 

36.  But  when  he  saw  the  multitudes,  he  was  moved  with 
compassion  on  them,  because  they  faitited,  and  were  scattered 
abroad,  as  sheep  having  no  shepherd. 

A  great  crowd  is  a  demand  upon  compassion,  for  it 
suggests  so  much  sin  and  need.  In  this  case,  the  great 
want  was  instruction  :  "  tkey  fainted"  for  want  of  com- 
fort ;  they  "were  scattered  abroad"  for  lack  of  guidance. 
They  were  eager  to  learn,  but  they  had  no  fit  teachers. 
"  Sheep  having  no  shepherd"  are  in  an  ill  plight.  Unfed, 
unfolded,  unguarded,  what  will  become  of  them  ?  Our 
Lord  was  stirred  with  a  feeling  which  agitated  his  inmost 
soul.  "  He  was  moved  7uith  compassion."  What  he  saw 
affected  not  his  eye  only,  but  his  heart.  He  was  over- 
come by  sympathy.  His  whole  frame  was  stirred  with 
an  emotion  which  put  every  faculty  into  forceful  move- 
ment. He  is  even  now  affected  towards  our  people  in 
the  same  manner.  Jle  is  moved  with  compassion  if  we 
are  not. 

37,  38.  Then  saith  he  unto  his  disciples.  The  harvets  truly 
is  plenteous,  but  the  labourers  are  few  ;  pray  ye  therefore  the 
Lord  of  the  harvest.,  that  he  will  send  forth  labourers  into 
his  harvest. 

His  heavy  heart  sought  solace  among  "  his  disciples," 
and  he  spake  to  them.  He  mourned  the  scantiness  of 
workers.  Pretenders  were  many,  but  real  "labourers  "  in 
the  harvest  were  few.  The  sheaves  were  spoiling.  The 
crowds  were  ready  to  be  taught,  even  as  ripe  wheat  is 
ready  for  the  sickle  ;  but  there  were  few  to  instruct  them, 
and  where  could  more  teaching  men  be  found  ? 


CHAP.  X.]  The  King  commissioning  his  Officers.     129 

God  only  can  thrust  out,  or  "  send  forth  labourers." 
Man-made  ministers  are  useless.  Still  are  the  fields  en- 
cumbered with  gentlemen  who  cannot  use  the  sickle. 
Still  the  real  ingatherers  are  few  and  far  between.  Where 
are  the  instructive,  soul-winning  ministries  ?  Where  are 
those  who  travail  in  birth  for  their  hearers' salvation? 
Let  us  plead  with  the  Lord  of  the  harvest  to  care  for  his 
own  harvest,  and  send  out  his  own  men.  May  many  a 
true  heart  be  moved  by  the  question,  "Whom  shall  I 
send  ?  And  who  will  go  for  us  ?  "  to  answer,  "  Here  am 
I !     Send  me." 


CHAPTER  X.     1—15. 

[The  King  commissioning  his  Officers.] 

And  when  he  had  called  unto  him  his  twelve  disciples,  he 
gave  them  power  against  unclean  spirits,  to  cast  them  out,  and 
to  heal  all  manner  of  sickness  and  all  7nan7ier  of  disease. 

See  the  way  of  making  apostles.  They  were  first 
disciples,  and  afterwards  teachers  of  others  :  they  were 
specially  his,  and  then  they  were  given  to  be  a  blessing 
to  men.  They  were  "  called  unto  him  "  ;  and  thus  their 
higher  call  came  to  them.  In  the  presence  of  their  Lord 
they  received  their  equipment:  "  He  gave  them,  power." 
Is  that  so  with  us  in  our  own  special  office  ?  Let  us 
come  to  him,  that  we  may  be  clotlied  with  his  authority 
and  girded  with  his  strength.  Their  power  was  miracu- 
lous ;  but  it  was  an  imitation  of  their  Lord's,  and  the 
words  applied  to  it  are  very  much  the  same  as  we  have 
seen  in  use  about  his  miracles  of  healing.  The  twelve 
were  made  to  represent  their  Lord.  We,  too,  may  be  en- 
abled to  do  what  Jesus  did  among  men.  Oh,  for  such 
an  endowment ! 


13©    The  King  commissioning  his  Officers,  [chap.  x. 

2.  Now  the  names  of  the  twelve  apostles  are  these ;  The 
first,  Simon,  who  is  called  Peter,  and  Andrew  his  brother; 
Tames  the  son  of  Zebedee,  and  fohn  his  brother. 

The  Holy  Spirit  does  not  object  to  truthful  statistics  : 
there  were  twelve  apostles.  This  was  a  complete  num- 
ber, neither  too  many  nor  too  few  ;  and  a  number  which 
linked  the  spiritual  Israel  with  the  nation  which  had  typ- 
ified it.  The  Holy  Spirit  has  no  love  to  the  anonymous, 
or  to  the  use  of  initials,  as  some  have  in  these  days.  He 
gives  the  names,  and  why  not  ?  Order  is  observed  in  this 
muster-roll.  "The  first",  for  he  generally  put  himself 
first,  and  was  by  his  energy  and  ability  most  fittingly  the 
leader,  "Simon,  who  is  called  Peter",  "a  stone";  and  a 
right  solid  stone  he  came  to  be.  With  him  is  Andrew, 
his  manly  brother.  It  is  well  when  brothers  in  the  flesh 
are  brothers  in  spirit.  Then  come  James  and  John,  the 
two  sons  of  thunder ;  one  of  them  so  early  to  be  a  mar- 
tyr, the  other  so  inexpressibly  dear  to  the  Lord  Jesus. 

3.  Philip,  and  Bartholomew;  Thomas,  and  Matthew  the 
publican :  James  the  son  of  Alphceus,  and  Lebbceus,  whose  sur- 
name was  Thaddceus. 

It  seems  probable  that  Bartholomew  is  Nathaniel, 
ivhom  Philip  led  to  Jesus  :  they  are  well  put  together. 
Bartholomew  is  never  mentioned  without  an  and:  he 
was  a  kind  of  man  to  work  with  other  people.  It  is  also 
likely  that  LebbcBus  is  Jude,  or  "Judas,  not  Iscariot": 
there  may  have  been  some  link  between  him  and  James. 
A  man  may  have  an  alias,  and  yet  not  be  an  alien.  Ob- 
serve how  Matthew  keeps  us  in  mind  that  he  had  been  a 
publican.  With  holy  gratitude  he  thus  records  his  former 
estate,  that  the  grace  which  called  him  might  be  the 
more  conspicuous.  Thomas  was  as  truly  called  by  the 
Lord  as  any  of  them,  though  he  was  one  whose  mind 
entertained  distressing  questions. 

4.  Simon  the  Canaanite,  and  Judas  Iscariot,  who  also  be' 
trayed  him,. 


CHAP.  X.]  The  King  commissioning  his  Officers.     151 

Thus  they  go  two  and  two,  till  the  traitor  brings  up 
the  rear.  Simon  the  Zealot  is  cooled  down  by  the  calcu- 
lating prudence  of  Judas  Iscariot.  Judas  was  probably 
the  best  financier  of  the  company,  and  he  comes  at  the 
end  with  the  bag.  This  quality  rendered  him  useful,  but 
it  was  perverted  to  his  ruin,  for  he  sold  his  Master  for 
silver.  What  a  description  to  follow  a  name — "  who  also 
betrayed  him  "  !  God  grant  it  may  never  be  set  after  the 
name  of  any  one  of  us  !  The  apostolic  number  fitly  rep- 
resents the  twelve  tribes  of  Israel ;  and  for  practical 
purposes  the  twelve  form  a  workable  band  of  leaders,  a 
sufficient  jury,  and  a  competent  company  of  witnesses. 

5,  6.  These  twelve  Jesus  sent  forth,  and  commanded  them, 
saying,  Go  not  into  the  way  of  the  Gentiles,  and  into  any  city  of 
the  Samaritans  enter  ye  not :  but  go  rather  to  the  lost  sheep  of 
the  house  of  Israel. 

This  was  "  a  mission  to  the  Jews "  only,  meant  for 
the  general  arousing  of  the  chosen  nation.  It  is  an  ex- 
ample of  a  special  mission,  and  it  gives  authority  for 
missions  to  special  characters  ;  but  it  must  not  be  made 
into  an  example  by  which  the  Lord  is  supposed  to  pre- 
scribe a  cast-iron  rule  for  all  missions.  The  people  at 
that  time  were  favourably  disposed  to  our  Lord,  and  thus 
his  apostles  might  expect  treatment  of  a  more  generous 
kind  than  can  be  looked  for  in  these  times.  Certain  of 
these  regulations  were  altered  on  a  subsequent  mission, 
when  the  people  were  less  favourably  disposed.  This 
was  a  mission  from  Israel  to  Israel.  It  was  not  for  the 
Gentiles,  but  it  was  to  be  strictly  confined  to  "  the  House 
of  Israel."  Even  the  people  most  like  the  Jews  were 
not  to  be  visited  :  "  Into  any  city  of  the  Samaritans  enter 
ye  not."  It  was  a  search  for  'lost  sheep  of  the  house  of 
Jsraer\'m  the  pastures  near  the  fold.  We  may  occa- 
sionally have  class-services — for  working-men,  &c.;  but 
the  standing  orders  are  not  so,  but  rather,  "  Go  ye  into 
all  the  world,  and  preach  the  gospel  to  every  creature." 


132     The  King  commissioning  his  Officers,  [chap.  x. 

7.  And  as  ye  go,  preach,  saying.  The  kingdom  of  heaven 
is  at  hand. 

Their  first  work  was  proclaiming  the  coming  king- 
dom, and  preparing  the  way  for  the  coming  King.  Those 
Israelites  who  were  willing  might  become  subjects  of  this 
heavenly  kingdom,  and  therefore  were  they  informed  of 
its  near  approach. 

8.  Heal  the  sick,  cleanse  the  lepers,  raise  the  dead,  cast  out 
devils:  freely  ye  have  received,  freely  give. 

Having  ministered  to  souls,  they  were  to  bless  the 
bodies  of  men  ;  and  thus  they  would  confirm  their  mes- 
sage by  their  miracles.  These  deeds  of  mercy  are  on  the 
ascending  scale  :  note  the  steps.  All  was  to  be  done 
without  fee  or  reward  :  their  powers  had  not  been  pur- 
chased, their  miracles  were  not  to  be  sold. 

9.  10.  Provide  neither  gold,  nor  silver,  nor  brass  in  your 
purses,  nor  scrip  for  your  journey,  neither  two  coats,  neither 
shoes,  nor  yet  staves :  for  the  workman  is  worthy  of  his  meat. 

They  would  not  need  to  pay  for  food  or  lodging  :  the 
people  would  entertain  them  freely,  and  therefore  they 
required  no  form  of  money  ;  not  even  a  copper.  They 
needed  not  to  carry  a  wallet ;  for  meals  would  be  gener- 
ously offered  them  by  those  whom  they  instructed  and 
healed.  They  were  not  to  load  themselves  with  extra 
clothing ;  for  if  the  weather  should  require  it,_the  people 
would  supply  it :  even  if  their  shoes  wore  out,  their 
hearers  would  see  them  shod.  When  a  ministry  is  really 
acceptable,  the  preacher  will  not  be  left  to  suffer  want  as 
to  the  absolute  necessaries  of  life.  They  needed  not 
even  wait  to  find  a  staff ;  for  if  one  was  required,  and 
they  set  off  without  it,  one  would  be  given.  Among  a 
willing  people,  such  a  mission  is  not  only  possible,  but  it 
is  in  the  highest  degree  suitable.  It  is  but  right  and  just 
that  people  should  support  in  temporals  those  who  min- 


CHAP.  X.]  The  King  commissioning  his  Officers.     133 

ister  to  them  in  spirituals,  and  it  is  right  that  plans 
should  be  adopted  which  cast  this  duty  upon  them,  as  in 
this  case.  The  preacher  is  to  preach  freely;  but  those 
who  are  benefited  are  also  freely  to  find  meat  for  him. 
Such  a  mission  as  this  is  not  a  mission  to  the  heathen  in 
any  sense.  Its  methods  are  good  for  itself,  but  they 
would  not  be  possible  among  hostile  tribes  :  in  the  case 
of  work  among  opponents,  our  Lord's  command  under 
other  circumstances  is  to  be  followed.  See  Luke  xxii. 
36  :  "  He  that  hath  a  purse,  let  him  take  it,"  &c.  Dif- 
ferent modes  of  procedure  are  to  be  adopted  at  different 
times.  Oh,  that  some  of  our  very  spiritual  brethren  had 
a  little  common-sense  !  We  offer  the  prayer  with  very 
faint  heart. 

1 1 .  And  into  whatsoever  city  or  to^n  ye  shall  enter,  en- 
quire who  in  it  is  worthy  ;  and  there  abide  till  ye  go  hence. 

Seek  out  people  fit  to  be  associated  with  you  in  holy 
service.  Whatever  their  circumstances  may  be,  regard 
chiefly  their  character.  For  the  best  work  look  out  the 
best  men.  Do  not  compromise  your  Master  by  lodging 
with  persons  of  evil  repute.  But  do  not  shift  your  quar- 
ters, or  run  from  one  to  another,  lest  you  seem  mere 
mendicants,  begging  from  door  to  door.  Keep  to  those 
good  people  with  whom  your  mission  begins.  It  may  be 
that  richer  people  will  turn  up  ;  but  never  forget  the 
worthy  men  and  women  who  first  entertained  you.  Wise 
rules,  these.  This  is  not  the  method  to  be  followed 
among  the  heathen,  where  none  can  be  called  "worthy." 
There  we  seek  the  sinful,  and  feel  ourselves  sent  to  the 
most  degraded. 

12.  And  when  ye  come  into  an  house,  salute  it. 

Say,  "  Peace  be  to  this  house."  Be  very  courteous 
openly,  and  very  benevolent  inwardly.  You  come  as  a 
benediction,  come  with  a  benediction.     We  ought  never 


134    The  King  commissioning  his  Officers,  [chap.  x. 

to  enter  a  house  witTiout  wishing  it  good,  nor  leave  it 
without  having  endeavoured  to  make  it  better. 

13.  And  if  the  house  be  worthy,  let  your  peace  come  upon 
it ;  but  if  it  be  not  worthy,  let  your  peace  return  to  you. 

Think  well  of  all  till  they  prove  by  their  conduct 
that  your  good  opinion  is  an  error.  Bless  the  house,  and 
if  it  be  worthy,  the  Lord  will  make  your  blessing  effectual, 
and  peace  shall  dwell  there  ;  but  if  the  house  be  not 
worthy,  the  blessing  shall  by  your  Lord's  ordinance,  "  re- 
turn to  you  ",  and  that  will  enable  you  to  bear  the  rebuff 
without  being  discouraged.  IVe  cannot  judge  of  worthi- 
ness ;  but  the  Lord  will  do  so.  We  are  to  hope  well  of 
all.  We  shall  get  good  even  if  we  fail  to  do  good.  If 
the  failure  be  through  no  fault  of  ours,  it  will  be  no 
failure  to  us. 

14.  And  whosoever  shall  not  receive  you,  nor  hear  your 
words,  when  ye  depart  out  of  that  house  or  city,  shake  off  the 
dust  of  your  feet. 

Disclaim  all  fellowship  with  those  who  will  not  have 
fellowship  with  your  Lord.  Be  not  angry  ;  do  not  de- 
nounce with  bitterness;  just  ^'' shake  off  the  dust  of  your 
feet",  and  go  elsewhere.  Don't  depart  to  rail  at  the 
people  in  private  ;  but  let  them  know  that  you  quit  them 
because  they  refuse  your  message.  Do  this  openly,  and 
in  the  most  solemn  and  instructive  manner,  hoping  that 
your  departing  act  may  be  remembered.  It  is  to  be 
feared  that  we  treat  rejectors  of  Christ  in  a  sadly  trifling 
manner,  and  do  not  hold  up  their  rejection  of  our  King 
to  the  detestation  it  deserves.  We  ought  to  let  impeni- 
tent sinners  know  that  we  consider  them  out  of  our 
fellowship.  If  they  will  not  hear,  we  must  make  them 
see  that  we  disown  them,  and  count  them  to  be  unclean, 
because  they  refuse  Christ  Jesus.  How  little  of  this  is 
done  by  the  smooth-tongued  preachers  of  to-day  !  Men 
may  refuse  their  gospel,  and  still  be  the  bosom  friends 


CHAP.  X.]  King's  Messengers  may  be  Maltreated.  135 

of  those  who  preach  to  them.  Yea,  they  try  even  from 
the  pulpit  to  cheer  them  in  their  impenitence  by  the 
dream  of  a  "  larger  hope." 

1 5.  Verily  I  say  unto  you.  It  shall  be  more  tolerable  for 
the  land  of  Sodom  and  Gomorrah  in  the  day  of  judgment, 
than  for  that  city. 

The  accursed  cities  of  the  plain  may  look  for  a  fearful 
doom  ;  but  their  portion  will  not  be  so  unbearable  as 
that  of  those  to  whom  the  gospel  comes  in  freest  fash- 
ion ;  and  yet  they  will  not  receive  its  messengers,  nor 
even  hear  their  words.  With  what  solemnity  do  these 
threatenings  surround  both  the  preaching  and  the  hear- 
ing of  the  kingdom  !  Our  Lord  seals  his  terrible  proph- 
ecy with  a  Verily,  and  with  that  solemn  introduction,  "  / 
say  unto  you." 

Here  our  ever-blessed  King  sends  forth  his  royal  am- 
bassadors under  orders  to  summon  the  Jewish  nation  to 
own  their  sovereign  Lord  ;  and  he  supports  them  in 
their  errand  by  a  tremendous  threat  of  doom  to  those 
who  will  not  receive  them,  or  listen  to  their  words. 


CHAPTER   X.     16—25. 

[The  King's  Messengers  may  expect  to  be 
Maltreated.] 

16.  Behold,  I  send  you  forth  as  sheep  in  the  midst  of 
wolves :  be  ye  therefore  wise  as  serpents,  and  harmless  as 
doves. 

"■Behold."  Our  Lord  calls  for  special  attention,  and 
then  sets  before  his  sent  ones,  both  then  and  now,  what 
would  be  the  future  of  their  crusade.  What  he  was 
doing  was  very  wonderful ;  hence  the  "Behold  !  "    . 


136  The  King's  Messengers  [chap.  x. 

It  would  be  foolhardy  to  go  if  Jesus  did  not  say,  "  / 
send  you."  When  Jesus  sends  forth  sheep,  ^he.y  may  go 
fearlessly  into  the  very  "  midst  of  wolves."  He  sends 
them,  not  to  fight  with  wolves,  nor  to  drive  them  out  of 
their  haunts,  but  to  transform  them.  The  disciples  were 
sent  to  fierce  men  to  convince  them,  and  therefore  they 
must  be  wise  ;  to  convert  them,  and  therefore  they  must 
be  gentle.  The  weapons  of  Christians  are  that  they  are 
weaponless.  They  are  to  be  prudent,  discreet,  "  wise  as 
serpents"  ;  but  they  are  to  be  loving,  peaceful,  "  harmless 
as  doves."  The  Christian  missionary  will  need  to  be 
wary,  to  avoid  receiving  harm  ;  but  he  must  be  of  a 
guileless  mind,  that  he  do  no  harm.  We  are  called  to  be 
martyrs,  not  maniacs  ;  we  are  to  be  simple-hearted,  but 
we  are  not  to  be  simpletons. 

After  all,  the  mission  of  sheep  to  wolves  is  a  hopeful 
one,  since  we  see  in  the  natural  world  that  the  sheep, 
though  so  feeble,  by  far  outnumber  the  wolves  who  are 
so  fierce.  The  day  will  come  when  persecutors  will  be 
as  scarce  as  wolves,  and  saints  as  numerous  as  sheep. 

Lord,  in  my  work  for  thee,  so  teach  me  that  I  may 
display  the  wonderful  blend  of  serpent  and  dove,  which 
thou  dost  here  commend  to  thy  ministers.  Never  allow 
me  to  become  to  others  like  a  wolf,  but  may  I  conquer 
by  the  meekness  of  a  lamb  ! 

17,  18.  Bitt  beware  of  men  :  for  they  will  deliver  you  up 
to  the  councils,  and  they  will  scourge  you  in  their  synagogues  ; 
and  ye  shall  be  brought  before  governors  and  kings  for  my 
sake,  for  a  testimony  against  them,  and  the  Gentiles. 

"  Beware  of  men."  Do  not  rely  upon  them,  or  re- 
gard them  as  fellow-helpers  in  setting  up  the  kingdom  of 
heaven,  nor  attempt  to  soften  down  your  testimony  to 
suit  their  taste.  Do  not  court  their  approbation,  or 
place  any  great  value  upon  their  favour.  They  will  not 
shelter  you,  but  "  deliver  you  up  "  ;  they  will  not  arrange 
for  your  entertainment,  but  for  your  accusation   before 


CHAI'.   x.j         MAY  EXPECT  TO  BE  MALTREATED.  137 


councils ;  they  will  not  load  you  with  decorations,  but 
lash  you  with  scourges  in  their  places  of  public  assembly. 
Thus  would  Israelites  treat  Israelites.  The  cruelty  de- 
scribed by  the  words  "  scourge  you  in  their  synagogues  " 
must  surely  have  been  a  refinement  of  malice  ;  yet  with 
some  men  persecution  is  a  part  of  religion. 

The  malice  of  the  Jews  would  call  in  the  interference 
of  Gentile  magistrates  and  monarchs.  These  also  would 
become  persecutors,  and  before  their  tribunal  saints 
would  have  to  plead  for  their  lives  ;  but  as  this  would  be 
for  Christ's  sake,  they  would  thus  be  enabled  to  bear 
witness  for  their  Lord,  and  against  his  foes.  In  this  way 
only  would  heathen  governors  and  kings  be  likely  to  hear 
their  testimony  ;  and  therefore  they  were  to  welcome 
the  summons  to  appear  before  earthly  rulers. 

Our  attitude  must  be  one  of  caution  towards  men. 
We  must  not  commit  ourselves  to  them,  nor  rely  on  their 
patronage  ;  but  we  must  at  the  same  time  make  use  of 
every  opportunity  to  testify  for  our  Lord  before  them. 
Our  Protector  and  Lord  is  in  heaven. 

19.  But  when  they  deliver  you  up,  take  no  thoiiglU  how  or 
what  ye  shall  speak  :  for  it  shall  be  given  you  in  that  same 
hour  what  ye  shall  speak. 

When  you  are  before  the  judge,  or  about  to  be  there, 
do  not  worry  yourself  about  ^^  what  you  shall  speak."  Bi.' 
not  anxious  as  to  your  manner  or  matter  when  on  )oui 
defence.  If  you  are  the  Lord's  true  servant,  you  an 
the  spokesman  of  the  Holy  Spirit ;  he  will  work  in  )'ou 
a  peaceful  frame  of  mind,  and  fit  words  "  shall  be  given 
you."  He  will  speak  in  you  and  through  you.  The 
Father  himself  will  put  into  your  mouth,  at  the  mo- 
ment, the  fittest  reply  to  your  adversaries.  This  has  been 
wonderfully  true  in  former  ages  in  the  cases  of  martyrs 
for  the  truth's  sake  ;  and  bold  defenders  of  the  faith 
still  receive  the  same  kind  of  guidance.     Simple  peasant? 


138  The  King's  Messengers  [chap.  x. 


have  gravelled  great   philosophers,  and  humble  women 
have  put  learned  ecclesiastics  to  a  nonplus. 

20.  For  it  is  not  ye  that  speak,  but  the  Spirit  of  your 
Father  which  speaketh  in  you. 

All  along,  men  of  God  are  simply  instruments  for 
God.  Our  Lord  Jesus  claimed  to  speak,  not  of  himself, 
but  from  the  Father  ;  and  to  this  he  conforms  his  faith- 
ful witnesses.  They  speak  and  yet  they  speak  not :  God 
is  silent  and  yet  he  speaks  by  them. 

21.  And  the  brother  shall  deliver  up  the  brother  to  death, 
and  the  father  tin-  child :  and  the  children  shall  rise  tcp 
against  their  parents,  and  cause  them  to  be  put  to  death. 

Unnatural  hatreds  have  sprung  out  of  religious  bitter- 
ness. The  old  serpent  not  only  endeavours  to  poison 
the  relationship  of  the  creature  to  the  Creator,  but  even 
that  of  child  to  parent,  and  parent  to  child.  Brothers 
can  become  unbrotherly,  and  all  other  relations  unnatural, 
when  under  the  dominion  of  religious  bigotry.  In  times 
of  persecution  we  may  not  expect  love  to  ourselves  from 
those  who  love  not  God.  It  might  have  seemed  impos- 
sible that  blood  relations  should  be  willing  to  assist  in 
compassing  the  death  of  each  other  ;  but  history  has 
abundantly  shown  that  our  Lord's  words  were  none  too 
strong.  He  knew  the  hearts  of  men,  and  forewarned  his 
disciples  of  the  pitiless  tempest  which  would  beat  upon 
them  in  consequence  of  human  enmity  to  the  truth. 

22.  And  ye  shall  be  hated  of  all  men  for  my  name's  sake: 
but  he  that  endicreth  to  the  end  shall  be  saved. 

These  are  heavy  words,  but  true.  If  we  are  faithful 
we  shall  of  necessity  make  enemies.  Jesus  as  good  as 
says — The  classes  and  the  masses  will  turn  against  you 
because  of  the  name,  the  doctrine,  and  the  rule  of  your 
Master.  Sometimes  the  monarch,  and  sometimes  the 
mob,  will  rage  against  you  ;  but  either  from  one  or  other, 


CHAP.  X.]         MAY  EXPECT  TO  BE  MALTREATED.  139 


or  both,  shall  the  opposition  arise.  "  Ye  shall  be  hated 
of  all  men  for  my  natne's  sake  "  was  the  storm-signal  by 
which  successive  persecutions  were  announced.  That 
signal  may  again  be  displayed  in  the  order  of  divine 
providence.  Happy  are  they  who  can  bear  persecution, 
and  hold  on  and  hold  out  even  "to  the  end"  of  the  trial 
— the  close  of  life,  or  the  termination  of  the  dispensation. 
Such  "shall  be  saved"  indeed  ;  but  those  who  can  be 
overcome  by  opposition  are  lost. 

May  the  Lord  prepare  us  to  bear  up  under  the  ut- 
most unkindness,  and  hold  on  till  the  day  of  judgment 
comes,  or  till  he  makes  even  our  enemies  to  be  at  peace 
with  us  ! 

23.  But  when  they  persecute  you  in  this  city,  flee  ye  into 
another  :  for  verily  I  say  unto  you.  Ye  shall  not  have  gone  over 
the  cities  of  Israel,  till  the  Son  of  inan  be  come. 

They  were  to  keep  to  their  work,  and  preach  in  all 
the  cities  of  Israel  ;  but  they  might  flee  from  danger  in 
one  city,  and  move  to  another.  They  were  not  to  stop 
in  a  town,  and  contend  with  the  magistrates,  and  create 
confusion  and  disorder,  but  quickly  to  move  off  when 
they  were  cruelly  opposed.  It  is  to  the  last  degree  fool- 
ish to  attempt  to  force  religion  upon  men  :  it  advances 
by  gentleness,  and  not  by  violence.  If  a  town  is  up  in 
arms  against  the  preacher,  let  him  go  where  he  will  be 
less  opposed. 

There  would  always  remain  cities  which  needed  the 
light.  They  would  not  be  forced  to  cease  their  labours, 
because  certain  towns  closed  their  gates  against  them. 
Much  waste  land  needed  reclaiming,  let  them  hasten  to 
fresh  fields,  and  raise  harvests  there. 

While  they  were  to  change  their  place  they  were  to 
keep  to  their  plan.  Their  mission  to  Israel  was  to  be  a 
quick  work  altogether,  for  the  Lord  would  soon  visit  the 
land  in  judgment ;  and  they  would  hardly  have  time  to 
traverse  the  whole  country  before  Israel's  day  of  mercy 


140    Treatment  or  the  King's  Messengers,  [chap.  x. 

as  a  nation,  dwelling  in  her  own  land,  would  come  to  a 
close.  The  persecution  which  they  felt  in  one  city 
should  quicken  their  pace  in  going  to  another,  and  so 
promote  the  rapid  visitation  of  the  whole  country.  They 
were  not  to  delay  over  a  hopeless  town,  for  they  had  no 
time  to  spare.  In  some  such  diligent  manner  ought  we 
to  evangelize  the  world,  believing  that  we  have  not  an 
hour  in  which  to  loiter  ;  for  the  Son  of  man  may  come  on 
a  sudden.  If  his  Advent  were  very  speedily  to  happen, 
it  would  come  before  all  tribes  and  peoples  had  heard 
his  gospel  ;  and  this  must  not  be.  Many  should'run  to 
and  fro  and  spread  the  knowledge  of  his  cross.  If  we 
do  not  do  this  willingly,  it  may  be  we  shall  be  driven  to 
it.  Persecution  has  often  been  a  spur  to  the  church. 
Let  us  be  diligent  in  our  holy  calling,  and  preach  the 
gospel  while  we  can  do  so  in  peace,  for  perilous  times 
may  be  upon  us,  or  the  Lord  himself  may  appear  before 
we  think. 

24,  35.  Tlie  disciple  is  not  above  his  master,  nor  the  ser- 
I'ant  above  his  lord.  It  is  enough  for  the  disciple  that  he  be  as 
his  master,  and  the  servant  as  his  lord.  If  they  have  called 
the  master  of  the  house  Beelzebub,  how  much  more  shall,  they 
call  them  of  his  household? 

The  scholar  is  not  more  excellent  than  the  teacher, 
nor  the  servant  than  his  master.  Who  would  wish  to 
see  such  a  violation  of  all  order  and  rule  ?  Therefore, 
even  if  we  had  not  had  so  much  respect  paid  to  us  as  to 
our  Lord,  we  ought  to  have  been  well  content.  If  we 
receive  the  same  treatment  as  our  Master,  we  have 
enough  honour,  and  more  than  we  have  a  right  to  expect. 
What  then  ?  If  the  Master  of  the  family  is  likened  to 
Beelzebub,  the  fly-god  of  the  Philistines,  and  named  after 
the  prince  of  demons,  by  what  names  will  they  call  us  ? 
Doubtless  malice  will  quicken  wit,  and  sarcasm  will  in- 
vent words  which  pierce  as  daggers,  and  cut  like  knives. 
Thank  God,  they  may  call  us  what  they  like,  but  they 


CHAP.  X.J     The  King  cheering  mis  Champions.         141 


cannot  make  us  evil.  They  can,  and  will,  cast  out  our 
names  as  evil,  for  they  call  good  evil,  and  evil  good. 
God  was  slandered  in  Paradise,  and  Christ  on  Calvary  ; 
how  can  we  hope  to  escape  ?  Instead  of  wishing  to 
avoid  bearing  the  cross,  let  us  be  content  to  endure  dis- 
honour for  our  King's  sake.  Let  it  be  our  ambition  to 
be  as  our  Master  in  all  things.  Since  we  are  "  of  his 
household",  let  us  rejoice  to  share  with  "the  Master  of 
the  house."  It  is  so  great  an  honour  to  be  of  the  royal 
household,  that  no  price  is  too  high  to  pay  in  conse- 
quence. Close  conformity  to  the  image  of  their  Lord  is 
the  glory  of  saints.  To  "  be  as  his  fnaster  "  is  to  every 
true  servant  the  climax  of  his  ambition. 

O  Lord  Jesus,  our  Saviour  King,  we  see  how  thou 
wast  treated,  and  we  joyfully  enter  into  the  fellowship  of 
thy  sufferings  !  Grant  us  grace  never  to  shrink  in  our 
loyalty  to  thee,  cost  whatever  it  may. 


CHAPTER   X.     26—43. 

[The  King  cheering  his  Champions.] 

26.  Fear  them  not  therefore :  for  there  is  nothing  covered, 
that  shall  not  be  revealed ;  and  hid,  that  shall  ?tot  be  known. 

The  King  gives  reasons  for  courage,  saying,  "  Fear 
them  not  therefore."  Have  no  fear  of  slander  ;  your  Lord 
and  Master  bore  the  full  blast  of  that  pitiless  storm.  Have 
no  fear  of  misrepresentation,  for  the  great  God  will  right 
your  characters  before  long.  You  and  your  traducers 
will  alike  be  shown  up  in  the  colours  of  truth.  Though 
you  should  be  "covered"  with  obloquy,  your  integrity 
shall  ht"  revealed";  though  your  true  value  is  "/^z^",  it 
shall  yet  be  "known."     Secret  villainy  and  secret  virtue 


142        The  King  cheering  his  Champions,    [chap.  x. 

will  alike  be  set  in  the  full  blaze  of  day.     Anticipate  the 
future,  and  be  not  overwhelmed  by  the  present. 

27.      What  I  tell  you  in  darkness,  that  speak  ye  in  light  : 
and  luhat ye  hear  in  the  ear,  that  preach  ye  upon  the  house- 


God  is  the  great  revealer,  and  you  should  imitate 
him  by  publishing  the  truth  to  men.  Go  on,  true 
believers,  with  your  proper  work,  as  mouths  for  God. 
Tell  out  what  your  Master  tells  you.  Receive  a  message 
from  himself  in  your  quiet  meditation,  and  then  make  it 
known  everywhere.  Hear  it  like  a  whisper  in  your  ear, 
and  then  sound  it  forth  as  the  eastern  town-crier,  who 
gets  to  the  highest  point  in  the  village,  and  makes  all  the 
people  hear  from  ''''  the  housetops."  Keep  the  study  and 
the  closet  out  of  sight,  and  there  in  secret  meet  with 
Jesus  ;  and  then  set  the  pulpit  of  testimony  in  as  con- 
spicuous a  place  as  you  can  find.  If  plunged  "  in  dark- 
ness" of  sickness,  trouble,  or  distress,  listen  to  him  whose 
voice  is  heard  in  the  thick  darkness,  and  then  "  speak 
ye  in  light"  the  profitable  lessons  ye  have  learned. 

Lord,  let  no  one  of  us  speak  till  thou  speakest  to  him, 
and  then  let  him  not  be  silent.  May  all  thy  disciples 
present  to  thee  their  opened  ears,  and  then  use  in  thy 
cause  their  fire-touched  tongues  ! 

28.  And  fear  not  them  which  kill  the  body,  but  are  not 
able  to  kill  the  soul:  but  rather  fear  hitn  which  is  able  to 
destroy  both  soul  and  body  in  hell. 

This,  following  upon  the  former  verse,  forbids  us  to 
forbear  our  testimony  from  fear  of  men.  We  may  not 
say  less  or  more  because  of  the  opposition  of  the  foe. 
A  mighty  argument  against  fear  is  the  comparative  weak- 
ness of  the  enemy.  Men  can  only  wound  our  inferior 
part,  the  body,  but  are  not  able  to  kill  the  soul.  But  if  we 
disobey  God,  the  Supreme  Lord  of  life  and  death  has 
power  even  to  destroy  both  parts  of  our  being  by  casting 


CHAP.  X,]     The  King  cheering  his  Champions.         143 


them  both  into  the  death  and  darkness  of  Gehenna,  or 
hell.  Let  us  fear  the  Greater,  and  we  shall  not  fear  the 
less.  There  is  no  cure  for  the  fear  of  man  like  the  fear 
of  God. 

29 — 31.  Are  not  two  sparrows  sold  for  a  farthing?  and 
one  of  them  shall  not  fall  on  the  ground  without  your  Father. 
But  the  very  hairs  of  your  head  are  all  numbered.  Fear  ye 
not  therefore,  ye  are  of  more  value  than  many  sparrows. 

Here  is  a  sermon  against  fear,  and  sparrows  are  the 
text.  Those  birds  are  of  little  worth,  and  you  are  of  far 
greater  consideration  than  many  of  them.  God  observes 
the  death  of  a  sparrow,  and  he  much  more  notes  the 
lives  and  deaths  of  his  people.  Even  the  least  part  of 
his  children's  bodily  frame  has  been  registered.  The 
very  hairs  of  their  head  are  counted  and  catalogued  ; 
and,  to  the  most  minute  circumstance,  all  their  lives  are 
under  the  arrangement  of  the  Lord  of  love.  Chance  is 
not  in  our  creed  :  the  decree  of  the  Eternal  Watcher 
rules  our  destiny,  and  love  is  seen  in  every  line  of  that 
decree. 

Since  we  shall  not  suffer  harm  at  the  hand  of  men 
by  their  arbitrary  conduct,  apart  from  the  will  and  per- 
mission of  our  Father,  let  us  be  ready  to  bear  with  holy 
courage  whatever  the  wrath  of  man  may  bring  upon  us. 
God  will  not  waste  the  life  of  one  of  his  soldiers  ;  no, 
nor  a  hair  of  his  head.  If  we  die  in  God's  battle  we 
live  in  the  grandest  sense,  for  by  loss  of  life  we  gain 
life. 

32,  33.  Whosoever  therefore  shall  confess  me  before  men, 
him  will  I  confess  also  before  m.y  Father  which  is  in  heaven. 
But  whosoever  shall  deny  me  before  men,  him  will  I  also  deny 
before  7ny  Father  which  is  in  heaven. 

Because  divine  providence  rules  over  all,  the  destiny 
of  believers  is  secure  beyond  fear  of  harm,  and  they 
must  not  shrink  from  the  boldest  avowal  of  their  faith 


144        The  King  cheering  his  Champions,     [chap.  x. 

because  of  anxiety  to  preserve  their  lives.  Our  business 
is  to  confess  Christ  before  men.  In  him  the  truth  we 
acknowledge  begins,  centres,  and  ends.  Our  Confession 
of  Faith  is  a  confession  of  Christ :  he  is  our  theology,  or 
Word  of  God.  What  a  joy  to  confess  him  now  !  What 
a  reward  to  be  confessed  by  him  hereafter  in  the  glory- 
world  !  It  will  be  a  high  offence  against  the  great  God, 
whom  Jesus  twice  calls  "  my  Father  which  is  in  heaven  ", 
if  we  fail  to  confess  his  Son  on  earth. 

It  is  clear  that  in  this  passage  to  "  deny  "  Jesus  means, 
— not  to  confess  him.  What  a  grave  warning  is  this  for 
the  cowardly  believer !  Can  a  non-confessing  faith 
save  ?  To  live  and  die  without  confessing  Christ  before 
men  is  to  run  an  awful  risk.  Actually  to  recant  and 
give  up  Christ  must  be  a  dreadful  crime,  and  the  penalty 
is  fearful  to  contemplate.  Disowned  by  Jesus  before 
his  Father  who  is  in  heaven  !     What  hell  can  be  worse  ? 

Lord,  let  me  never  blush  to  own  thee  in  all  companies! 
Work  in  me  a  bold  spirit  by  thy  Holy  Spirit.  Let  me 
confess  thy  truth  whatever  the  spirit  of  the  age  may  be, 
uphold  thy  church  when  she  is  most  despised,  obey  thy 
precepts  when  they  cost  most  dear,  and  glory  in  thy 
name  when  it  is  most  reproached. 

34 — 36.  Think  not  that  I  am  come  to  send  peace  on  earth : 
T  came  not  to  send  peace,  but  a  sword.  For  T  am  come  to  set  a 
man  at  variance  against  his  father,  and  the  daughter  against 
her  mother,  and  the  daughter  in  law  against  her  m-other  in 
law.     And  a  man' s  foes  shall  be  they  of  his  own  household. 

Peace  will  be  the  ultimate  issue  of  our  Lord's 
coming  ;  but,  at  the  first,  the  Lord  Jesus  sends  a  sword 
among  men.  He  wars  against  war,  and  contends  against 
contention.  In  the  act  of  producing  the  peace  of  heaven 
he  arouses  the  rage  of  hell.  Truth  provokes  opposition, 
purity  excites  enmity,  and  righteousness  arouses  all  the 
forces  of  wrong. 

During  the  process   of   fermentation,  in  which    the 


CHAP.  X.]    The  King  cheering  his  Champions.         145 


right  works  for  mastery,  natural  relationships  go  for 
nothing  as  preservatives  of  peace.  The  coming  of  Christ 
into  a  house  is  often  the  cause  of  variance  between  the 
converted  and  the  unconverted.  The  more  loving  the 
Christian  is,  the  more  he  may  be  opposed  :  love  creates 
a  tender  zeal  for  the  salvation  of  friends,  and  that  very 
zeal  frequently  calls  forth  resentment.  We  are  to  expect 
this,  and  not  to  be  put  about  by  it  when  it  occurs. 
Animosities  on  account  of  religion  often  excite  the 
fiercest  of  enmities,  and  nearness  of  kin  inflames  rather 
than  quenches  the  hostility.  We  are  to  press  on  in  con- 
fessing the  Lord  Jesus,  come  what  may  of  it.  Even  if 
our  house  becomes  a  den  of  lions  to  us,  we  must  stand 
up  for  our  Lord.  The  peace-at-any-price  people  have 
no  portion  in  this  kingdom. 

Lord,  teach  us  how  to  behave  in  these  trying  circum- 
stances. 

37.  He  that  loveth  father  or  mother  more  than  me  is  not 
worthy  of  me :  and  he  that  loveth  son  or  daughter  more  thati 
me  is  not  worthy  of  me. 

Christ  must  be  first.  He  herein  claims  the  highest 
place  in  every  human  breast.  Could  he  have  done  so 
had  he  not  been  divine  ?  No  mere  prophet  would  talk 
in  this  fashion.  Yet  we  are  not  sensible  of  the  slightest 
egotism  in  his  speech,  neither  does  it  occur  to  us  that  he 
goes  beyond  his  line.  We  are  conscious  that  the  Son  of 
God  has  a  right  to  speak  thus,  and  only  he. 

We  must  earnestly  beware  of  making  idols  of  our 
dearest  ones,  by  loving  them  more  than  Jesus.  We  must 
never  set  them  near  the  throne  of  our  King.  We 
are  not  worthy  to  dwell  with  Christ  above,  nor  even  to 
be  associated  with  him  here,  if  any  earthly  object  is 
judged  by  us  to  be  worthy  to  rival  the  Lord  Jesus. 

Father  and  mother,  son  and  daughter^ — we  would  do 
anything  to  please  them  ;  but,  as  opposed  to  Jesus,  they 


146         The  King  cheering  his  Champions,     [chap.  x. 

stand  nowhere,  and  cannot  for  an  instant  be  allowed  to 
come  in  the  way  of  our  supreme  loyalty  to  our  Lord. 

38.  And  he  that  taketh  not  his  cross,  and followeth  after 
)ne,  is  not  worthy  of  me. 

Here  our  Lord  for  the  second  time  in  this  gospel 
brings  in  his  death.  At  first  he  spoke  of  being  taken 
from  them  ;  but  now  of  the  cross.  There  is  a  cross  for 
each  one  which  he  may  regard  4s  "  his  cross."  It  may  be 
that  the  cross  will  not  take  us  up,  but  we  must  take  it  up, 
by  being  willing  to  endure  anything  or  everything  for 
Christ's  sake.  We  are  not  to  drag  the  cross  after  us,  but 
to  take  it  up.  "  Dragged  crosses  are  heavy  ;  carried 
crosses  grow  light."  Bearing  the  cross,  we  are  to  follow 
after  Jesus  :  to  bear  a  cross  without  following  Christ  is  a 
poor  affair.  A  Christian  who  shuns  the  cross  is  no 
Christian  ;  but  a  cross- bearer  who  does  not  follow  Jesus 
equally  misses  the  mark.  Is  it  not  singular  that  nothing 
is  so  essential  to  make  a  man  worthy  of  Christ  as  cross- 
bearing  in  his  track  ?  Yet  it  is  assuredly  so.  Lord,  thou 
hast  laid  a  cross  upon  me,  do  not  permit  me  to  shirk  it, 
or  shrink  from  it. 

39.  He  that  findeth  his  life  shall  lose  it :  and  he  that 
loseth  his  life  for  my  sake  shall  find  it. 

If  to  escape  from  death  he  gives  up  Christ,  and  so 
fin^s  a  continuance  of  this  poor  mortal  life  ;  by  that 
very  act  he  loses  true  life.  He  gains  the  temporal  at  the 
expense  of  the  eternal.  On  the  other  hand,  he  who  loses 
life  for  Christ's  sake  does  in  the  highest  sense  find 
life,  life  eternal,  life  infinitely  blessed.  He  makes  the 
wisest  choice  who  lays  down  his  life  for  Jesus  and  finds 
life  in  Jesus. 

40.  He  that  receiveth  yoit  receiveth  me,  and  he  that 
receiveth  me  receiveth  him  that  sent  me. 


cHAi'.  X.]    The  King  cheering  his  Champions.         147 

What  blessed  union  and  hallowed  communion  exists 
between  the  King  and  his  servants  !  The  words  before 
us  are  especially  true  of  the  apostles  to  whom  they  were 
first  addressed.  Apostolic  teaching  is  Christ's  teaching. 
To  receive  the  twelve  is  to  receive  their  Lord  Jesus,  and 
to  receive  the  Lord  Jesus  is  to  receive  God  himself.  In 
these  days  certain  teachers  despise  the  epistles  which 
were  written  by  apostles,  and  they  are  themselves  worthy 
to  be  despised  for  so  doing.  This  is  one  of  the  sure  tests 
of  soundness  in  the  faith.  "  He  that  is  of  God  heareth 
us  ",  says  John.  This  bears  hard  on  modern  critics  who 
in  a  hypocritical  manner  pretend  to  receive  Christ,  and 
then  reject  his  inspired  apostles. 

Lord,  teach  me  to  receive  thy  people  into  my  heart, 
that  thus  I  may  receive  thee  ;  and  as  to  the  doctrine 
which  I  hold,  be  pleased  to  establish  me  in  the  apostolic 
faith. 

41 .  He  that  receiveth  a  prophet  in  the  name  of  a  prophet 
shall  receive  a  prophet's  reward;  and  he  that  receiveth  a 
righteous  man  in  the  name  of  a  righteous  man  shall  receive  a 
righteous  man's  reward. 

Men  may  receive  a  prophet  as  a  patriot,  or  a  poet : 
that  is  not  the  point  in  hand.  The  prophet  must  be 
received  in  his  highest  character,  "  in  the  name  of  a 
prophet ",  and  for  the  sake  of  his  Lord  ;  and  then  the 
Lord  himself  is  received,  and  he  will  reward  the  receiver 
in  the  same  way  in  which  his  prophet  is  rewarded.  If  we 
cannot  do  all  the  good  deeds  of  a  righteous  man,  we  can 
yet  partake  in  his  happiness  by  having  fellowship  with 
him,  and  by  uniting  with  him  in  vindicating  the  faith  and 
comforting  his  heart.  To  receive  into  our  homes  and 
our  hearts  God's  persecuted  servants  is  to  share  their 
reward.  To  maintain  the  cause  and  character  of  good 
men  is  to  be  numbered  with  them  in  God's  account. 
This  is  all  of  grace  ;  since  the  deed  is  so  little  and  the 
recompense  so  large. 


148        The  King  cheering  his  Champions,     [chai-. 


42.  And  whosoever  shall  give  to  drink  iinto  one  of  these 
little  ones  a  cup  of  cold  water  only  in  the  name  of  a  disciple, 
verily  I  say  unto  you,  he  shall  in  no  wise  lose  his  reward. 

He  looked  away  from  the  apostles  to  some  of  the 
least  and  youngest  of  those  who  followed  him,  and  he 
declared  that  the  very  least  kindness  shown  to  them 
should  have  its  recompense.  There  may  be  a  sea  of 
warm  love  in  "  a  cup  of  cold  water."  Much  loyalty  to  the 
King  may  be  expressed  by  little  kindnesses  to  his  ser- 
vants, and  perhaps  more  by  kindness  to  the  little  ones 
among  them  than  by  friendship  with  the  greater  sort. 
To  love  a  poor  and  despised  child  of  God  for  Christ's 
sake  shows  greater  love  to  Christ  than  if  we  love  the  hon- 
ourable, and  amiable,  and  rich  members  of  his  church. 

Acts  of  love  are  divinely  estimated  rather  by  motive 
than  by  measure.  "A  cup",  and  that  "^/  cold  water", 
may  mean  as  much  from  one  as  a  banquet  from  another. 
Cold  water  has  a  special  value  in  a  hot  climate  ;  but  this 
text  makes  it  precious  anywhere.  Giving  refreshment 
may  be  made  a  choice  means  of  fellowship  with  holy 
men,  if  we  give  it  because  they  are  disciples ;  and 
specially  so  when  persecuting  governments  make  it  penal 
to  succour  the  saints  in  any  way. 

Though  every  kindly  deed  is  its  own  reward,  yet  the 
Lord  promises  a  further  recompense.  What  we  give  for 
Christ's  sake  is  insured  against  loss  by  the  promise  of  the 
text,  by  the  "  Verily  I  say  unto  you  ",  which  confirms  it, 
and  by  the  use  of  the  negative  "  in  no  wise  ",  which  shuts 
out  all  possibility  of  its  being  otherwise. 


CHAP.  XI.]    The  King  supports  his  Messengers.        149 


CHAPTER  XI.     1—19. 

[The    King    supports    his    Messengers    by    his  own 
Appearing.] 

I .  And  it  came  to  pass,  when  Jesus  had  made  an  end  of 
commanding  his  twelve  disciples,  he  departed  thence  to  teach 
and  to  preach  in  their  cities. 

He  arranged  their  missionary  tour,  and  then  followed 
in  their  wake.  It  was  his  plan  to  send  them  two  and 
two  through  the  cities  of  Israel,  and  then  to  follow  them 
up  in  person,  and  sustain  their  testimony  by  his  own  in- 
struction; for  he  came  "  to  teach  and  to  preach."  We  are  to 
do  our  best  for  men,  and  then  to  hope  that  our  Lord  will 
deign  to  certify  and  confirm  our  teaching  by  his  own 
coming  to  men's  hearts.  The  term,  "  their  cities  ",  sounds 
rather  singular.  Had  our  Lord  given  those  cities  to  the 
twelve  ?  It  would  seem  so.  In  a  spiritual  sense  we  go 
first  and  take  possession  of  the  souls  entrusted  to  us,  and 
then  the  King  himself  comes  in  and  takes  his  own  at  our 
hands.  Lord,  give  me  many  souls  which  may  be  thine  in 
the  day  of  thine  appearing.  To  this  end  I  would  gladly 
go  at  thy  bidding,  and  preach  thy  Word,  trusting  that  I 
may  hear  the  sound  of  my  Master's  feet  behind  me. 

[The  King  vindicates  and  cheers  his  Herald.] 

2,  3.  Now  when  John  had  heard  in  the  prison  the  works 
of  Christ,  he  sent  two  of  his  disciples,  and  said  unto  him.  Art 
thou  he  that  should  come,  or  do  we  look  for  another  f 

Here  we  begin  quite  another  story.  The  first  verse 
ought  to  have  gone  with  the  preceding  chapter,  to  which 
it  belongs.  John  was  in  prison  :  he  did  not  make  a 
good  caged  bird — he  of  the  wilderness  and  the  river — 


150  The  King  vindicates  [chap.  xi. 


and  his  faith  began  to  flag.  So  some  think.  Was  it  so  ? 
Or  was  this  embassy  sent  to  our  Lord  for  the  sake  of 
John's  disciples  ?  Were  they  wavering  so  much  that 
John  could  not  reassure  them  without  the  aid  of  Jesus  ? 
Or  was  it  that  John  would  intimate  to  our  Lord  that 
there  were  doubts  abroad  which  would  be  met  by  a  fur- 
ther proclamation  of  his  mission  ?  Was  this  all  that 
John  now  thought  himself  able  to  do — namely,  to  call 
upon  the  Lord  to  state  his  claims  in  the  most  decisive 
manner  ?  Did  John  resolve  to  draw  from  our  Lord  a 
very  clear  statement,  that  his  discipleb  might  thus  be 
readily  transferred  to  Jesus?  The  question  as  to  our 
Lord's  having  a  mission  was  surely  not  for  John's  sake: 
he  knew  full  well  that  Jesus  was  the  Son  of  God.  But 
when  he  heard  of  all  that  Jesus  did,  he  may  have  won- 
dered that  he  himself  was  left  in  prison,  and  he  may 
have  thought  that  possibly  another  was  yet  to  come  be- 
fore all  things  could  be  rectified.  Dark  thoughts  may 
come  to  the  bravest  when  pent  up  in  a  narrow  cell.  It 
was  well  that  John's  question  was  put,  that  it  might  re- 
ceive a  distinct  reply  ;  reassuring  for  himself,  and  in- 
structive for  us. 

4,  5.  Jesus  answered  and  said  unto  them.  Go  and  shew 
John  again  those  things  which  ye  do  hear  and  see :  the  blind 
receive  their  sight,  and  the  lame  walk,  the  lepers  are  cleansed, 
and  the  deaf  hear,  the  dead  are  raised  tip,  and  the  poor  have 
the  gospel  preached  to  them. 

Our  Lord  makes  no  assertion,  but  sets  clear  evidence 
before  the  eyes  of  John's  delegates.  He  based  the  evi- 
dence of  his  Messiahship  upon  his  miracles.  Why  is  it 
that,  in  these  days,  it  is  said  that  the  miracles  are  rather 
a  trial  of  faith  than  a  support  of  it  ?  An  unbelieving 
generation  turns  even  food  into  poison.  What  John  had 
heard  in  prison  his 'messengers  were  to  see  for  themselves, 
and  then  to  tell  their  imprisoned  master. 

Prison  walls  cannot  shut  out  news  of  Jesus  ;  but  good 


CHAP.  XI.]  AND    CHEERS    HIS    HerALD.  15  I 

news  comes  best  through  friends  who  are  personal  wit- 
nesses. 

The  messengers  received  command,  "  Go  and  shew 
John  again  those  things  which  ye  do  hear  and  see."  Of 
hearing  and  seeing  they  had  more  than  they  could  fully 
report,  and  more  than  enough  to  make  them  see  for 
themselves  that  Jesus  was  the  Christ.  The  cures 
wrought  were  all  beneficent,  superhuman,  and  of  a  kind 
foretold  by  the  prophets  as  signalling  the  coming  of 
Messiah.  The  proof  was  cumulative  :  the  argument 
increased  in  power.  The  last  two  proofs  are  evidently 
placed  as  the  climax  of  the  argument:  ''The  dead  arc 
riiiscd  up,  and  the  poor  have  the  gospel  preached  to  them." 
These  two  wonders  are  placed  side  by  side.  There  is  as 
much  of  the  miraculous  in  the  poor  man's  gospel  as  in 
the  dead  man's  resurrection. 

John's  disciples  had  come  at  a  right  time  when  our 
Lord's  work  was  in  full  swing,  and  all  these  wonderful 
works  were  following  each  other  rapidly.  Jesus  is  his 
own  proof.  If  men  would  have  arguments  for  the  gos- 
pel, let  them  hear  and  see  what  it  is,  and  what  it  does. 
Let  us  tell  to  souls  in  the  prison  of  doubt  what  we  have 
seen  Jesus  do. 

6.  And  blessed  is  he,  whosoever  shall  not  be  offended  in 
me. 

That  man  is  blessed  who  so  believes,  that  his  faith 
cannot  be  stumbled.  A  hint  for  John.  John  had  not 
fallen,  but  very  possibly  he  had  stumbled.  He  had 
been  a  little  put  to  it  through  a  sense  of  non-deliverance 
in  time  of  need,  and  therefore  he  had  asked  the  ques- 
tion. Blessed  is  he  who  can  be  left  in  prison,  can  be 
silenced  in  his  testimony,  can  seem  to  be  deserted  of 
his  Lord,  and  yet  can  shut  out  every  doubt.  John 
speedily  regained  this  blessedness,  and  fully  recovered 
his  serenity. 

Lord,  grant  me   to  be   firmly  settled  in   my  convic- 


15^  The  King  vindicates  [chap.  xi. 

tions,  that  I  may  enjoy  the  blessedness  which  flows  from 
unstaggering  faith.  May  nothing  about  thee  ever  cause 
me  to  stumble  at  thee  ! 

7.  And  as  they  departed,  Jesus  began  to  say  unto  the  jnul- 
tttudes  concerning  John,  What  went  ye  out  into  the  wilderness 
to  see?    A  reed  shaken  with  the  wind? 

Our  Lord  will  sooner  or  later  bear  testimony  to  the 
man  who  has  faithfully  testified  of  him.  John  honours 
Jesus  ;  and  in  due  time  Jesus  honours  John.  Our  Lord 
asks  his  hearers  what  they  thought  of  John.  You  went 
to  see  John  ;  you  even  "  went  out  into  the  wilderness  "  to 
have  a  look  at  him.  What  did  you  see  ?  A  vacillating 
orator?  A  man  who  felt  the  influence  of  his  times,  and 
bowed  before  its  spirit,  like  a  bulrush  in  the  breeze  ? 
Nay,  verily  ;  John  was  no  time-server,  no  flattering 
courtier,  no  pleaser  of  the  great.  The  Baptist  had  not 
sent  to  Jesus  because  he  was  weak,  but  because  he  was 
honestly  outspoken,  and  so  anxious  for  absolute  cer- 
tainty that  he  could  not  endure  the  shadow  of  a  doubt. 
John  sent  to  head-quarters  to  make  assurance  doubly 
sure,  by  a  new  declaration  from  Christ's  own  lips. 

8.  But  what  wettt  ye  out  for  to  see?  A  man  clothed  in 
soft  raiment?  behold,  they  that  wear  soft  clothing  are  in 
kings'  houses. 

Uid  you  see  a  man  of  courtly  manners,  costly  dress, 
pompous  diction,  delicate  expressions  ?  Was  John  a 
court  preacher,  fit  to  flatter  royal  ladies  ?  If  so,  how 
came  he  to  be  in  the  wilderness  ?  Behold,  they  that  ivear 
soft  clothing  are  in  kings'  houses.  John  was  hated  for 
his  plain  rebukes,  and  revenge  against  him  burned  in  the 
heart  of  one  near  the  throne  because  he  knew  not  how 
to  be  silent  in  the  presence  of  royal  sin.  John  the  Bap- 
tist was  not  in  the  palace  :  he  had  been  promoted  to 
the  prison.  His  style  had  grated  on  the  ear  of  a  shame- 
less princess  ;  for  he  knew  not  how  to  speak  soft  words 


CHAP.  XI.]  AND    CHEERS    HIS    HeRALD.  153 

like  those  who  are  "  clothed  in  soft  raiment."  Thus  does 
our  Lord  bear  witness  to  John  who  came  to  be  his  wit- 
ness. 

9,  10.  But  what  went  ye  out  for  to  sec?  A  prophet? 
yea,  I  say  icnto  you,  and  more  than  a  prophet.  For  this  is  he, 
of  whom  it  is  written.  Behold,  I  send  my  messenger  before  thy 
face,  which  shall  prepare  thy  way  before  thee. 

John  was  all  that  the  very  greatest  of  the  prophets 
had  been  ;  and  he  came  nearer  to  Jesus  than  all  the 
rest ;  his  Master's  steps  were  close  upon  his  heel.  He 
shone  like  Milton's  star — 

' '  Fairest  of  stars,  last  in  the  train  of  night, 
If  better  thou  belong'st  not  to  the  dawn." 

He  was  almost  a  gospel-preacher,  and  failing  to  reach 
that  point,  he  was  chief  among  the  prophets,  yea,  and 
more  than  a  prophet.  In  the  Book  of  Malachi,  the  Lord 
God  had  promised  to  send  a  messenger  before  Messiah, 
and  now  the  Messiah  himself  quotes  the  prophecy  with 
a  change  of  persons  not  to  be  understood  save  as  we 
believe  in  the  Trinity  in  Unity.  He  who  is  "  Me "  is 
also  "  TAee  "  according  to  the  aspect  in  which  he  is  re- 
garded, or  the  person  who  speaks.  John  was  the  mes- 
senger of  God  to  prepare  the  way  of  the  Lord  Jesus, 
and  our  Lord  recognizes  him  in  that  honoured  capacity. 
Jesus  is  not  ashamed  of  his  herald  because  he  is  in 
prison,  but  the  rather  he  speaks  the  more  openly  of  him. 
John  had  confessed  his  Lord,  and  now  his  Lord  con- 
fesses him.     This  is  a  rule  with  our  King. 

II.  Verily  I  say  unto  you.  Among  them  that  are  born  of 
women  there  hath  not  risen  a  greater  than  fohn  the  Baptist  : 
notwithstanding  he  that  is  least  in  the  kingdom  of  heaven  is 
greater  than  he. 

Jesus  sets  John  in  a  very  high  position,  and  we  know 
that  his  judgment  is  true.  Up  till  the  coming  of  our 
Lord,  John  was  greatest  of  woman  born ;  but  the  new 


154  The  King  vindicates  [chap.  xi. 

dispensation  was  on  a  higher  plane,  for  "  the  kingdom  of 
heaven  "  was  set  up.  As  we  may  say,  as  a  rule,  that  the 
darkest  day  is  lighter  than  the  brightest  night  ;  so  John, 
though  first  of  his  own  order,  is  behind  the  last  of  the 
new  or  gospel  order.  The  least  in  the  gospel  stands  on 
higher  ground  than  the  greatest  under  the  law.  How 
privileged  are  we  who,  by  virtue  of  entering  into  the 
kingdom  of  heaven  by  faith,  are  made  to  see,  and  hear, 
and  enjoy  those  things  which  even  the  prophet  of 
prophets  could  not  enter  upon  ! 

We  may  rest  assured  that  there  is  nothing  better  to 
be  discovered  or  revealed  than  that  heavenly  kingdom 
into  which  our  Lord  and  King  has  brought  us. 

12.  And  from  the  days  of  fohn  the  Baptist  until  now  the 
kingdom  of  heaven  suffereth  violence,  and  the  violent  take  it  by 

force. 

John  had  aroused  an  unusual  earnestness  which  had 
not  died  out.  Men  were  eager  for  the  glories  of  '^  the 
kingdom  of  heaven."  Though  they  misinterpreted  it,  they 
were  on  fire  to  seize  it.  John  himself,  in  his  excess  of 
eagerness,  had  sent  his  two  disciples  to  our  Lord  with  an 
impatient  question.  Our  Saviour  does  not  blame  his 
intense  inquiry ;  but  says  that  so  it  must  be.  A  holy 
violence  had  been  introduced  by  John,  and  they  had  just 
seen  it  in  his  question,  and  our  Lord  would  have  all 
those  who  would  obtain  the  kingdom  capture  it  by  the 
same  passionate  eagerness.  The  time  was  come  to  end 
indifference,  and  put  on  a  holy  resolution  as  to  the  things 
of  God. 

Thus  the  King  sets  forth  the  spirit  demanded  in  those 
who  would  take  part  and  lot  in  his  great  cause  and  king- 
dom. Lord,  wake  us  up  !  Suffer  us  not  to  be  using 
dead  formality,  where  living  violence  can  alone  avail. 

13.  For  all  the  prophets  and  the  law  prophesied  until 
fohn. 


CHAP.  XI.]  AND    CHEERS    HIS    HeRALD.  155 

God  left  not  himself  without  witness  all  along.  John 
ended  the  chain  of  foreseers  and  foretellers,  and  now  the 
Lord  himself  appears.  Our  Lord  draws  a  line  at  John 
hy  szyyag"  until  John":  henceforth  the  kingdom  is  set 
up. 

14.  And  if  ye  will  receive  it,  this  is  Elias,  which  was  for 
to  come. 

John  was  the  Elijah  for  whom  they  looked.  Would 
people  believe  it  ?  Would  they  obey  his  command  to 
repent?  Then  he  would  be  to  them  a  true  Elijah,  and 
make  straight  for  them  the  way  of  the  Lord.  Even  a 
man  sent  of  God  is  to  his  hearer  very  much  what  that 
hearer  chooses  to  make  of  him.  No  doubt,  many  a  great 
boon  has  been  missed  by  men  failing  to  accept  it.  "// 
ye  will  receive  it"  a  ministry  may  be  the  channel  of  sal- 
vation, or  the  means  of  spiritual  edification,  or  of  surpass- 
ing joy;  but  if  not  received  it  may  become  a  weariness, 
or  as  meaningless  as  sounding  brass  or  a  tinkling  cymbal. 

15.  He  that  hath  ears  to  hear,  let  him  hear. 

This  matter  is  worthy  of  earnest  heed.  If  you  can 
hear  anything,  hear  this  truth.  This  call  to  attention 
needs  to  be  oft  repeated.  Through  the  hearing  ear,  the 
divine  blessing  comes  to  the  soul ;  therefore  hear,  and 
your  soul  shall  live.  Our  Lord  and  King,  who  made  the 
ear,  has  a  right  to  demand  its  attention  to  his  voice. 
Some  men  have  no  ears  to  hear  truth,  but  quick  ears  for 
falsehood.  We  should  be  grateful  if  the  Lord  has  given 
is  spiritual  perception  ;  for  "the  hearing  ear  and  the  see- 
ing eye"  are  from  the  Lord. 

1 6 —  1 9.  But  ivhereunto  shall  I  liken  this  generation  ?  It 
is  like  unto  children  sitting  in  the  markets,  and  calling  unto 
their  fellows,  and  saying.  We  have  fiped  unto  you,  and  ye  have 
not  danced ;  we  have  mourned  unto  you,  and  ye  have  not 
lamented.  For  fohn  came  neither  eating  nor  drinking,  and 
they  say.  He  hath  a  devil.     The  Son  of  man  came  eating  and 


156         The  King  vindicates  his  Herald,    [chap.  xi. 

drinking,  and  they  say.  Behold  a  man  gluttonous,  and  a  wine- 
bibber,  a  friend  of  pttblicans  and  sinners.  But  wisdom  is 
justified  of  her  children. 

Our  Lord  condemns  the  folly  of  the  age  in  which  he 
lived.  The  people  would  not  listen  to  the  messenger  of 
God  whoever  he  might  be,  but  raised  childish  objections. 
Therefore  the  Lord  likens  them  to  "  children  sitting  in  the 
fnarkets",  who  were  asked  to  play  by  their  fellows,  but 
they  could  never  agree  upon  the  game.  If  certain  of  the 
children  would  imitate  a  wedding,  and  began  to  pipe,  the 
others  would  not  dance;  and  when  they  proposed  a 
funeral,  and  began  to  mourn,  the  others  would  not 
lament.  They  were  disagreeable,  sullen,  and  captiously 
resolved  to  reject  every  offer. 

Such  was  the  foolish  manner  of  men  in  our  Lord's 
time.  John  was  an  ascetic  :  he  must  be  out  of  his  mind 
and  under  the  influence  of  a  demon.  Jesus  is  a  man 
among  men,  and  goes  to  their  feasts  :  he  is  accused  of 
eating  and  drinking  to  excess,  and  associating  with  the 
sordid  and  wicked.  There  was  no  pleasing  them.  Thus 
is  it  at  this  hour  :  one  preacher,  who  speaks  with  elegant 
diction,  is  too  flowery ;  and  another,  who  uses  plain 
speech,  is  vulgar  :  the  instructive  preacher  is  dull,  and  the 
earnest  preacher  is  far  too  excitable.  There  is  no  suit- 
ing some  people.  Even  the  great  Lord  of  all  finds  his 
wise  arrangements  met  with  discontent. 

Yet  wisdom,  after  all,  gave  forth  her  teachings  by 
rightly  chosen  ambassadors.  She  is  justified  of  her  chil- 
dren. Her  children  recognized  the  fitness  of  her  mes- 
sengers ;  and  her  messengers,  who  were  also  her  children, 
were  a  credit  to  her  choice,  and  justified  her  selection 
and  preparation  of  them.  The  All-wise  God  is  a  better 
judge  of  what  a  minister  should  be  than  any  of  us  are. 
Well  did  George  Herbert  write — 

"  Judge  not  the  preacher,  he  is  thy  judge." 

The  varied  orders  of  preachers  are  all  needful,  and,  if  we 


CHAP.  XI.]  The  King's  Warnings.  157 

would  but  know  it,  they  are  all  ours  ;  whether  Paul  or 
Apollos,  or  Cephas  ;  and  it  is  ours  not  to  cavil  at  them, 
but  to  give  earnest  heed  to  their  proposals. 

Lord,  deliver  us  from  a  captious,  fault-finding  spirit ; 
for  if  we  begin  objecting,  we  are  apt  to  keep  on  at  it.  If 
we  will  not  hear  one  preacher,  we  may  soon  find  our- 
selves quite  weary  of  a  second  and  a  third,  and  before 
long  it  may  come  to  pass  that  we  cannot  hear  any  minis- 
ter to  profit. 


CHAPTER  XL     30—30. 

[The    King's    Warnings,    Rejoicings,    and    Invita- 
tions.] 

[The  wonderful  portion  of  Scripture  which  makes  up 
the  rest  of  this  chapter  deals  with  three  things,  about 
which  there  has  been  great  disputing:  namely,  the  respon- 
sibility of  man,  the  sovereign  election  of  God,  and  the 
free  invitations  of  the  gospel.  They  are  all  here  in 
happy  combination.] 

20.  Then  began  he  to  upbraid  the  cities  wherein  most  of 
his  mighty  works  were  done,  because  they  repented  not. 

Some  cities  were  more  favoured  with  the  Lord's  pres- 
ence than  others,  and  therefore  he  looked  for  more  from 
them.  These  cities  ought  to  have  repented,  or  Christ 
would  not  have  upbraided  them  :  repentance  is  a  duty. 
The  more  men  hear  and  see  of  the  Lord's  work,  the 
greater  is  their  obligation  to  repent.  Where  most  is  given 
most  is  required.  Men  are  responsible  for  the  way  in 
which  they  treat  the  Lord  Jesus  and  ''^  his  mighty  works." 

There  is  a  time  for  upbraiding :  "  Then  began  he." 
The  most  loving  preacher  will  see  cause  for  complain- 


158  The  King's  Warnings,  [chap.  xi. 

ing  of  his  impenitent  hearers  :  HE  upbraids,  even  he 
who  also  wept.  Repentance  is  what  we  who  are  preach- 
ers drive  at  ;  and  where  we  do  not  see  it,  we  are  sore 
troubled.  Our  trouble  is  not  that  our  hearers  did  not 
applaud  our  ability,  but  because  they  repented  not.  They 
have  enough  to  repent  of,  and  without  repentance  woe 
is  upon  them,  and  therefore  we  mourn  that  they  do  not 
repent. 

21.  Woe  unto  thee,  Chorazin  I  woe  unto  thee,  Bethsaida  ! 
for  if  the  mighty  works,  which  were  done  in  you,  had  been  done 
in  Tyre  and  Sidon,  they  would  have  repented  long  ago  in  sack- 
cloth and  ashes. 

Jesus  knew  what  the  doom  of  certain  Jewish  towns 
would  be  ;  and  he  knew  what  certain  heathen  cities 
would  have  done  if  they  had  been  placed  in  their  favour- 
able circumstances.  He  spoke  infallibly.  Great  privi- 
leges were  lost  on  Chorazin  and  Bethsaida,  but  would 
have  been  effectual  had  they  been  granted  to  Tyre  and 
Sidon.  According  to  our  Lord's  declaration,  God  gave 
the  opportunity  where  it  was  rejected,  and  it  was  not 
given  where  it  would  have  been  accepted.  This  is  true, 
but  how  mysterious  !  The  practical  point  was  the  guilt 
of  these  favoured  cities,  in  that  they  remained  unmoved 
by  visitations  which  would  have  converted  the  heathen 
Sidonians ;  yes,  and  would  have  made  them  repent 
quickly  "  long  ago  ";  and  in  the  most  humiliating  manner, 
"/«  sackcloth  and  ashes."  It  is  a  sad  fact  that  our  im- 
penitent hearers  do  despite  to  a  grace  which  would  have 
brought  cannibals  to  the  Saviour's  feet  i 

22.  But  I  say  unto  you,  It  shall  be  more  tolerable  for  Tyre 
and  Sidon  at  the  day  of  judgment,  than  for  you. 

Terrible  as  the  hell  of  these  two  sinful  cities  will  be, 
their  punishment  will  be  more  bearable  than  the  sentence 
passed  on  cities  of  Galilee  where  Jesus  taught  and 
wrought  miracles  of  love.  The  sin  is  in  proportion  to 
the  light.     Those  who  perish  with  salvation  sounding  in 


CHAP.  XI.]       Rejoicings,  and  Invitations.  159 

their  ears  perish  with  a  vengeance.  Assuredly  the  day 
of  judgment  will  be  notable  for  surprises.  Who  would 
have  thought  to  see  Bethsaida  sink  lower  than  Sidon  ? 
Believers  will  not  in  the  day  of  judgment  be  surprised,  for 
they  will  remember  in  that  day  our  Lord's  "  I  say  unto 
you.'' 

23.  A7id  thou,  Capernaum,  which  art  exalted  unto  heaven, 
shalt  be  brought  down  to  hell :  for  if  the  mighty  "works,  which 
have  been  done  in  thee,  had  been  done  in  Sodoth,  it  would  have 
remained  until  this  day. 

The  warning  to  Capernaum  is,  if  possible,  still  more 
emphatic,  for  Sodom  was  actually  destroyed  by  fire  from 
heaven.  Capernaum,  his  own  city,  the  head-quarters  of 
the  army  of  salvation,  had  seen  and  heard  the  Son  of 
God  :  he  had  done  in  it  that  which  even  Sodomites 
would  ha\e  felt  ;  and  yet  it  remained  unmoved.  Those 
foul  sinners  of  the  accursed  Sodom,  had  they  beheld  the 
miracles  of  Christ,  would,  have  so  forsaken  their  sins  that 
their  city  would  have  been  spared.  Jesus  knew  that  it 
would  have  been  so  ;  and  therefore  he  mourned  to  see 
Capernaum  remain  as  hardened  as  ever.  Because  of  this 
rejection  of  special  privilege,  the  city  which  had  been 
exalted  unto  heaven  would  be  brought  as  low  in  punish- 
ment as  it  had  been  raised  high  in  privilege.  May  none 
of  our  favoured  English  race  perish  in  the  same  condem- 
nation !  Alas,  how  much  we  fear  that  millions  of  them 
will  do  so  ! 

24.  But  I  say  unto  you.  That  it  shall  be  more  tolerable  for 
the  land  of  Sodom  in  the  day  of  judgment,  than  for  thee. 

What  Sodom  will  endure  when  the  great  Judge  of  all 
appoints  the  doom  of  the  wicked,  we  may  not  try  to 
realize  ;  but  it  will  be  somewhat  less  than  the  penalty 
inflicted  upon  those  who  have  sinned  against  the  light, 
and  rejected  the  testimony  of  the  Lord  from  heaven.  To 
reject  the  gospel  of  the  Son  of  God  is  to  create  for  one's 
self  a  sevenfold    hell.      Here,   again,  our   Lord    speaks 


i6o  The  King's  Warnings,  [chap.  xt. 

from  his  own  full  authority,  with  "  T  say  unto  you.''     He 
speaks  what  he  knows  :  he  will  himself  be  the  Judge. 

So  far  our  Lord  spake  in  heaviness  of  heart ;  but  his 
brow  cleared  when  he  came  to  the  glorious  doctrine  of 
election  in  the  next  verse. 

25,  26.  At  that  time  Jesus  answered  and  said,  I  thank  thee, 
O  Father,  Lord  of  heaven  and  earth,  because  thou  hast  hid 
these  things  from  the  wise  and  prudent,  and  hast  revealed  them 
unto  babes.  Even  so.  Father :  for  so  it  seemed  good  in  thy 
sight. 

He  turned  to  the  other  side  of  truth.  ^^  Jesus  an- 
swered": one  doctrine  answers  to  another :  sovereign 
grace  is  the  answer  to  abounding  guilt.  With  rejoicing 
spirit  Jesus  sees  how  sovereign  grace  meets  the  unreason- 
able aboundings  of  human  sin,  and  chooses  out  its  own, 
according  to  the  good  pleasure  of  the  Father's  will. 
Here  is  the  spirit  in  which  to  regard  the  electing  grace 
of  God  :  "  r  thank  thee."  It  is  cause  for  deepest  grati- 
tude. Here  is  the  author  of  election  :  "  O  Father."  It 
is  the  Father  who  makes  the  choice,  and  reveals  the 
blessings.  Here  is  his  right  to  act  as  he  does  :  he  is 
"  Lord  of  heaven  and  earth."  Who  shall  question  the  good 
pleasure  of  his  will  ?  Here  we  see  the  objects  of  election 
under  both  aspects  ;  the  chosen  and  the  passed-over. 
Babes  see  because  sacred  truths  are  revealed  to  them, 
and  not  otherwise.  They  are  weak  and  inexperienced. 
They  are  simple  and  unsophisticated.  They  can  cling, 
and  trust,  and  cry,  and  love  ;  and  to  such  the  Lord  opens 
up  the  treasures  of  wisdom.  The  objects  of  divine  choice 
are  such  as  these.  Lord,  let  me  be  one  among  them  ! 
The  truths  of  the  heavenly  kingdom  are  hid,  by  a  judicial 
act  of  God,  from  men  who,  in  their  own  esteem,  are  "  the 
wise  and  prudent."  They  cannot  see,  because  they  trust 
their  own  dim  light,  and  will  not  accept  the  light  of  God. 

Here  we  see,  also,  the  reason  of  election,  the  divine 
will :  "  So' it  seemed  good  in  thy  sight."     We  can  go  no 


CHAP.  XI.]       Rejoicings,  AistD  Invitations.  i6i 

further  than  this.  The  choice  seemed  good  to  Him  who 
never  errs,  and  therefore  it  is  good.  This  stands  to  the 
children  of  God  as  the  reason  which  is  above  all  reason. 
Deus  vult  is  enough  for  us.  If  God  wills  it,  so  must  it 
be,  and  so  ought  it  to  be. 

27.  All  things  are  delivered  unto  me  of  my  Father :  and 
no  man  knoweth  the  Son,  hit  the  Father  ;  neither  knowetk  any 
man  the  Father,  save  the  Son,  and  he  to  whomsoever  the  Son 
will  reveal  him. 

Here  we  have  the  channel  through  which  electing 
love  works  towards  men  :  "  All  things  are  delivered  unto 
me  of  my  Father."  All  things  are  put  into  the  Media- 
tor's hands  ;  fit  hands  both  towards  God  and  towards 
man  ;  for  he  alone  knows  both  to  perfection.  Jesus 
reveals  the  Father  to  the  babes  whom  he  has  chosen. 
Only  the  Father  can  fill  the  Son  with  benediction,  and 
only  through  the  Son  can  that  benediction  flow  to  any 
one  of  the  race  of  men.  Know  Christ,  and  you  know 
the  Father,  and  know  that  the  Father  himself  loveth 
you.  There  is  no  other  way  of  knowing  the  Father 
but  through  the  Son.  In  this  our  Lord  rejoiced  ;  for 
his  office  of  Mediator  is  dear  to  him,  and  he  loves  to  be 
the  way  of  communication  between  the  Father  whom  he 
loves,  and  the  people  whom  he  loves  for  the  Father's 
sake. 

Observe  the  intimate  fellowship  between  the  Father 
and  the  Son,  and  how  they  know  each  other  as  none 
else  ever  can.  Oh,  to  see  all  things  in  Jesus  by  the 
Father's  appointment,  and  so  to  find  the  Father's  love 
and  grace  in  finding  Christ  ! 

My  soul,  there  are  great  mysteries  here  !  Enjoy  what 
thou  canst  not  explain. 

28.  Come  unto  me,  all  ye  that  labour  and  are  heavy  laden, 
and  I  will  give  you  rest. 

Here  is  the  gracious  invitation  of  the  gospel  in  which 


t6i  The  King's  Invitations.  [chap.  xi. 

the  Saviour's  tears  and  smiles  were  blended,  as  in  a 
covenant  rainbow  of  promise. 

"Come";  he  drives  none  away:  he  calls  them  to 
himself.  His  favourite  word  is  "  Come."  Not,  go  to 
Moses, — "  Come  unto  me."  To  Jesus  himself  we  must 
come,  by  a  personal  trust.  Not  to  doctrine,  ordinance, 
or  ministry  are  we  to  come  first  ;  but  to  the  personal 
Saviour.  All  labouring  and  laden  ones  may  come  :  he 
does  not  limit  the  call  to  the  spiritually  labouring,  but 
every  working  and  wearied  one  is  called.  It  is  well  to 
give  the  largest  sense  to  all  that  mercy  speaks.  Jesus 
calls  me.  Jesus  promises  "rest",  as  his  gift:  his  imme- 
diate, personal,  effectual  rest  he  freely  gives  to  all  who 
come  to  him  by  faith. 

To  come  to  him  is  the  first  step,  and  he  entreats  us 
to  take  it.  In  himself,  as  the  great  sacrifice  for  sin,  the 
conscience,  the  heart,  the  understanding  obtain  com- 
plete rest.  When  we  have  obtained  the  rest  he  gives,  we 
shall  be  ready  to  hear  of  a  further  rest  which  we  find. 

29,  30.  Take  my  yoke  upon  you,  and  learn  of  me  ;  for  I  am 
meek  and  lowly  in  heart :  and  ye  shall  find  rest  unto  your  souls. 
For  my  yoke  is  easy,  and  my  burden  is  light. 

"  Take  my  yoke,  and  learn":  this  is  the  second  in- 
struction ;  it  brings  with  it  a  further  rest  which  we 
"find."  The  first  rest  he  gives  through  his  death  ;  the 
second  we  find  in  copying  his  life.  This  is  no  correction 
of  the  former  statement,  but  an  addition  thereto.  First, 
we  rest  by  faith  in  Jesus,  and  next  we  rest  through  obe- 
dience to  him.  Rest  from  fear  is  followed  by  rest  from 
the  turbulence  of  inward  passion,  and  the  drudgery  of 
self.  We  are  not  only  to  bear  a  yoke,  but  his  yoke  ;  and 
we  are  not  only  to  submit  to  it  when  it  is  laid  upon  us, 
but  we  are  to  take  it  upon  us.  We  are  to  be  workers,  and 
take  his  yoke  ;  and  at  the  same  time  we  are  to  be  scholars, 
and  learn  from  him  as  our  Teacher.  We  are  to  learn  of 
Christ  and  also  to  learn  Christ.     He  is  both  teacher  and 


CHAP.  XII.]   Our  King  as  Lord  of  the  SabbaTh.        163 

lesson.  His  gentleness  of  heart  fits  him  to  teach,  to  be 
the  illustration  of  his  own  teaching,  and  to  work  in  us 
his  great  design.  If  we  can  become  as  he  is,  we  shall 
rest  as  he  does.  We  shall  not  only  rest  from  the  guilt 
of  sin — this  he  gives  us  ;  but  we  shall  rest  in  the  peace  of 
holiness,  which  we  find  through  obedience  to  him.  It  is 
the  heart  which  makes  or  mars  the  rest  of  the  man. 
Lord,  make  "us  "  lowly  in  heart" ,  and  we  shall  be  restful 
of  heart. 

"  Take  my  yoke."  The  yoke  in  which  we  draw  with 
Christ  must  needs  be  a  happy  one,  and  the  burden  which 
we  carry  for  him  is  a  blessed  one.  We  rest  in  the  fullest 
sense  when  we  serve,  if  Jesus  is  the  Master.  We  are  un- 
loaded by  bearing  his  burden  ;  we  are  rested  by  running 
on  his  errands.  "  Come  unto  me '',  is  thus  a  divine  pre- 
scription, curing  our  ills  by  the  pardon  of  sin  through 
our  Lord's  sacrifice,  and  causing  us  the  greatest  peace  by 
sanctifying  us  to  his  service. 

Oh  for  grace  to  be  always  coming  to  Jesus,  and  to  be 
constantly  inviting  others  to  do  the  same !  Always  free, 
yet  always  bearing  his  yoke  ;  always  having  the  rest  once 
given,  yet  always  finding  more  :  this  is  the  experience  of 
those  who  come  to  Jesus  always,  and  for  everything. 
Blessed  heritage  ;  and  it  is  ours  ! 


CHAPTER    XII.     1—13. 

[Our  King  as  Lord  of  the  Sabbath. 

I,  2.  At  that  time  Jesus  went  on  the  sabbath  day  throtif;h 
the  corn  ;  and  his  disciples  were  an  hu7tgred,  and  began  to  pluck 
the  ears  of  corn,  and  to  eat.  But  when  the  Pharisees  saw  it. 
they  said  unto  him,  Behold,  thy  disciples  do  that  which  is  not 
lawful  to  do  upon  the  sabbath  day. 


164       Our  King  as  Lord  of  the  Sabbath,  [chap,  xii 

They  were  probably  on  their  way  to  the  synagogue. 
They  were  allowed  by  law  to  take  ears  of  corn  as  they 
passed  along  ;  but  the  objection  of  the  Pharisees  was  to 
their  doing  so  on  the  Sabbath.  Plucking  was  reaping, 
rubbing  the  grain  from  the  husk  was  threshing,  to  their 
hypercritical  minds.  'Their  traditions  and  fancies  they 
regarded  as  a  code  of  law,  and  according  to  this  the 
disciples  were  doing  "  that  which  is  not  lawful  to  do  upon 
the  sabbath  day."  They  came  to  Jesus  himself  with  their 
grave  complaints  :  for  once  they  plucked  up  courage  to 
deal  with  the  Leader  ;  for  they  felt  very  strong  on  the 
Sabbath  question,  and  they  thought  it  fair  to  lay  the 
faults  of  the  disciples  at  the  door  of  their  Teacher. 

We  incidentally  learn  from  this  story  that  our  Lord 
and  his  disciples  were  poor,  and  that  he  who  fed  the 
multitudes  did  not  use  his  miraculous  power  to  feed  his 
own  followers,  but  left  them  till  they  did  what  poor  men 
are  forced  to  do  to  supply  a  little  stay  for  their  stomachs. 
Our  Lord  bribes  none  into  following  him  :  they  may  be 
his  apostles,  and  yet  be  hungry  on  a  Sabbath. 

Why  did  not  these  Pharisees  give  them  bread,  and 
so  prevent  their  doing  that  to  which  they  objected  ?  We 
might  also  fairly  ask.  How  came  they  to  see  the  disciples  ? 
Did  they  not  break  the  Sabbath  by  setting  a  watch  over 
them  ? 

3,  4.  But  he  said  unto  them,  Have  ye  not  read  what  David 
did,  when  he  was  an  hungred,  and  they  that  were  with  him  ; 
ho7v  he  entered  into  the  house  of  God,  and  did  eat  the  shewbread, 
which  was  not  lawful  for  him  to  eat,  neither  for  them  which 
were  with  him,  but  only  for  the  priests? 

He  speaks  to  his  learned  opponents  as  if  they  had  not 
read  the  law  which  they  have  professed  to  uphold. 
"  Have  ye  not  read  ?  "  The  instance  of  David  served  the 
Son  of  David  well.  It  was  clear  from  his  example  that 
necessity  has  no  law.  The  Tabernacle  law  was  broken 
by  David  when  he  and  his  band  were  pressed  with  hunger  ; 


CHAP,  xn]   Our  King  as  Lord  of  the  Sabbath.        165 


and  that  breach  of  law  touched  Jewish  ritual  in  a  very 
special  and  tender  point,  and  yet  he  was  never  rebuked 
for  it.  To  have  eaten  the  holy  bread  out  of  profanity, 
or  bravado,  or  levity,  might  have  involved  the  offender 
in  the  judgment  of  death  ;  but  to  do  so  in  urgent  need 
was  not  blameworthy  in  the  case  of  David.  As  men  ex- 
cuse any  breach  of  manners  necessitated  by  the  pressure 
of  hunger,  so  doth  the  Lord  permit  any  ceremonial  point 
of  law  to  give  way  to  his  mercy,  and  to  man's  evident 
necessity.  The  law  of  the  Sabbath  was  never  meant  to 
compel  starvation  to  hungry  men,  any  more  than  the  law 
of  "  the  hoicse  of  God  "  and  "  t/ie  shewbread." 

Works  of  necessity  are  lawful  on  the  Sabbath. 

5,  6.  Or  have  ye  not  read  in  the  law,  how  that  on  the 
sabbath  days  the  priests  in  the  temple  profane  the  sabbath,  and 
are  blameless  f  But  I  say  unto  you.  That  in  this  place  is  one 
greater  than  the  temple. 

This  instance  is  absolutely  to  the  point.  The  priests 
worked  hard  on  the  Sabbath  in  offering  sacrifice, 
and  in  other  appointed  ways  ;  but  they  were  to  be 
honoured  rather  than  censured  for  so  doing,  seeing  they 
had  the  approval  of  the  temple  law.  But  in  the  case  of 
Christ's  disciples,  that  which  they  did  had  the  sanction 
of  the  temple's  Lord,  who  is  far  greater  than  the  temple. 
Work  done  for  God  on  the  Sabbath  is  no  real  profana- 
tion of  the  Sabbath,  though  it  may  seem  to  be  so  to 
those  whose  religion  lies  wholly  in  external  observances. 
If  we  work  with  Jesus,  and  for  Jesus,  we  care  not  for 
the  criticisms  of  formalists.  As  the  substance  is  greater 
than  the  shadow,  so  is  our  Lord  greater  than  the  temple, 
or  any  or  all  ceremonial  laws  ;  and  his  sanction  over- 
rules all  the  interpretations  of  the  law  which  asceticism 
or  superstition  may  thrust  upon  us. 

Works  of  piety  are  lawful  on  the  Sabbath. 

7.     But  if  ye  had  known  what  this  meaneth,  I  will  have 


i66       Our  King  as  Lord  of  the  Sabbath,  [chap.  xii. 

mercy,  and  not  sacrifice,  ye  would  not  have  condemned  the 
guiltless. 

Our  Lord  had  galled  the  Pharisees  by  saying  twice, 
"  Have  ye  not  read?  "  Did  he  imagine  that  they  had  left 
any  part  of  the  Psalms  or  Law  unread  ?  Now  he  assails 
them  again  with  the  charge  of  ignorance  of  the  meaning 
of  a  passage  from  the  prophets  :  "  If  ye  had  known  what 
this  meaneth."  Then  he  quotes  from  Hos.  vi.  6,  which 
he  had  used  against  them  before.  (See  chapter  ix.  13.) 
"  /  will  have  mercy,  and  not  sacrifice."  There  must  be 
very  much  in  this  word  of  the  prophet  to  make  it  so 
great  a  favourite  with  our  Lord.  God  preferred  that  his 
priests  should  rather  give  the  consecrated  shewbread  to 
David  as  an  act  of  mercy  than  keep  it  sacred  to  its  use  : 
he  would  rather  that  the  disciples  should  spend  a  few 
minutes  in  plucking  ears  of  corn  for  their  hunger  than 
suffer  faintness  in  order  to  preserve  the  sanctity  of  the 
day.  Having  thus  the  permit  of  the  Lord  himself,  those 
who  allowed  the  merciful  act  of  removing  hunger  were 
guiltless,  and  ought  not  to  be  condemned.  Indeed,  they 
would  not  have  been  condemned  had  their  critics  been 
better  instructed. 

Works  of  mercy  are  lawful  on  the  Sabbath. 

8.     For  the  Son  of  Tnan  is  Lord  even  of  the  sabbath  day. 

This  sets  the  whole  matter  beyond  further  question. 
"  The  Son  of  man  ",  Christ  Jesus,  being  in  union  with 
the  Godhead,  "is  Lord"  of  everything  which  lies  in  the 
range  of  that  law  which  concerns  God  and  man,  seeing 
he  is  Mediator ;  and  therefore  he  may  arrange  and 
dispose  of  Sabbaths  as  he  pleases.  He  has  done  so,  and* 
has  interpreted  the  Sabbatic  law,  not  with  license,  but 
with  a  sweet  reasonableness  which  the  more  rigid  of 
religionists  do  not  exhibit.  From  his  example  and 
teaching  we  learn  that  the  Sabbath  is  not  profaned  by 
■svorks  of  necessity,  piety,  or  mercy  ;  and  that  we  need 


CHAP,  xii.]  Our  King  as  Lord  of  the  Sabbath.        167 

not  care  for  the  sharp  speeches  of  hypercritical  formalists 
who  strain  the  Sabbatic  law,  and  make  a  bondage  of  that 
which  was  intended  to  be  a  season  of  holy  rest. 

9.  And  when  he  was  departed  thence,  he  went  into  their 
synagogue. 

The  time  arrived  when  the  Sabbath  question  came 
up  again  in  reference  to  our  Lord's  own  work  among  the 
sick  and  diseased. 

Jesus  set  the  example  of  attending  public  worship. 
The  synagogues  had  no  divine  appointment  to  authorize 
them,  but  in  the  nature  of  things  it  must  be  right  and 
good  to  meet  for  the  worship  of  God  on  his  own  day, 
and  therefore  Jesus  was  there.  He  had  nothing  to  learn, 
yet  he  went  up  to  the  assembly  on  the  day  which  the 
Lord  God  had  hallowed. 

10.  And,  behold,  there  was  a  man  which  had  his  hand 
withered.  And  they  asked  him,  saying.  Is  it  lawful  to  heal 
on  the  sabbath  days  ?  that  they  might  accuse  him. 

The  incident  was  noteworthy,  and  therefore  it  is 
mentioned  with  3."  behold."  It  was  remarkable  that  so 
very  soon  a  case  occurred  to  bring  up  again  the  matter 
in  dispute.  Did  the  Pharisees  bring  the  man  with  the 
withered  hand  into  the  synagogue  so  as  to  raise  the 
question  in  a  practical  form  ?  They  went  to  the  syna- 
gogue to  indulge  their  bigotry  and  not  to  worship  :  it  is 
to  be  feared  that  many  in  these  days  imitate  them. 
Before  our  Lord  made  any  motion  towards  a  miracle, 
they  were  at  him  with  what  they  hoped  would  prove  an 
entangling  question.  "Is  it  lawful  to  heal  on  the  sab- 
bath days  ?  "  He  had  claimed  to  be  Lord  of  the  Sabbath ; 
and  now  they,  with  much  show  of  fairness,  submit  a 
difficulty  to  him  ;  but  it  was  with  a  base  purpose.  In 
the  moral  character  of  questioning,  everything  depends 
upon  the  motive  :  they  did  not  ask  that  they  might  learn 
froiR  him,  but  "that  they  might  accuse  him."     They  were 


1 68       Our  King  as  Lord  of  the  Sabbath,   [chap.  xii. 

on  the  catch  ;  yet  they  took  nothing  by  their  malicious 
craft. 

II,  12.  And  he  said  unto  them,  What  man  shall  there  be 
among  you,  that  shall  have  one  sheep,  and  if  it  fall  into  a  pit 
on  the  sabbath  day,  will  he  not  lay  hold  on  it,  and  lift  it  out  ? 
How  much  then  is  a  man  better  than  a  sheep  ?  Wherefore  it 
is  lawful  to  do  well  on  the  sabbath  days. 

He  answers  their  question  by  another.  He  pro- 
pounds a  case  and  makes  them  to  be  judges  in  it.  If  a 
poor  man,  with  "  one  sheep  ",  saw  it  fall  "  into  a  pit",  or 
become  cast  on  its  back,  "  on  the  sabbath  ",  would  he  not 
"lay  hold  on  it,  and  lift  it  out  ",  and  set  it  on  its  feet? 
Of  course  he  would  ;  and  he  would  be  right  in  so  doing. 
Ifow  much  then  is  a  man  better  than  a  sheep  ?  therefore 
it  is  and  must  be  right  to  succour  a  man.  Alas,  some 
act  as  if  a  man  were  not  better  than  an  animal ;  for  their 
dogs  and  horses  are  better  housed  than  their  labourers, 
and  they  are  more  indignant  about  the  killing  of  a  fox 
than  at  the  starving  of  a  pauper. 

Our  Lord's  argument  was  overwhelming.  One  form 
of  human  kindness  being  proved  to  be  right,  the  whole 
class  of  beneficent  actions  is  admitted,  and  "  it  is  lawful 
to  do  well  on  the  sabbath  days."  One  wonders  that  any- 
body ever  thought  otherwise.  But  zeal  for  externals, 
and  hatred  of  spiritual  religion,  when  united,  create  a 
narrow  bigotry  as  cruel  as  it  is  ridiculous.  Our  Lord 
has  set  us  free  from  the  Rabbinical  yoke,  and  we  find 
rest  unto  our  souls  in  a  true  spiritual  Sabbath.  Let  none, 
however,  from  this  liberty,  infer  a  license,  and  treat  the 
Lord's-day  as  if  it  were  their  own,  and  might  be  spent  for 
their  own  purposes.  They  best  keep  the  Sabbath  who 
on  the  seventh  day,  and  always,  rest  from  their  own 
works,  as  God  did  from  his  ;  but  how  can  a  man  rest 
until  he  knows  the  finished  work  of  God  in  Christ  Jesus  ? 

13.  Then  saith  he  to  the  man.  Stretch  forth  thine  hand. 
And  he  stretched  it  forth  ;  and  it  was  restored  whole,  like  as 
the  other. 


CHAP,  xii.]     Our  King  in  Peaceful  Majesty.         169 

Thus  our  Lord  practically  carried  out  his  own  teach- 
ing. He  that  could  work  a  miracle  of  this  sort  was 
divine,  and  could  rightly  interpret  his  own  law.  The 
man  was  sitting  down,  and  Jesus  bade  him  stand  up  that 
all  might  observe  him  ;  and  then  he  further  bade  him 
hold  up  his  hand  so  that  all  could  see  its  lifeless  condi- 
tion. It  does  not  appear  that  his  arm  was  withered,  as 
some  have  supposed  ;  but  he  was  able,  by  the  use  of  his 
arm,  to  hold  out  his  hand  to  public  view.  This  being 
done,  the  Lord  restored  it  at  once,  before  the  whole 
synagogue,  and  before  the  captious  Pharisees.  The  man 
stretched  out  each  finger  perfectly  restored  to  its  natural 
vigour.  The  poor  man  had  hidden  his  hand  when  it 
was  dried  up  ;  but  when  restored,  it  was  meet  that  it 
should  be  seen  by  all  in  the  synagogue.  By  that  re- 
stored hand,  made  whole  on  the  Sabbath,  all  men  knew 
that  Jesus  would  work  deeds  of  mercy  on  the  Sabbath. 
Let  us  pray  him  to  do  the  same  in  our  assemblies.  Oh, 
that  the  hands  which  have  been  useless  for  holy  purposes 
may  at  his  bidding  become  whole  !  Oh,  that  those  who 
are  bidden  to  believe  and  live  would  cease  from  ques- 
tioning, and  obey,  as  this  man  did  ;  then  would  healing 
surely  come  to  them,  as  it  did  to  the  obedient  man  ! 


CHAPTER   Xn.     14—21. 

[Our  King  in  the  Majesty  of   his   Peacefulness.] 

14.  Then  the  Pharisees  went  out,  and  held  a  council 
against  him,  how  they  might  destroy  him. 

The  synagogue  was  too  hot  for  the  Pharisees,  and  so 
they  went  out.  Utterly  routed,  they  retire  from  public 
gaze,  hating  the  man  who  had  so  completely  baffled 
them.     They  could  not  silence  him,  and  so  they  would 


170  Our  King  in  the  Majesty        [chap.  xii. 

slay  him.  Those  who  begin  with  seeking  to  accuse  the 
Lord  soon  come  to  seeking  to  destroy  him.  It  was  not 
easy  to  touch  one  who  lived  so  much  in  the  esteem  of 
the  people,  and  so  they  consulted  together  as  to  the 
safest  method  of  procedure.  Their  killing  of  Jesus  was 
indeed  the  result  of  malice  aforethought,  for  they  de- 
liberately planned  their  cruel  deed.  Men  at  this  hour 
still  take  counsel  "  against  him."  Why  and  wherefore? 
Let  their  own  consciences  answer,  if  they  have  any. 
The  present  cool,  calculating  attacks  of  sceptics  upon 
the  gospel  have  a  special  degree  of  crime  in  them. 

15,  16.  But  when  Jesus  knew  it,  he  withdrew  himself 
from  thence :  and  great  multitudes  followed  him,  and  he 
healed  them  all ;  and  charged  them  that  they  should  not  make 
hifn  known. 

Their  secret  counsels  were  all  discerned  by  his  omni- 
science :  Jesus  knew  it.  He  acted  accordingly.  He  came 
not  to  contend  with  cavillers,  and  therefore  he  withdrew 
himself  from  the  scene  of  their  perpetual  disputations. 
Biit  he  could  not  get  alone  ;  the  crowd  flocked  after  him, 
and  his  love  could  not  refuse  to  bless  them  with  healing. 
He  did  not  want  to  create,  an  excitement,  and  so,  when 
the  people  gathered  in  multitudes,  he  commanded  them 
not  to  advertise  his  presence.  To  him  popularity  became 
a  hindrance  in  his  work,  and  he  shunned  it.  In  this 
avoidance  of  notoriety  he  fulfilled  an  ancient  prophecy. 

We  are  under  no  charge  to  conceal  his  gracious 
wonders,  and  therefore  we  would  joyfully  enlarge  upon 
that  glorious  record,  "  He  healed  them  all."  What  an 
encouragement  to  sin-sick  souls  to  trust  in  him ! 

17 — 19.  That  it  might  be  fulfilled  -which  was  spoken  by 
Esaias  the  prophet,  sayitig.  Behold  my  servant,  whojn  I  have 
choseti ;  my  beloved,  in  whom  my  soul  is  well  pleased:  Twill 
put  my  spirit  iipon  him,  and  he  shall  shew  judgm.eni  to  the 
Gentiles.  He  shall  not  strive,  nor  cry,  neither  shall  any  man 
hear  his  voice  in  the  streets. 


CHAP.  XII.]  OF  HIS  Peacefulness.  171 

It  is  in  Isaiah  xlii.  i — 4  that  we  read  words  which  are 
quoted  in  their  full  sense,  if  not  literally,  by  the  Evan- 
gelist. The  Servant  of  God,  elect,  beloved,  and  delight- 
some to  the  Lord,  clothed  with  the  Spirit  of  God,  would 
come  forth,  and  reveal  the  Lord's  mind  to  the  nations  ; 
but  it  would  not  be  with  tumult  and  turmoil,  noise  and 
clamour. 

To  avoid  contention  and  ostentation,  our  Lord 
quieted  those  whom  he  had  healed,  or  at  least  charged 
them  not  to  make  him  known.  Our  Lord  did  not  aim  at 
raising  himself  in  the  esteem  of  the  multitude  by  suc- 
cessfully contending  with  the  Pharisees  ;  for  his  method 
was  of  another  sort.  The  names  given  to  the  Saviour 
here  are  exceedingly  precious,  and  worthy  of  our  careful 
meditation,  and  especially  so  in  connection  with  the 
passage  in  Isaiah.  Jesus  is  the  chosen  of  Jehovah,  or- 
dained to  be  his  Servant,  beloved  in  that  capacity,  and 
well  pleasing  to  his  Father.  The  power  of  this  beloved 
Servant  of  God  would  lie  in  the  divine  Spirit,  in  the 
doctrine  which  he  would  teach,  and  in  the  law  which  he 
would  proclaim  ;  his  whole  life  being  a  judging  and  con- 
demnation of  sin  before  the  eyes  of  all  men.  Not  by 
might,  nor  by  power,  but  by  the  Spirit  of  the  Lord,  and 
the  force  of  truth,  would  he  prevail.  The  wrath  of  man 
in  hot  controversy,  the  frenzy  of  wild  rhetoric,  the  tor- 
rent of  popular  declamation  ;  all  these  he  left  to  mere 
pretenders  :  he  disdained  such  weapons  in  establishing 
his  Kingdom.  Certain  of  his  followers  have  taken  an 
opposite  course,  and  are  much  enamoured  of  clamorous 
and  blatant  methods  :  in  this  they  will  yet  find  that  they 
are  not  well  pleasing  to  the  Lord. 

20.  A  bruised  reed  shall  he  not  break,  and  smoking  flax 
shall  he  not  quench,  till  he  send  forth  judgment  unto  victory. 

He  left  the  bruised  reed  oi  Pharisaic  pretence  to  prove 
its  own  impotence,  it  was  not  at  that  time  worth  his 
while   to  break  it  ;  and  the  smoking  flax  of  a  nominal 


172  Our  King  in  Peaceful  Majesty,    [chap.  xii. 

religiousness  he  passed  by,  and  left  all  dealing  with  it 
till  another  day,  when  the  hour  should  come  to  end  its 
offensiveness.  He  will  in  the  end  victoriously  judge 
those  hypocrites  who  were  useless  as  bruised  reeds,  and 
offensive  as  smoking  flax  ;  but  he  would  not  do  this 
during  his  first  mission  to  men.  He  is  in  no  haste  to 
destroy  every  petty  opposition. 

This  I  take  to  be  the  exact  sense  of  the  words  in  this 
connection  ;  but  as  the  passage  is  popularly  received,  it 
is  equally  true,  and  much  richer  in  consolation.  The 
feeblest  are  not  disdained  by  our  Lord  Jesus,  though 
apparently  useless  as  a  bruised  reed,  or  even  actually 
offensive  as  a  smoking  flax.  He  is  gentle,  and  exercises 
no  harsh  severity.  He  bears  and  forbears  with  those 
who  are  unlovely  in  his  eyes.  He  longs  to  bind  up  the 
broken  reed,  and  fan  the  smoking  flax  into  flaming  life. 
Oh,  that  poor  sinners  would  remember  this,  and  trust 
him  ! 

21.     And  in  his  name  shall  the  Gentiles  trust. 

Because  he  is  so  kind,  the  despised  Gentile  dogs 
shall  come  and  crouch  at  his  feet  and  love  him  as  their 
Master.  He  shall  be  the  hope  of  those  who  were  left  as 
hopeless.  Our  Lord's  desire  for  quiet,  and  his  avoiding 
antagonism,  thus  proved  him  to  be  the  Messiah  of  the 
prophets.  Shall  we  not  more  and  more  trust  in  the 
Anointed  of  the  Lord  ?  Yes,  Gentiles  as  we  are,  we  do 
trust  in  his  name.  In  us  is  this  prophecy  fulfilled.  Yet 
how  unlikely  it  seemed  that  Gentiles  would  do  so  when 
Israel  refused  him. 


cHAi'.  XII.]  Our  King  and  the  Powers  of  Darkness,  i  73 


CHAPTER  XII.     22—37. 
[Our  King  and  the  Powers  of  Darkness.] 

22.  Then  was  brought  unto  him  one  possessed  with  a 
devil,  blind,  and  dumb  :  and  he  healed  him,  ittsomuch  that  the 
blind  and  dumb  both  spake  and  saw. 

It  is  well  when  men  take  to  bringing  others  to  Jesus  : 
good  is  sure  to  come  of  it.  An  extraordinary  case  ex- 
hibited a  novel  form  of  the  handicraft  of  Satan.  The 
evil  spirit  had  secured  himself  by  stopping  up  the  win- 
dows and  the  door  of  the  soul :  the  victim  was  blind  and 
dumb.  How  could  he  escape  ?  He  could  not  see  his 
Saviour,  nor  cry  to  him.  But  the  double  evil  vanished 
when,  in  an  instant,  Jesus  dislodged  the  demon  :  "  the 
blind  and  dumb  both  spake  and  saw."  When  Satan  is  de- 
throned, the'  spiritual  faculties  begin  to  work  at  once. 
Nothing  baffles  our  Lord.  Men  who  neither  see  their 
sin,  nor  cry  for  mercy,  his  grace  can  save. 

Lord,  be  with  us  when  we  preach,  and  cast  out  devils 
by  thy  Word  ;  then  shall  moral  inability  be  succeeded  by 
gracious  health. 

23.  And  all  the  people  were  amazed,  and  said.  Is  not  this 
the  son  of  David? 

Again  and  again  we  have  noticed  their  astonishment ; 
and  here  a  question  was  asked  which  may  have  been  the 
footfall  of  coming  faith  in  many.  Our  Revised  Version 
very  properly  leaves  out  the  "  not."  It  was  natural  for 
the  translators  to  put  it  in,  for  it  looks  as  if  many  must 
have  seen  the  true  Solomon  in  this  great  Wonder-worker. 
But  as  it  is  not  in  the  original,  we  must  not  allow  the 
"not";  and  then  the  question  shows  how  strangely  un- 
believing they  were,  and  yet  how  some  conviction  forced 


174  Our  King  and  the  [chap.  xn. 

itself  on  them.  "  Is  he  ?  He  cannot  be  ;  he  must  be  ; 
but  is  he  ?  Is  this  the  Son  of  David  ?  "  There  were  vari- 
ous voices,  yet  the  people  were  one  in  their  wonderment : 
all  the  people  were  amazed. 

24.  But  when  the  Pharisees  heard  it,  they  said.  This 
felloniu  doth  not  cast  out  devils,  but  by  Beelzebub  the  prince  of 
the  devils. 

This  was  their  former  concoction.  It  was  old  and 
stale,  yet  for  lack  of  a  better  or  more  bitter  suggestion, 
they  stick  to  it.  Our  Lord  was  too  busy  to  reply  to  the 
vile  slander  on  its  first  appearance  (Matt.  ix.  34);  or  per- 
haps he  so  loathed  it  that  he  would  not  touch  it,  but  left 
the  abominable  thing  to  poison  itself  with  its  own  venom. 
Now  they  bring  it  out  again,  and  come  to  minuter  detail 
of  lying  by  mentioning  Beelzebub  as  the  name  of  the  prince 
of  the  devils,  with  whom  he  was  in  league.  Lies  grow  as 
they  move  on.  Those  who  doubt  God's  work  in  the 
conversion  of  sinners,  soon  advance  in  hardihood,  and 
ascribe  the  blessed  change  to  hypocrisy,  self-interest, 
madness,  or  some  other  evil  influence. 

25,  26.  And  fesus  knew  their  thoughts,  and  said  unto 
them.  Every  kingdom  divided  against  itself  is  brought  to 
desolatiott ;  a7ia  every  city  or  house  divided  against  itself  shall 
not  stand :  and  if  Satan  cast  out  Satan,  he  is  divided  against 
himself :  how  shall  then  his  kingdom  stand? 

The  Thought-reader  meets  them  with  an  argument  in 
the  highest  degree  conclusive,  overwhelming  them  by 
reducing  their,  statement  to  absurdity.  Imagine  Satan 
divided  against  Satan,  and  his  kingdom  thus  rent  with 
civil  war  !  No  :  whatever  fault  the  devils  have,  they  are 
not  at  strife  with  each  other ;  that  fault  is  reserved  for 
the  servants  of  a  better  Master.  Oh,  that  divisions  in 
the  church  were  not  so  many,  and  so  desolating  as  they 
are  !  It  would  be  a  very  hopeful  circumstance  if  we 
could  hear  of  divisions  among  the  powers  of  darkness  ; 


CHAP.  XII. i  Powers  of  Darkness.  175 

for  then  would  Satan's  kingdom  fall.  No,  ye  cunning 
Pharisees  ;  your  slanderous  suggestion  is  too  manifestly 
a  lie,  and  reasonable  men  are  not  to  be  entrapped 
by  it! 

27.  And  if  I  by  Beelzebub  cast  out  devils,  by  whom  do  your 
childre7i  cast  them  out  ?  therefore  they  shall  be  your  judges. 

Our  Lord  here  used  an  argument  fitted  for  the  men 
he  dealt  with.  It  was  not  so  forcible  in  itself  as  the 
former  one,  but  as  an  argument  to  them  it  would  come 
home  with  singular  force.  Some  of  the  disciples  of  the 
Pharisees,  and  probably  some  of  their  children,  acted  as 
exorcists  ;  and,  whether  truly  or  falsely,  professed  to 
cast  out  devils.  If  Jesus  wrought  this  marvel  by  Beelze- 
bub, and  the  Pharisees  had  made  that  discovery,  how 
could  they  have  learned  it  better  than  from  their  own 
sons  ?  Did  their  sons  have  dealings  with  the  demon- 
prince  ?  This  would  impale  them  on  the  horns  of  a 
dilemma,  and  prevent  their  uttering  that  malicious 
invention  again,  for  the  sake  of  their  own  friends. 

28.  But  if  I  cast  out  devils  by  the  Spirit  of  God,  then  the 
kingdom  of  God  is  come  unto  you. 

Our  Lord  in  effect  says — If  I  cast  out  devils  by  the 
Spirit  of  God,  then  is  a  new  era  begun  :  the  divine  power 
has  come  into  distinct  conflict  with  the  evil  one,  and  is 
manifestly  victorious.  In  my  person  is  "  the  kingdom  of 
God"  inaugurated,  and  you  are  placed  in  a  position  of 
gracious  advantage  by  my  being  among  you.  But  if  the 
devils  be  not  cast  out  by  the  Spirit  of  God,  the  throne  of 
God  is  not  among  you,  and  you  are  grievous  losers.  The 
overthrow  of  evil  is  a  clear  proof  that  the  kingdom  of 
grace  has  come. 

Note  that,  though  our  Lord  had  power  all  his  own,  he 
honoured  the  Spirit  of  God,  and  worked  by  his  energy, 
and  mentioned  the  fact  that  he  did  so.  What  can  we  do 
without  that  Spirit  ?  Lord  God  the  Holy  Ghost,  teach 
us  to  wait  on  thee  ! 


176  Our  King  and  the  [chap.  xii. 

29.  Or  else  how  can  one  enter  into  a  strong  man's  house, 
and  spoil  his  goods,  except  he  first  bind  the  strong  man  f  and 
then  he  will  spoil  his  house. 

The  devil  is  the  strong  man,  the  giant  robber.  He 
holds  men  in  possession  as  a  warrior  holds  his  property. 
There  is  no  getting  his  goods  from  him  without  first 
encountering  himself.  The  bare  idea  of  spoiling  him 
while  you  are  his  friend,  or  he  is  unsubdued,  is  ridicu- 
lous. Our  Lord,  when  his  work  began,  bound  Satan  :  the 
presence  of  God  in  human  flesh  was  a  restraint  upon 
man's  foe.  Having  bound  the  enemy,  he  now  takes  out 
of  his  house  those  spoils  which  else  had  been  for  ever  in 
his  possession.  There  is  no  deliverance  for  us  save  by 
our  Lord's  victory  over  our  powerful  tyrant.  Glory  be  to 
his  name,  he  has  bound  the  mighty,  and  he  takes  from 
him  his  prey  !  This  was  our  Lord's  fair  and  self-evident 
explanation  of  the  matter  concerning  which  Pharisees 
theorized  so  basely. 

30.  He  that  is  not  with  me  is  against  me  ;  and  he  thai 
gathereth  not  with  me  scattereth  abroad. 

Our  Lord  had  made  no  compromise  with  Satan. 
Satan  was  not  with  him,  but  against  him.  He  meant  to 
be  equally  decisive  in  his  dealings  with  all  other  parties. 
Men  must  either  come  to  his  side,  or  be  reckoned  as 
his  opponents  ;  there  can  be  no  middle  course.  Jesus 
meant  war  with  the  great  enemy,  and  with  all  who  sided 
with  evil.  Men  would  of  necessity  practically  take  sides  : 
their  actions  would  tend  to  gather  to  him  or  to  scatter 
from  him.  Jesus  is  the  one  and  only  possible  centre  of 
human  unity  ;  and  whatever  teaching  does  not  unite  men 
in  him,  disperses  them  through  selfishness,  pride,  hate, 
and  a  thousand  other  disintegrating  forces.  Our  King 
has  thrown  down  the  gage  of  battle,  and  he  will  never 
accept  truce  or  compromise.  Lord,  let  me  never  hesi- 
tate, but  be  with  thee,  and  gather  with  thee. 


CHAP.  XII.]  Powers  of  Darkness.  I'j'j 

31.  Wherefore  I  say  unto  you.  All  manner  of  sin  ami 
blasphemy  shall  be  forgiven  unto  men :  but  the  blasphemy 
against  the  Holy  Ghost  shall  not  be  forgiven  unto  men. 

Here  is  a  solemn  warning  for  these  slanderous  Phari- 
sees :  the  sin  of  reviling  the  Spirit  of  God,  and  imputing 
his  work  to  Beelzebub,  is  a  very  great  one  ;  and,  in  fact, 
so  hardens  the  heart  that  men  who  are  guilty  of  it  never 
repent,  and  consequently  are  never  forgiven.  Our  Lord 
let  his  opponents  see  whither  they  were  drifting :  they 
were  on  the  verge  of  a  sin  for  which  no  pardon  would 
be  possible.  We  must  be  very  tender  in  our  conduct 
towards  "  the  Holy  Ghost  ";  for  his  honour  has  a  special 
guard  set  about  it  by  such  a  solemn  text  as  this. 

32.  And  whosoever  speaketh  a  word  against  the  Son  of 
man,  it  shall  be  forgiven  him :  but  whosoever  speaketh  against 
the  Holy  Ghost,  it  shall  not  be  forgiven  him,  neither  in  this 
world,  neither  in  the  world  to  come. 

Why  should  a  word  be  spoken  against  Jesus  ?  Yet 
many  words  are  so  spoken,  and  he  forgives.  But  when 
it  comes  to  wilfully  confounding  the  Holy  Spirit  with 
the  evil  spirit,  the  offence  is  rank,  and  heinous,  and 
most  hardening  to  the  heart.  In  no  state  of  the  divine 
economy  was  it  ever  possible  to  extend  forgiveness  to 
one  who  wilfully  regarded  God  himself  as  in  league  with 
the  devil.  This  is  spiritual  death,  nay,  rottenness  and 
corruption  of  the  most  putrid  kind.  It  is  no  error,  but 
a  wicked,  wilful  blasphemy  of  the  Holy  Ghost  which  dares 
to  impute  his  works  of  grace  and  power  to  diabolical 
agency.  He  who  is  guilty  of  this  outrageous  crime  has 
sinned  himself  into  a  condition  in  which  spiritual  feeling 
is  dead,  and  repentance  has  become  morally  impossible. 

33.  Either  make  the  tree  good,  and  his  fruit  good ;  or  else 
make  the  tree  corrupt,  and  his  fruit  corrupt :  for  the  tree  is 
known  by  his  fruit. 

Still  he  argues  with  the  Pharisees,  and  as  good  as 


178  Our  King  and  the:  [chap.  xii. 

says,  "  Be  consistent ;  accept  me  and  my  works,  or  reject 
me  and  my  works  ;  for  by  my  works  only  can  you  judge 
me.  But  do  not  admit  the  work  to  be  a  good  one,  and 
then  charge  me  with  being  in  league  with  the  devil  in 
the  doing  of  it.  If  I  were  in  league  with  the  devil,  I 
should  do  works  such  as  the  devil  does,  and  not  works 
which  shake  his  kingdom."  The  expostulation  is  most 
powerful,  because  it  is  founded  in  righteousness :  we 
judge  a  tree  by  its  fruits,  and  a  man  by  his  actions,  and 
there  is  no  other  truthful  mode  of  judging. 

Read  the  words  out  of  their  connection-  and  they 
teach  the  great  general  truth  that  the  inner  and  the 
outer  life  must  correspond. 

34,  35.  O  generation  of  vipers,  how  can  ye,  being  evil, 
speak  good  things  ?  for  out  of  the  abundance  of  the  heart  the 
mouth  speaketh.  A  good  man  out  of  the  good  treasure  of  the 
heart  britigeth  forth  good  things :  and  an  evil  man  out  of  the 
evil  treasure  bringeth  forth  evil  things. 

Our  Lord  accuses  thetn  of  "being  evil."  He  repeats 
John's  words,  "  O  generation  of  vipers ! "  They  had 
spoken  evil :  how  could  they  do  otherwise  when  their 
hearts  were  so  full  of  malice  towards  him  ?  They  had 
gone  to  the  utmost  extreme  of  malevolence  in  charging 
him  with  being  in  league  with  Satan,  and  that  only 
showed  what  a  treasure  of  evil  lay  within  their  hearts. 
They  threw  evil  forth  with  energy  of  temper,  and  with 
lavishness  of  falsehood,  because  they  had  such  a  fulness 
of  it  within.  That  which  is  in  the  well  comes  up  in  the 
bucket.  The  heart  betrays  itself  through  the  mouth. 
Had  they  been  good,  their  words  would  have  been  good ; 
but  such  was  their  baseness  of  heart,  that  they  could  not 
"speak  good  things."  Thus  our  Lord  carried  the  war 
into  their  own  territory,  and  flashed  holy  indignation  in 
their  faces. 

36,  37.  But  I  say  unto  you.  That  every  idle  word  thai 
men  shall  speak,  they  shall  give  account  thereof  in  the  day  of 


CHAP.  xii.J  Powers  of  Darkness.  179 

judgment.     For  by  thy  words  tkou  shalt  be  justified,  and  by 
thy  words  thou  shalt  be  condemned. 

They  might  think  that  they  had  done  no  great  wrong 
when  they  scattered  their  black  phrases  among  the  peo- 
ple :  they  had  only  given  their  opinion  with  more  or 
less  of  levity  ;  at  the  worst,  they  had  only  spoken  "  idle 
words."  Thus  they  would  make  light  of  what  they  had 
done  now  that  the  Lord  had  most  completely  crushed 
them.  But  our  Lord  drives  them  out  of  this  retreat. 
He  deals  strictly  with  such  gross  offenders.  Words  are 
to  be  accounted  for  at  the  last  great  day.  Words  prove 
men  just,  or  worthy  of  condemnation.  Their  very  works 
may  be  judged  by  their  words.  There  is  a  something 
very  heart-revealing  about  men's  language,  and  espe- 
cially about  those  words  which  spring  from  deep-seated 
passion.  We  may,  when  we  are  convicted  of  unjust 
speech,  shield  ourselves  behind  the  notion  that  our  bark 
was  worse  than  our  bite,  and  that  we  merely  said  so  and 
so,  and  hardly  meant  it  to  be  taken  so  seriously ;  but 
the  plea  will  not  avail  us.  We  must  mind  what  we  say 
about  godly  men,  and  especially  about  their  Lord  ;  for 
libellous  words  will  live,  and  will  be  swift  witnesses 
against  us  in  the  day  of  judgment,  when  we  shall  find  that 
they  were  all  recorded  in  the  book  of  God. 

Surely  this  business  of  charging  the  Lord  Jesus  with 
being  in  league  with  Satan  was  never  likely  to  be  heard 
of  again  while  he  lived  !  He  had  silenced  that  form  of 
slander  once  for  all,  as  far  as  the  Pharisees  were  con- 
cerned. 

Dear  Master,  help  me  to  bridle  my  tongue,  that  I  be 
not  found  guilty  of  idle  words;  and  teach  me  when  to 
speak,  that  I  may  keep  equally  clear  of  idle  silence. 


i8o  Our  King  challenged  to  give  a  Sign.  [chap.  xii. 

CHAPTER   XII.     38—43. 

[Our  King  challenged  to  give  a  Sign.] 

38,  39.  Then  certain  of  the  scribes  and  of  the  Pharisees 
answered,  saying.  Master,  we  would  see  a  sign  froin  thee. 
But  he  answered  and  said  unto  them.  An  evil  and  adulterous 
generation  seeketh  after  a  sign  ;  and  there  shall  no  sign  be 
^iven  to  it,  but  the  sign  of  the  prophet  Jonas. 

The  Pharisees  change  their  manner,  but  they  are  in 
*  pursuit  of  the  same  object.  How  hopeless  had  the  re- 
ligionists of  that  age  become  !  Nothing  would  convince 
them.  They  manifest  their  hate  of  the  Lord  Jesus,  by 
ignoring  all  the  wonders  he  had  wrought.  What  further 
signs  could  they  seek  than  those  he  had  already  given  ? 
Pretty  inquirers  these  !  They  treat  all  the  miracles  of 
our  Lord  as  if  they  had  never  occurred.  Well  might  the 
Lord  call  them  "m/  and  adulterous" ,  since  they  were  so 
given  to  personal  lasciviousness,  and  were  spiritually  so 
untrue  to  God.  We  have  those  among  us  now  who  are 
so  uncandid  as  to  treat'all  the  achievements  of  evangeli- 
cal doctrine  as  if  they  were  nothing,  and  talk  to  us  as 
if  no  result  had  followed  the  preaching  of  the  gospel. 
There  is  need  of  great  patience  to  deal  wisely  with  such. 

40.  For  as  Jonas  was  three  days  and  three  nights  in  the 
whale's  belly  ;  so  shall  the  Son  of  man  be  three  days  atid  three 
nights  in  the  heart  of  the  earth. 

The  great  sign  of  our  Lord's  mission  is  his  resurrec- 
tion, and  his  preparing  a  gospel  of  salvation  for  the 
heathen.  His  life-story  is  well  symbolized  by  that  of 
Jonah.  They  cast  our  Lord  overboard,  even  as  the 
sailors  did  the  man  of  God.  The  sacrifice  of  Jonah 
calmed  the  sea  for  the  mariners  ;  our  Lord's  death  made 
peace  for  us.  Our  Lord  was  a  while  in  the  heart  of  the 
earth  as  Jonah  in  the  depth  of  the  sea  ;    but  he  rose 


CHAP.  XII.]  Our  King  challenged  to  give  a  Sign.  i8i 

again,  and  his  ministry  was  full  of  the  power  of  his 
resurrection.  As  Jonah's  ministry  was  certified  by  his 
restoration  from  the  sea,  so  is  our  Lord's  ministry 
attested  by  his  rising  from  the  dead.  The  man  who 
had  come  back  from  death  and  burial  in  the  sea  com- 
manded the  attention  of  all  Nineveh,  and  so  does  the 
risen  Saviour  demand  and  deserve  the  obedient  faith  of 
all  to  whom  his  message  comes. 

41.  The  men  of  Nineveh  shall  ?-he  in  judgment  with  this 
generation,  and  shall  condemn  it :  because  they  repeiited  at  the 
preaching  of  Jonas ;  andT  behold,  a  greater  than  Jonas  is 
here. 

The  heathen  of  Nineveh  were  convinced  by  the  sign 
of  a  prophet  restored  from  burial  in  the  sea  ;  and  moved 
by  that  convincement,  they  repented  at  his  preaching. 
"Without  cavil  or  delay  they  put  the  whole  city  in  mourn- 
ing, and  pleaded  with  God  to  turn  from  his  anger. 
Jesus  came  with  a  clearer  command  of  repentance,  and 
a  brighter  promise  of  deliverance  ;  but  he  spoke  to 
obdurate  hearts.  Our  Lord  reminds  the  Pharisees  of 
this  ;  and  as  they  were  the  most  Jewish  of  Jews,  they 
were  touched  to  the  quick  by  the  fact  that  heathens 
perceived  what  Israel  did  not  understand,  and  that 
Ninevites  repented  while  Jews  were  hardened. 

All  men  will  rise  at  the  judgment  :  "  The  men  of 
Nineveh  shall  rise."  The  lives  of  penitents  will  con- 
demn those  who  did  not  repent :  the  Ninevites  will 
condemn  the  Jews,  "because  they  repented  at  the  preaching 
of  Jonas"  and  the  Jews  did  not.  Those  who  heard 
Jonah  and  repented  will  be  swift  witnesses  against  those 
who  heard  Jesus  and  refused  his  testimony. 

The  standing  witness  to  our  Lord  is  his  resurrection 
from  the  dead.  God  grant  that  every  one  of  us,  believ- 
ing that  unquestionable  fact,  may  be  so  assured  of  his 
mission,  that  we  may  repent  and  believe  the  gospel. 

Resurrection  is  one  proof  ;  in  fact,  it  is  the  sign  ; 


i82  Our  King  unveiling  the        [chap.  xii. 

although,  as  we  shall  see,  it  is  supplemented  by  another. 
The  two  will  convince  us  or  condemn  us. 

42.  The  queen  of  the  south  shall  rise  up  in  the  judgment 
with  this  generation,  and  shall  condemn  it :  for  she  came  from 
the  uttermost  parts  of  the  earth  to  hear  the  wisdom  of  Solo- 
mon ;  and,  behold,  a  greater  than  Solomon  is  here. 

The  second  sign  of  our  Lord's  mission  is  his  kingly 
WISDOM.  As  the  fame  of  Solomon  brought  the  queen  of 
the  south  from  the  uttermost  parts  of  the  earth,  so  does  the 
doctrine  of  our  Lord  command  attention  from  the 
utmost  isles  of  the  sea.  If  Israel  perceives  not  his 
glorious  wisdom,  Ethiopia  and  Seba  shall  hear  of  it,  and 
come  bowing  before  him.  The  queen  of  Sheba  will  rise 
again,  and  will  "  rise  up  "  as  a  witness  against  unbeliev- 
ing Jews  ;  for  she  journeyed  far  to  hear  Solomon,  while 
they  would  not  hear  the  Son  of  God  himself  who  came 
into  their  midst.  The  superlative  excellence  of  his 
wisdom  stands  for  our  Lord  as  a  sign,  which  can  never 
be  effectually  disputed.  What  other  teaching  meets  all 
the  wants  of  men  ?  Who  else  has  revealed  such  grace 
and  truth  ?  He  is  infinitely  greater  than  Solomon,  who 
from  a  moral  point  of  view  exhibited  a  sorrowful  little- 
ness. Who  but  the  Son  of  God  could  have  made  known 
the  Father  as  he  has  done  ? 


CHAPTER  XII.     43—45. 

[Our   King    unveiling   the   Tactics  of  the  Arch- 
enemy.] 

Our  Lord  was  mindful  to  deal  a  finishing  stroke  to 
the  notion  of  his  being  aided  by  Satanic  co-operation, 
by  returning  to  his   parable   (verse   29),   and  declaring 


CHAP,  xii.]      Tactics  of  the  Arch-enemy.  183 

that,  even  if  the  contingency  should  occur  of  the  evil 
spirit  leaving  a  man  of  its  own  accord,  the  man  would 
be  none  the  more  a  subject  of  hope  ;  for  the  enemy 
would  return  before  long. 

43.  When  ike  tinclean  spirit  is  gone  met  of  a  man,  he 
walketh  through  dry  places,  seeking  rest,  and  findeth  none. 

Well  is  the  devil  named  "the  unclean  spirit":  he 
loves  that  which  is  foul,  and  makes  the  man  in  whom  he 
dwells  filthy  in  heart.  In  the  incident  described  above, 
the  devil  has  been  in  possession  "  of  a  man  ",  and  he  "  is 
gone  out"  for  purposes  of  his  own.  He  has  quitted  the 
man  of  his  own  accord,  without  conflict  of  any  kind. 
'I'his  is  a  case  which  frequently  occurs  :  the  devil  does 
in  this  way  leave  the  madly  immoral  to  become  decent 
and  orderly.  The  crafty  spirit  takes  the  key  of  the 
house  with  him,  for  he  means  to  return.  He  has  quitted 
occupancy,  but  has  not  given  up  ownership.  He  has 
gone  out  that  he  might  not  be  turned  out.  Who  can 
understand  the  subtlety  of  the  old  serpent  ? 

The  evil  spirit  is,  however,  uneasy  when  he  is  not 
ruling  a  human  mind.  He  wanders  seeking  rest  and 
finding  none.  He  finds  nothing  to  cheer  him  on  this 
earth,  or  in  heaven,  or  in  hell  ;  these  are  all  dry  places  to 
him.  Within  the  sinful  heart  he  was  at  home,  and 
found  some  little  content ;  but  outside  in  nature  he 
finds  a  desert  for  his  unclean  desires. 

"  Every  prospect  pleases 
And  only  man  is  vile  ! " 

And  hence  only  man  affords  a  suitable  lodging  for  the 
vile  spirit. 

44.  Then  he  saith,  I  will  return  into  my  house  from 
■whence  I  cajne  out ;  and  when  he  is  come,  he  findeth  it  etnpty. 
swept,  and  garnished. 

The    foul    fiend    calls    the   man,    "  Mv  house."     His 


184  Our  King  unveiling  the        [chap.  xii. 

audacity  is  amazing.  He  did  not  build  or  buy  that 
house,  and  he  has  no  right  to  it.  He  speaks  of  his 
leaving  the  man  as  a  mere  coming  out:  "  I  came  out." 
He  says,  as  if  it  were  an  easy  matter,  ^^  I  will  return.'' 
Evidently  he  considers  that  he  has  the  freehold  of  man's 
nature,  and  can  go  and  come  at  his  pleasure.  If  Satan 
quits  a  man  of  his  own  will,  he  is  sure  to  return  just 
when  it  suits  his  purpose.  Only  the  divine  force  which 
ejects  him  can  secure  his  non-return.  Reformations 
which  are  not  the  work  of  conquering  grace  are  usually 
temporary,  and  often  lead  up  to  a  worse  condition  in 
after  years. 

The  unclean  spirit  carries  out  his  resolve  :  he  returns, 
^'  and  when  he  is  come,  he  findeth  it  empty":  no  one  else 
has  taken  possession,  and  so  no  one  hinders  his  entrance 
into  his  own  tenement.  It  is  true  it  is  swept  from 
certain  grosser  sins,  and  garnished  with  some  pretty 
moralities  ;  but  the  Holy  Spirit  is  not  there,  and  no 
divine  change  has  been  wrought,  and  therefore  the 
unclean  spirit  is  as  much  at  home  there  as  ever  he  was. 
The  parable  needs  no  further  explanation  ;  temporary 
reformation  is  well  pictured.  The  devil  has  no  objec- 
tion to  his  house  being  swept  and  garnished ;  for  a 
moralist  may  be  as  truly  his  slave  as  the  man  of  de- 
bauched habits.  So  long  as  the  heart  is  not  occupied 
by  his  great  foe,  and  he  can  use  the  man  for  his  own 
purposes,  the  adversary  of  souls  will  let  him  reform  as 
much  as  he  pleases. 

45.  Then  goeth  he,  and  taketh  with  himself  seven  other 
spirits  more  wicked  than  himself,  ajid  they  enter  in  and  dwell 
there :  and  the  last  state  of  that  man  is  worse  than  the  first. 
Even  so  shall  it  he  also  unto  this  wicked  generation. 

He  takes  another  walk  ;  he  is  so  pleased  with  his 
elegant  mansion  that  he  calls  upon  other  demons  and 
invites  them  to  his  garnished  home.  The  evil  ones  join 
him,  and  the  inhabitants  of  the  house   are  as  eight  to 


CHAP.  XII. J     Tactics  of  the  Arch-enemy.  185 

one  of  their  former  number.  They  "  enter  in  and  dwell 
there":  they  take  the  fullest  possession  and  make  a  per- 
manent stay.  Their  residence  is  secured  beyond  future 
likelihood  of  removal ;  and  now  the  man  is  worse  than 
at  the  first ;  for  the  unclean  spirits  are  more  numerous 
and  more  wicked.  The  sinful  man  becomes  more  proud, 
and  more  unbelieving,  or  he  becomes  more  vicious  and 
more  blasphemous  than  at  the  beginning.  So  much  for 
a  hopeful  reformation,  which  indeed  from  the  very  first 
was  hopeless,  because  Jesus  was  not  there,  and  the  Holy 
Spirit  had  no  hand  in  it.  Cunningly  the  unclean  spirit 
submits  to  an  apparent  giving  up  of  power  that  he  may 
establish  his  dominion  the  more  firmly.  No  doubt,  re- 
lapses into  sin  are,  like  relapses  in  disease,  even  more 
dangerous  than  the  original  malady. 

In  Christ's  day  the  Pharisees  and  others  were  in  this 
case.  The  spirit  which  led  the  Jews  to  idolatry  was 
gone,  but  the  true  God  was  not  spiritually  loved  nor 
even  known  ;  and  so  the  demon  power  held  them  still  in 
possession.  In  the  future,  even  in  that  wicked  generation, 
in  the  form  of  hatred  to  Christ,  and  fanatical  contempt 
of  other  nations,  the  evil  spirit  which  had  depraved 
Judaism,  would  yet  display  itself  in  a  still  more  hideous 
shape  ;  as  it  did  from  our  Lord's  day  and  onward  till 
the  destruction  of  Jerusalem,  when  the  race  seemed  to 
have  gone  fairly  mad,  under  a  diabolical  influence  which 
made  them  "  hateful,  and  hating  one  another."  We 
may  fear  that  our  present  age  of  "  culture  "  and  advance- 
ment will  go  onward  till  it  reaches  a  similar  goal.  It  is 
progressing  towards  infidelity,  and  advancing  towards 
absurdity  ;  while  at  the  same  time  worldliness  is  ram- 
pant, and  holiness  is  ridiculed. 


1 86  Our  King  and  his  earthly  Relatives,  [chap.  xh. 

CHAPTER  XII.     46—50. 
[Our  King  and  his  earthly  Relatives.] 

46.  While  he  yet  talked  to  the  people,  behold,  his  mother 
and  his  brethren  stood  without,  desiring  to  speak  with  him. 

The  members  of  his  family  had  come  to  take  him, 
because  they  thought  him  beside  himself.  No  doubt 
the  Pharisees  had  so  represented  his  ministry  to  his  rela- 
tives that  they  thought  they  had  better  restrain  him,  lest 
he  should  procure  his  own  destruction  by  his  zealous 
preaching.  Friends  may  be  a  good  man's  greatest  hin- 
drance. They  intruded  upon  his  holy  service  "  while  he 
yet  talked  to  the  people."  A  mark  of  wonder  is  put  before 
this  record  :  "  Behold."  How  dare  they  act  in  this 
manner?  By  the  request  of  his  mother  and  his  brethren 
he  is  called  away  from  the  pressing  engagement  of  teach- 
ing the  people,  which  was  his  urgent  life-work  ;  but  the 
call  had  no  power  over  him.  What  ailed  Mary  that  she 
joined  in  this  transaction  ?  Many  a  nervous  mother  has 
been  ready  to  hold  back  her  consecrated  son  when  his 
courage  has  defied  danger.  Our  Lord  did  not  allow  his 
love  to  his  mother  to  turn  him  aside. 

47.  Then  one  said  unto  him.  Behold,  thy  mother  and  thy 
brethren  stand  without,  desirijig-  to  speak  with  thee. 

An  officious  person  reported  the  errand  of  the  family  : 
one  said  wito  him.,  Behold,  thy  mother  and  thy  brethren  stand 
it'ithout.  It  is  hard  when,  interruptions  come  from  our 
own  flesh  and  blood  ;  for  strangers  are  sure  to  back 
them  up.  Ignorantly  or  wilfully,  the  reporting  person 
lent  himself  to  the  design  of  the  relatives  by  representing 
that  they  were  desiring  to  speak  with  him  ;  though,  in- 
deed, they  desired    to  take  him.     He  who  would  not 


CHAP  XH.]  Our  King  and  his  earthly  Relatives.   187 

permit  a  disciple  to  neglect  his  duty  on  the  plea  of  bury- 
ing his  father,  how  will  he  act  now  that  his  mother 
comes  to  hinder  him  ?  He  will  do  the  right  thing.  We 
may  always  find  the  rule  of  our  conduct  by  asking  the 
question,  "What  would  Jesus  do?" 

48,  49.  But  he  answered  and  said  unto  him  that  told  hint. 
Who  is  my  mother?  and  who  are  my  brethren?  And  he 
stretched  forth  his  hand  toward  his  disciples,  and  said.  Be- 
hold my  mother  and  my  brethren  ! 

He  does  not  reject  the  tender  ties  of  his  human 
nature,  but  he  exhibits  their  true  position  as  sec- 
ondary to  the  spiritual  bonds  which  united  him  to  the 
spiritual  family.  Those  who  were  related  to  him  by  the 
bonds  of  discipleship  had  in  this  the  truest  union  with 
him.  He  pointed  to  "his  disciples,  and  said,  Behold  my 
mother  and  my  brethren  !  "  All  believers  in  Jesus  are  of 
the  royal  family,  princes  of  the  blood,  brothers  of  the 
Christ.  See  how  he  owns  the  affinity,  and  bids  all  know 
it.  "  He  is  not  ashamed  to  call  them  brethren."  In 
this  instance  his  method  of  acknowledging  them  was  sin- 
gularly striking  ;  he  even  set  them  before  his  earthly 
mother  and  brethren. 

Lord,  let  us  know  and  enjoy  our  nearness  to  thyself. 
Help  us  also  to  care  for  thee  as  a  mother  for  her  son, 
and  to  love  thee  as  a  man  should  love  his  own  brother. 

50.  For  whosoever  shall  do  the  will  of  my  Father  which  is 
in  heaven,  the  same  is  my  brother,  and  sister,  and  mother. 

He  enlarges  upon  the  truth.  Every  doer  of  the 
Father's  will  is  thereby  proved  to  be  a  true  disciple,  and 
he  is  to  Jesus  as  near  as  a  brother,  as  dear  as  a  sister,  as 
•nuch  cared  for  as  a  mother.  According  to  our  condi- 
tion and  capacity,  let  us  act  towards  our  Lord  the  part 
of  brother  in  help,  of  sister  in  sympathy,  of  mother  in 
tender  love  ;  for  all  these  relationships  act  in  both  ways, 
and  involve  giving  as  well  as  receiving.     What  a  blessed 


1 88  Our  King  sets  forth  [chap.  xih. 

"  whosoever  "  is  this  !  It  is  not  for  ministers  only,  or 
for  persons  set  apart  to  special  service  ;  but  all  who  do 
the  Father's  will  in  any  position  of  life  are  encompassed 
in  the  family  circle  of  the  Lord  Christ. 

Our  Lord  Jesus  had  a  little  while  before  cut  himself 
adrift  from  the  bands  of  formality  by  routing  the  scribes 
and  Pharisees,  and  now  the  knife  goes  deeper,  and  all 
that  is  of  the  flesh  at  its  very  best  is  divided  from  that 
which  is  of  the  spirit.  Henceforth  it  is  clear  that  after 
the  flesh  he  knows  no  man  any  more  ;  neither  can  we 
hope  to  know  him  by  birth-right  membership,  or  any- 
thing else  that  is  of  blood,  or  birth,  or  of  the. will  of  the 
flesh.  The  inner  life  which  is  akin  to  God,  and  shows 
itself  in  holiness,  is  that  which  gives  us  union  with  our 
Lord.     Oh,  to  feel  its  influence  more  and  more ! 


CHAPTER  XIIL     1—53. 

[Our   King    sets    forth    Seven    Parables    of    his 
Kingdom.] 

I.  The  same  day  went  Jesus  out  of  the  house,  and  sat  by 
the  sea  side. 

He  was  not  afraid  of  being  seized  by  his  family,  but 
freely  went  abroad.  How  serene  was  his  behaviour  !  He 
"  sat  by  the  sea  side " :  this  must  have  been  a  great 
relief  to  him.  He  ceased  from  the  controversy  of  the 
house  and  the  street,  and  came  into  restful  communion 
with  nature.  On  the  beach,  in  the  open  air,  he  gave 
greater  play  to  his  imagination,  and  quitted  the  didactic 
style  for  the  parabolical. 

2.  And  great  multitudes  were  gathered  together  unto  him, 
so  that  he  went  into  a  ship,  arid  sat ;  and  the  whole  multitude 
stood  on  the  shore, 


CHAP.  xm.J  Seven  Parables  of  his  Kingdom.  189 

Great  multitudes  longed  to  hear  his  teaching,  and  see 
his  miracles.  These  pressed  upon  him  so  eagerly  that 
there  was  danger  of  his  being  pushed  into  the  sea  ;  and 
the  more  so  because  it  was  not  a  scattered  crowd,  but 
they  were  gathered  together  unto  him — pressing  about  his 
person.  The  ship  became  his  pulpit,  and  the  little  space 
between  it  and  the  shore  gave  him  breathing-space,  and 
enabled  the  more  to  hear  him.  The  shelving  beach  and 
the  blue  sky  would  make  a  grand  auditorium,  with  room 
tor  "the  7vhole  multitude";  a  finely  comprehensive  ex- 
pression. The  teacher  sat,  and  the  people  stood:  we 
should  have  less  sleeping  in  congregations  if  this  arrange- 
ment still  prevailed. 

3.  And  he  spake  many  things  unto  them  in  parables,  say- 
ing. Behold,  a  sower  went  forth  to  sow. 

He  had  much  instruction  to  give,  and  he  chose  to  con- 
vey it  in  parables.  What  wonderful  pictures  they  were  ! 
What  a  world  of  meaning  they  have  for  us,  as  well  as  for 
those  who  heard  them  !  This  parable  of  the  sower  is  a 
mine  of  teaching  concerning  the  kingdom  ;  for  the  seed 
was  "the  word  of  the  kingdom."     (See  verse  19.) 

"Behold":  every  word  is  worthy  of  attention.  May 
be,  the  preacher  pointed  to  a  farmer  on  the  shore,  who 
was  beginning  to  sow  one  of  the  terraces.  "A  sower  ", 
read  "T^e  Sower."  Jesus,  our  Lord,  has  taken  up  this 
business  of  the  Sower  at  his  Father's  bidding.  The  sower 
"went  forth."  See  him  leaving  the  Father's  house,  with 
this  one  design  upon  his  heart — "  to  sow." 

4.  And  when  he  sowed,  some  seeds  fell  by  the  way  side,  and 
the  fowls  came  and  devoured  them  up. 

When  HE  sowed,  some  seeds  fell  by  the  way  side  :  even 
when  the  Chief  Sower  is  at  work,  some  seed  fails.  We 
know  he  sows  the  best  of  seed,  and  in  the  best  manner  ; 
but  some  of  it  falls  on  the  trodden  path,  and  so  lies 
uncovered  and  unaccepted  of  the   soil.     That  soil  was 


19°  Our  King  sets  forth  [chap.  xiir. 

hard,  and  beaten  down  with  traffic.  There,  too,  on  the 
wayside,  we  meet  with  dust  to  blind,  settlements  of  mud 
to  foul,  and  birds  to  pilfer  :  it  is  not  a  good  place  for 
good  seed.  No  wonder,  as  the  seeds  lay  all  exposed, 
that  the  fowls  came  and  devoured  them  up.  If  truth  does 
not  enter  the  heart,  evil  influences  soon  remove  it. 

5,  6.  Some  fell  upon  stony  places,  where  they  had  not 
mtich  earth :  and  forthwith  they  sprung  up,  because  they  had 
no  deepness  of  earth :  and  when  the  sun  was  up,  they  were 
scorched ;  and  because  they  had  no  root,  they  withered  away. 

Among  the  rocks,  or  on  the  shallow  soil,  with  the 
unbroken  rock-pan  underneath,  the  seed  fell  :  for  if  the 
sower  had  altogether  avoided  such  places  he  might  have 
missed  some  of  the  good  ground.  In  these  stony  places 
the  seed  speedily  sprung  up,  because  the  rock  gave  it  all 
the  heat  that  fell  on  it,  and  so  hastened  its  germination. 
But,  soon  up,  soon  down.  When  the  time  came  for  the 
sun  to  put  forth  his  force,  the  rootless  plants  instantly 
pined  and  died.  "  They  had  no  deepness  of  earth,"  and 
"  no  root" ;  what  could  they  do  but  wither  c^\tt  away  7 
Everything  was  hurried  with  them  ;  the  seeds  had  no 
time  to  root  themselves,  and  so  in  hot  haste  the  speedy 
growth  met  with  speedy  death.     No  trace  remained. 

7.  And  some  fell  among  thorns  ;  and  the  thorns  sprung 
itp,  and  choked  them. 

The  ground  was  originally  a  thorn-brake,  and  had 
been  cleared  by  the  thorns  being  cut  down  ;  but  speedily 
the  old  roots  sent  out  new  shoots,  and  other  weeds  came 
up  with  them  ;  and  the  tangled  beds  of  thistles,  thorns, 
nettles,  and  what  not,  strangled  the  feeble  up-shootings 
of  the  wheat.  The  native  plants  choked  the  poor  stranger. 
They  would  not  permit  the  intrusive  corn  to  share  the 
field  with  them  :  evil  claims  a  monopoly  of  our  nature. 

Thus  we  have  seen  three  sets  of  seed  come  to  an 
untimely  end. 


cHAr.  xiii.J  Seven  Parables  of  his  Kingdom.  191 


8.  Biit  other  fell  into  good  ground,  and  brought  forth 
fruit,  some  an  hundredfold,  some  sixty  fold,  some  thirtyfold. 

This  would  repay  all  losses,  especially  at  the  highest 
rate  of  increase  here  quoted.  To  the  bird,  the  weather, 
and  the  weeds,  three  sets  of  seeds  have  gone  ;  yet, 
happily,  one  remains  to  increase  and  fill  the  barn.  The 
sowing  of  good  seed  can  never  be  a  total  failure  :  "  other 
fell  into  good  ground''' 

The  harvest  was  not  equally  great  on  every  spot  of 
fertile  soil  :  it  varied  from  an  hundredfold  to  thirtyfold. 
All  good  ground  is  not  alike  good  ;  and,  besides,  the 
situation  may  differ.  Harvests  are  not  alike  in  the  same 
farm,  in  the  same  season,  and  under  the  same  farmer  ; 
and  yet  each  field  may  yield  a  fairly  good  harvest. 

Lord,  if  I  cannot  reach  to  a  hundredfold,  let  me  at 
least  prove  to  be  good  ground  by  bearing  thirtyfold. 

9.  Who  hath  ears  to  hear,  let  him  hear. 

It  reminds  one  of  the  officer  saying  to  his  men, 
''''Attention  ! "  He  speaks,  who,  as  Lord  of  all,  has  a 
right  to  be  heard.  Ears  are  for  hearing  :  use  them  most 
when  He  speaks  who  made  the  ear. 

10.  And  the  disciples  came,  and  said  unto  him,  Why 
speakest  thou  unto  them  in  parables  ? 

Perhaps  the  crowd  had  complained  to  the  disciples 
that  they  could  not  see  what  their  Master  was  driving  at. 
The  apostles  may  have  felt  unable  to  reply.  As  the 
matter  perplexed  them,  they  did  well  to  inquire  of  their 
infallible  Teacher,  rather  than  to  invent  an  explanatory 
theory,  which  might  have  been  altogether  a  mistake. 

1 1 .  He  answered  and  said  unto  them.  Because  it  is  given 
unto  you  to  know  the  mysteries  of  the  kingdom  of  heaven,  but 
to  them  it  is  not  given. 

The  usual  reasons  for  the  use  of  parable  would  be  to 
make    truth    clear,  to    arrest  attention,  and    to    impress 


192  Our  King  sets  forth  [chap.  xm. 

teaching  upon  the  memory.  But  in  this  instance  our 
Lord  was,  by  his  parabolic  speech,  fulfilling  the  judicial 
sentence  which  had  been  long  before  pronounced  upon 
the  apostate  nation  among  whom  he  received  such 
unworthy  treatment.  They  were  doomed  to  have  the 
light  and  to  remain  wilfully  in  the  dark.  To  his  own 
disciples  our  Lord  would  explain  the  parable,  but  not  to 
the  outside  unbelieving  throng.  If  any  one  among  the 
multitude  became  sincerely  anxious  to  know  the  Lord's 
meaning,  he  would  become  his  disciple,  and  then  he 
would  be  taught  "  the  mysteries  of  the  kingdom  of  heaven  "; 
but  those  who  rejected  the  Messiah  would,  while  listen- 
ing to  parables,  hear  and  not  hear,  see  and  not  per- 
ceive. 

To  hear  the  outward  word  is  a  common  privilege : 
"  To  know  the  mysteries  "  is  a  gift  of  sovereign  grace.  Our 
Lord  speaks  the  truth  with  much  boldness  :  "  //  is  given 
unto  you  ",  "  but  to  them  it  is  not  given."  Solemn  words. 
Humbling  truths.  Salvation,  and  the  knowledge  by 
which  it  comes,  are  given  as  the  Lord  wills.  There  is' 
such  a  thing  as  distinguishing  grace  after  all ;  let  the 
moderns  revile  the  doctrine  as  they  may. 

1 2.  For  "whosoever  hath,  to  him.  shall  be  given,  and  he 
shall  have  m-ore  abundance :  but  whosoever  hath  not,  from.  htm. 
shall  be  taken  away  even  that  he  hath. 

Those  who  had  some  understanding  of  spiritual  truth 
would  come  to  yet  clearer  light  ;  but  those  who  lived 
wilfully  in  the  dark,  would,  in  the  presence  of  light, 
become  more  and  more  bewildered,  and  would  gain 
nothing  but  the  discovery  that  they  did  not  know  what 
they  thought  they  knew.  An  ignorant  man  going  into  a 
museum,  or  hearing  a  learned  lecture,  only  feels  himself 
a  greater  fool.  He  learns  nothing,  because  he  is  not 
able  to  comprehend  the  elementary  terms  of  the  science, 
[t  is  just  so  with  carnal  men  ;  spiritual  truth  rather  blinds 
them  than  enlightens  them. 


CHAP.  XIII. J  Seven  Parables  of  his  Kingdom.  193 

13.  Therefore  speak  I  to  thetn  in  parables :  because  they 
seeing  see  not;  and  hearing  they  hear  not,  neither  do  they  iin- 
derstand. 

This  was  his  reason  for  speaking  to  them  in  parables j 
they  could  not  understand  spiritual  things,  and  therefore 
he  gave  them  no  naked  doctrine,  for  then  they  would  not 
have  listened  at  all.  They  did  not  really  see  what  they 
saw,  nor  hear  what  they  heard.  The  plainer  the  teach- 
ing, the  more  they  were  puzzled  by  it.  They  had  become 
so  morally  and  spiritually  diseased,  that  the  only  thing 
they  would  notice  was  the  attractive  dress  of  a  truth:  for 
the  truth  itself  they  had  no  liking  and  no  perception.  To 
this  day,  marvels  of  creation,  works  of  grace,  deeds  of 
providence,  and  ordinances  of  religion,  are  all  as  voice- 
less music,  or  painted  suns,  to  carnal  men :  they  hear 
not  their  teaching,  they  feel  not  their  power. 

14.  And  in  them  is  fulfilled  the  prophecy  of  Esaias,  which 
saith,  By  hearing  ye  shall  hear,  and  shall  not  understand;  and 
seeing  ye  shall  see,  and  shall  not  perceive. 

That  wonderful  sixth  chapter  of  Isaiah  is  constantly 
being  quoted  in  the  New  Testament.  How  clearly  it 
sets  forth  the  doom  of  guilty  Israel !  Those  who  refuse 
to  see  are  punished  by  becoming  unable  to  see.  The 
penalty  of  sin  is  to  be  left  in  sin.  The  Jews  of  our  Lord's 
day  would  trifle  with  what  they  heard,  and  so  they  were 
left  to  hear  without  understanding.  Even  the  Messenger 
of  the  Covenant  would  speak  in  vain  to  them. 

1 5.  For  this  people's  heart  is  waxed  gross,  and  their  ears 
are  dull  of  hearing,  and  their  eyes  they  have  closed ;  lest  at 
any  time  they  should  see  with  their  eyes,  and  hear  with  their 
ears,  and  should  understand  with  their  heart,  and  should  be 
converted,  and  I  should  heal  them.. 

They  had  deadened  their  own  faculties.  Perversity 
in  sin  had  made  them  heartless,  and  deaf,  and  blind  to 
all  spiritual  things.     Thus,  they  blocked  up  the  way  of 


194  Our  King  sets  forth  [chap.  xiii. 

salvation  against  themselves,  and  used  their  utmost 
diligence  to  prevent  their  own  conversion.  It  was  but 
just  that  the  truth  should  reach  them  in  a  manner  which 
would  condemn  rather  than  convert.  If  it  had  come  in 
any  other  form  but  the  parabolic,  they  would  not  even 
have  deigned  to  listen  to  it.  In  that  form  truth  would 
have  been  more  clearly  seen  than  in  any  other  if  they 
had  been  willing  to  see  it  ;  but,  as  they  .were  unwilling, 
the  emblem  became  a  dark  lantern  shutting  the  light 
from  them.  If  men  will  wilfully  close  their  eyes,  the 
very  light  shall  blind  them.  Thus,  when  the  Lord  passes 
any  by,  it  is  due  to  their  sin  ;  but  when  he  chooses  any, 
it  is  not  because  they  are  better,  but  that  he  may  make 
them  better. 

This  passage  teaches  that  the  possession  of  faculties 
is  a  small  thing  unless  we  fitly  use  them.  Men  should 
"  see  with  their  eyes,  hear  with  their  ears,  and  understand 
with  their  hearts."  If  they  turn  to  Christ  he  will  heal 
them,  even  of  gross  hearts,  and  dull  ears,  and  closed  eyes. 
But,  alas  !  there  is  a  generation  which  will  not  be  con-' 
verted;  for  they  are  proud  of  their  blindness  and  grossness. 

1 6,  17.  But  blessed  are  your  eyes,  for  they  see  :  and  your 
ears,  for  they  hear.  For  verily  I  say  unto  you.  That  many 
prophets  and  righteous  men  have  desired  to  see  those  things 
•which  ye  see,  and  have  not  seen  them;  and  to  hear  those  things 
which  ye  hear,  and  have  not  heard  them. 

Happy  men  to  be  chosen  to  such  a  privilege  !  Grace 
has  opened  your  eyes  and  ears.  Blessed  are  your  eyes, 
for  they  see.  What  wonders,  treasures,  revelations  do  they 
see  !  Eyes  are  blessed  which  gaze  upon  the  mysteries  of 
divine  love.  Blessed  are  your  ears,  for  they  hear;  hear 
something  sweeter  than  the  song  of  angels,  even  the  voice 
of  everlasting  love  from  the  heart  of  Jesus.  You  have 
learned  the  great  secret  ;  the  counsel  of  the  Lord  has 
been  revealed  to  you,  and  you  are  blessed.  You  under 
the  gospel  are  made  to  know  what  the  greatest  and  best 


CHAP.  XIII.]  Seven  Parables  of  his  Kingdom.  195 


of  men  under  the  law  could  not  discover.  The  shortest 
day  of  summer  is  longer  than  the  longest  day  in  winter  ; 
and  you,  ye  humble  ones,  under  the  gospel  dispensation 
see  more  of  truth  in  Jesus  than  the  best  of  saints  could 
see  before  he  came.  There  is  no  doubt  about  this,  for 
Jesus  sets  the  seal  of — "  Verily  I  say  unto  you"  upon  the 
statement.  Favoured  above  all  others  are  those  whose 
regenerated  faculties  both  see  and  hear  the  truth  of  God. 
.\re  we  among  this  blessed  number?  If  so,  let  us  praise 
the  Lord  for  so  great  a  boon.  Truly  to  hear  the  gospel 
and  to  see  its  blessings  is  a  high  favour.  The  love  and 
gratitude  which  we  show  in  return  should  be  great 
indeed  ! 

1 8.  Hear  ye  therefore  the  parable  of  the  sower. 

Because  you  see  behind  the  curtain,  and  have  grace 
given  to  discern  the  inner  meaning  through  the  outer 
metaphor,  come  and  hear  the  explanation  of  the  parable 
of  the  sower. 

19.  When  any  one  heareth  the  word  of  the  kingdom,  and 
imderstandeth  it  not,  then  cometh  the  wicked  one,  and  catcheth 
away  that  which  was  sown  in  his  heart.  This  is  he  which 
received  seed  by  the  way  side. 

The  gospel  is  ''''the  word  of  the  kingdom  ":  it  has  royal 
authority  in  it  ;  it  proclaims  and  reveals  King  Jesus,  and 
it  leads  men  to  obedience  to  his  sway.  To  hear  but  not 
to  understand,  is  to  leave  the  good  seed  on  the  outside 
of  your  nature,  and  not  to  take  it  into  yourself.  Nothing 
can  come  of  such  hearing  to  anyone. 

Satan  is  alwa)s  on  the  watch  to  hinder  the  Word  : 
"Then  cometh  the  wicked  one  ",  even  at  the  moment  when 
the  seed  fell.  He  is  always  afraid  to  leave  the  truth 
even  in  hard  and  dry  contact  with  a  mind,  and  so  he 
catcheth  it  away  at  once,  and  it  is  forgotten,  or  even  dis- 
believed. It  is  gone,  at  any  rate  ;  and  we  have  not  in 
our  hearer's  mind  a  corn-field,  but  a  highway,  hard,  and 


196  Our  King  sets  forth  [chai'.  xni. 

much  frequented.  The  man  was  not  an  opposer,  he 
''''received  seed";  but  he  received  the  truth  as  he  was, 
without  the  soil  of  his  nature  being  changed  ;  and  the 
seed  remained  as  it  was,  till  the  foul  bird  of  hell  took  it 
off  the  place,  and  there  was  an  end  of  it.  So  far  as  the 
truth  was  sown  in  his  heart,  it  was  in  his  natural,  un- 
renewed heart,  and  therefore  it  took  no  living  hold. 
How  many  such  hearers  we  have  !  To  these  we  preach 
in  vain  ;  for  what  they  learn  they  unlearn,  and  what  they 
receive  they  reject  almost  as  soon  as  it  comes  to  them. 

Lord,  suffer  none  of  us  to  be  impervious  to  thy  royal 
word  ;  but  whenever  the  smallest  seed  of  truth  falls  jon 
us,  may  we  open  our  soul  to  it ! 

20,  2 1 .  But  he  that  received  the  seed  into  stony  places,  the 
same  is  he  that  heareth  the  word,  and  anon  with  joy  receiveth 
it ;  yet  hath  he  not  root  in  himself,  but  dureth  for  a  while : 
for  when  tribulation  or  persecution  ariseth  because  of  the 
word,  by  and  by  he  is  offended. 

Here  the  seed  was  the  same  and  the  sower  the  same, 
but  the  result  somewhat  different.  In  this  case  there  was 
earth  enough  to  cover  the  seed,  and  heat  enough  to  make 
it  grow  quickly.  The  convert  was  attentive,  and  easily 
persuaded  ;  he  seemed  glad  to  accept  the  gospel  at  once, 
he  was  even  eager  and  enthusiastic,  joyful  and  demon- 
strative. He  heareth  the  word,  and  anon  with  joy  receiveth 
it.  Surely  this  looked  very  promising  !  But  the  soil 
was  essentially  evil,  hard,  barren,  superficial.  The  man 
had  no  living  entrance  into  the  mystery  of  the  gospel,  no 
root  in  himself,  no  principle,  no  hold  of  the  truth  with 
a  renewed  heart ;  and  so  he  flourished  hurriedly  and 
showily  for  a  season,  and  only  for  a  season.  It  is  tersely 
put,  "He  dureth  for  a  while."  That  "while"  may  be 
longer  or  shorter  according  to  circumstances.  When 
matters  grow  hot  with  Christians,  either  through  affliction 
from  the  Lord,  or  persecution  from  the  world,  the  tem- 
porary believer  is  so  sapless,  so  rootless,  so  deficient  in 


CHAP.  XIII.]  Seven  Parables  of  his  Kingdom.  197 

moisture  of  grace,  that  he  dries  up,  and  his  profession 
withers.  Thus,  again,  the  sower's  hopes  are  disappointed, 
and  his  labour  is  lost.  Till  stony  hearts  are  changed  it 
must  always  be  so.  We  meet  with  many  who  are  soon 
hot  and  as  soon  cold.  They  receive  the  gospel  "  anon," 
and  leave  it  "by  and  by."  Everything  is  on  the  surface, 
and  therefore  is  hasty  and  unreal.  May  we  all  have 
broken  hearts  and  prepared  minds,  that  when  truth 
comes  to  us  it  may  take  root  in  us  and  abide. 

22.  He  also  that  received  seed  among  the  thorns  is  he  that 
heareth  the  ■word ;  and  the  care  of  this  world,  and  the  deceit- 
f Illness  of  riches,  choke  the  luord,  and  he  becoineth  tmfruitful. 

This  class  of  hearers  we  know  by  personal  acquaint- 
ance in  this  busy  age.  They  hear  the  word,  they  are 
affected  by  the  gospel,  they  take  it  as  seed  into  their 
minds,  and  it  grows  well  for  a  season  ;  but  the  heart  can- 
not belong  to  two  absorbing  objects  at  the  same  time, 
and  therefore  these  men  cannot  long  yield  themselves 
up  to  the  world  and  Christ  too.  Care  to  get  money, 
covetousness,  trickery,  and  sins  which  come  from  hast- 
ing to  be  rich,  or  else  pride,  luxury,  oppression,  and  other 
sins  which  come  of  having  obtained  wealth,  prevent  the 
man  from  being  useful  in  religious  matters,  or  even  sin- 
cere to  himself:  "He  beeometh  unfruitful."  He  keeps 
his  profession  ;  he  occupies  his  place ;  but  his  religion 
does  not  grow  ;  in  fact,  it  shows  sad  signs  of  being 
choked  and  checked  by  worldliness.  The  leaf  of  out- 
ward religiousness  is  there,  but  there  is  no  dew  on  it ; 
the  ear  of  promised  fruit  is  there,  but  there  are  no  ker- 
nels in  it.  The  weeds  have  outgrown  the  wheat,  and 
smothered  it.  We  cannot  grow  thorn  and  corn  at  the 
same  time  :  the  attempt  is  fatal  to  a  harvest  for  Jesus. 

See  how  wealth  is  here  associated  with  care,  deceit- 
fulness,  and  unfruitfjdness.  It  is  a  thing  to  be  handled 
with  care.  Why  are  men  so  eager  to  make  their  thorn- 
brake  more  dense  with  briars  ? 


igS  Our  King  sets  forth  [chap.  xm. 

Would  not  a  good  husbandman  root  out  the  thorns 
and  brambles  ?  Should  we  not,  as  much  as  possible, 
keep  free  from  the  care  to  get,  to  preserve,  to  increase, 
and  to  hoard  worldly  riches  ?  Our  heavenly  Father  will 
see  that  we  have  enough  ;  why  do  we  fret  about  earthly 
things  ?  We  cannot  give  our  minds  to  these  things  and 
to  the  kingdom  also. 

23.  But  he  that  received  seed  into  the  good  ground  is  he 
that  heareth  the  word,  and  understandeth  it;  which  also 
beareth  fruit,  and  bringeth  forth,  some  an  hundredfold,  some 
sixty,  some  thirty. 

Here  is  the  story  of  the  Word's  success.  This 
fourth  piece  of  land  will  repay  all  charges.  Of  course, 
no  one  parable  teaches  all  truth,  and  therefore  we  have 
no  mention  here  of  the  ploughing  which  always  precedes 
a  fruitful  harvest.  No  heart  of  man  is  good  by  nature  : 
the  good  Lord  had  made  this  plot  into  ''^ good  ground." 
In  this  case,  both  thought  and  heart  are  engaged  about 
the  heavenly  message,  and  the  man  '' hearetk  the  word., 
a?id  understandeth  it."  By  being  understood  lovingly, 
the  truth  gets  into  the  man,  and  then  it  roots,  it  grows, 
it  fruits,  it  rewards  the  sower.  We  must  aim  at  the 
inward  apprehension  and  comprehension  of  the  Word  of 
God  ;  for  only  in  this  way  can  we  be  made  fruitful  by  it. 

Be  it  ours  to  aim  to  be  among  those  who  bear  fruit 
an  hundredfold !  Ah,  we  would  give  our  Lord  ten  thou- 
sandfold if  we  could.  For  every  sermon  we  hear  we 
should  endeavour  to  do  a  hundred  gracious,  charitable, 
or  self-denying  acts.  Our  divine  Sower,  with  such 
heavenly  seed,  deserves  to  be  rewarded  with  a  glorious 
harvest. 

24.  Another  parable  put  he  forth  unto  them,  saying.  The 
kingdom  of  heaven  is  likened  unto  a  man  which  sowed  good 
seed  in  his  field. 

Still  to  give  us  often  the  key-note  of  this   gospel,  our 


CHAP,  xui.]  Seven  Parables  of  his  Kingdom.  199 

Lord  speaks  of  "  the  kingdom  of  heaven  "  ;  and  to  con- 
tinue his  method  of  making  truth  so  clear  tnat  only  the 
wilfully  blind  should  fail  to  see  it,  he  brings  forth  an- 
other plain  and  pregnant  similitude.  We  know  right 
well  that  "man  which  sowed  good  seed  in  his  field." 
Right  well  he  sowed  it  ;  he  sowed  it  in  his  own  chosen 
ground,  "'his  field";  and  right  good  was  the  seed  he 
sowed.  He  is  gone  within  his  heavenly  house,  and  has 
left  his  field  to  the  care  of  his  servants.  Alas,  that  care 
is  by  no  means  what  it  should  be  ! 

25.  But  while  men  slept,  his  enemy  came  and  sowed  tares 
among'  the  "wheat,  and  went  his  way. 

The  servants  are  all  too  apt  to  sleep.  There  is  a 
season  when  nature  requires  them  to  do  so,  and  there  are 
other  times  when  sinful  sloth  persuades  them  to  the  same 
indulgence.  Good,  easy  men,  they  cannot  believe  that 
anyone  would  do  harm  to  their  master's  field  ;  besides, 
watching  and  driving  away  trespassers  is  unpleasant 
work.  "  Heresy-hunting  "  is  the  nickname  for  watchful- 
ness. "  Rigid  Puritanism  "  is  the  contemptuous  title  for 
careful  discipline.  "  Bigotry  "  is  the  title  by  which  faith- 
fulness is  described.  "  While  men  slept"  could  any 
cultured  person  resist  the  spirit  of  the  times,  and  keep 
awake  ? 

" Jlis  enemy  came"  :  we  know  who  the  enemy  is. 
His  time  for  work  is  in  the  night.  He  sleeps  not  when 
watchmen  are  steeped  in  slumber  ;  but:  then  is  he  spe- 
cially active.  Quietly,  cunningly,  without  observation, 
that  malicious  one  sowed  the  darnel,  the  bastard  wheat  ; 
a  something  so  like  wheat  that  no  one  could  tell  the  dif- 
ference till  they  began  to  ripen.  He  brought  in  those 
who  loved  "  modem  thought  ",  and  worldly  amusements, 
who  were  by  their  talk  Christian,  and  by  their  boasts 
profoundly  spiritual ;  and  having  introduced  them  cun- 
ningly, he  departed.  He  might  have  been  suspected  had 
he  lingered  upon  the   scene  of  his  craft  ;   and  so  he 


200  Our  King  sets  forth  [chap.  xiii. 

"  went  his  way  "to  do  the  like  elsewhere.  His  dear 
children  all  declared  that  he  did  not  exist,  but  was  a 
mere  myth  ;  and  as  he  had  gone  away,  many  concluded 
that  they  were  right.  Satan  is  not  omnipresent,  but  this 
he  cunningly  turns  into  an  advantage,  for  he  can  often 
do  more  by  his  absence  than  by  his  presence.  A  known 
devil  is  only  half  a  devil. 

26.  But  when  the  blade  was  sprung  up,  and  brought  forth 
fruit,  then  appeared  the  tares  also. 

Good  seed  grows,  and,  alas  !  evil  seed  is  equally  full 
of  the  power  to  increase.  Satan's  principles  have  a 
terrible  vitality  and  vigour  in  them.  Both  seeds  were 
for  a  while  hidden ;  but  when  one  "  sprung  up "  the 
other  "  appeared  also." 

The  darnel  is  up  as  soon  as  the  wheat,  and  it  looks 
so  like  it  that  it  appears  to  be  the  selfsame  thing.  The 
field  is  ruined  ;  its  yield  is  poisoned  by  the  mixture  of  a 
pernicious  plant.  What  had  the  enemy  gained  for  him- 
self ?  Nothing :  it  was  enough  for  him  that  he  had 
injured  the  man  he  hated. 

27.  So  the  servants  of  the  householder  came  and  said  unto 
him.  Sir,  didst  not  thou  sow  good  seed  in  thy  field?  from 
whence  then  hath  it  tares? 

Now  they  wake  up  :  it  had  been  better  to  have  kept 
awake.  They  see  the  evil  growth,  though  they  did  not 
see  the  evil  sowing.  Overwhelmed  with  the  sight  of  the 
spoiled  field,  they  hastened  to  tell  their  lord,  wondering 
much  how  such  a  state  of  things  could  have  come  about. 
What  a  question  to  ask  of  their  master :  "  Whence  hath 
it  tares  2"  They  were  sure  that  he  %0-we.d"  good  seed", 
and  nothing  else ;  and  they  evidently  thought  that  he 
would  know  who  sowed  the  bastard  wheat.  We,  too, 
wonder  how  so  much  evil  can  have  entered  into  a  region 
wherein  Christ  has  set  his  ministers,  and  we  cry  out  in 
astonishment,  "  From  whence  then  hafh  it  tares  ? "    TJie 


CHAP.  XIII.]  Seven  Parables  of  his  Kingdom.  201 

question  is  best  left  with  the  Master ;  but  the  asking  it 
is  a  confession  that  we  have  been  asleep. 

28.  He  said  unto  them.  An  enemy  hath  done  this.  The 
servants  said  unto  him.,  Wilt  thou  then  that  me  go  and  gather 
them  up  ? 

The  householder  had  not  slept.  He  knew  who  had 
done  the  cruel  wrong.  He  who  is  the  enemy  of  God 
and  man,  and  he  only,  had  perpetrated  this  piece  of 
malice.  It  may  have  seemed  to  be  a  learned  doctor,  or 
a  clever  poet,  or  a  treacherous  orator,  who  scattered 
doubt  among  the  people,  and  introduced  sceptics  into 
the  church  ;  but  the  worker  behind  the  scenes,  the  real 
author  of  the  mischief,  is  always  the  devil  himself. 

The  servants  were  eager  to  undo  the  mischief  at  once 
in  the  first  way  that  suggested  itself.  Out  with  the  false 
wheat,  and  let  the  true  wheat  grow  !  A  thing  more  easy 
to  propose  than  to  do  ;  but  one  which  would  naturally 
occur  to  all  true  servants  who  were  sorry  for  their 
neglect,  and  eager  to  set  matters  right.  Had  there  been 
weeds  in  the  corn,  the  hoe  could  have  removed  them  ; 
but  this  darnel  grew  on  the  wheat,  and  was  like  the 
wheat,  and  thus  was  the  true  picture  of  those  in  the 
church  and  in  the  world,  who  are  nominal  Christians, 
and  fair  moralists,  but  who  know  nothing  of  the  life  of 
God.  We  cannot  get  rid  of  these,  and  yet  how  often 
we  wish  we  could  ! 

29.  But  he  said.  Nay  ;  lest  while  ye  gather  up  the  tares, 
ye  root  up  also  the  wheat  with  the?n. 

The  darnel  was  so  plentiful,  had  become  so  inter- 
mixed with  the  corn,  and  was  so  much  like  it,  that  it 
would  not  be  possible  to  cut  up  the  one  without  pulling 
up  the  other  also.  In  fact,  there  was  a  false  wheat 
which  grew  upon  the  true  corn,  and  to  part  these  would 
be  perilous  to  the  crop.  Hasty  disciplinarians  have 
often  cast  out  the  best  and  retained  the  worst.  Where 
evil  is  clear  and  open,  we  may  not  hesitate  to  deal  with 


202  Our  King  sets  forth  [chap.  xm. 

it ;  but  where  it  is  questionable,  we  had  better  hold  our 
hand  till  we  have  fuller  guidance. 

30.  Let  both  grow  together  until  the  harvest :  and  in  the 
titne  of  harvest  I  will  say  to  the  reapers.  Gather  ye  together 
first  the  tares,  and  bind  them  in  bundles  to  burn  them :  but 
gather  the  wheat  into  my  barn. 

Suffer  the  two  seeds  to  remain  together  for  a  season, 
that  they  may  be  the  more  effectually  separated  later  on. 
It  is  true  the  evil  will  hinder  and  hamper  the  good  ;  but 
even  this  will  be  better  than  that  you  should  cast  out 
the  good  by  mistake.  A  separation  time  will  come,  and 
that  will  be  "  in  the  time  •of  harvest "  wheri  both  will  be 
fully  developed.  That  will  be  a  fit  season,  when  the 
division  can  be  made  and  no  harm  done  thereby.  The 
reapers  then  employed  will  do  the  work  correctly, 
efficiently,  universally,  and  finally.  For  the  false  wheat 
there  will  be  burning  in  bundles  ;  for  the  true,  ingather- 
ing into  the  Lord's  own  storehouse.  This  will  be  a 
perfect  separation,  and  we  are  bidden  to  wait  for  it. 
Our  Lord's  "  /  will  say  to  the  reapers "  may  very  well 
keep  us  from  making  any  hasty  speeches  to  the  elders  of 
the  churches,  or  to  the  magistrates  of  the  land,  so  as 
to  excite  them  to  hurried  and  ungenerous  discipline. 
Thorns  and  thistles  they  can  root  up,  but  the  darnel  is 
another  matter.  Magistrates  and  churches  may  remove 
the  openly  wicked  from  their  society  ;  the  outwardly 
good  who  are  inwardly  worthless  they  must  leave  ;  for 
the  judging  of  hearts  is  beyond  their  sphere. 

Our  Lord  declares  that  the  doom  of  the  false  wheat, 
the  bastard  professors,  is  terrible.  Bind  them  in  bundles  ; 
put  like  with  like,  sinner  with  like  sinner.  To  burn  them. 
No  words  can  be  more  suggestive  of  terrible  destruction. 
After  this  what  a  quiet  peaceful  tone  we  hear  in  the 
words,  "  Gather  the  wheat  into  my  barn."  All  gathered, 
all  recognized  as  the  Lord's  own,  all  housed  in  his  store- 
house. 


CHAT,  xni.]  Seven  Parables  of  his  Kingdom.  203 

31,  32.  Another  parable  ptit  he  forth  unto  them,  saying. 
The  kingdom  of  heaven  is  like  to  a  grain  of  mustard  seed, 
•which  a  ma7t  took,  and  sowed  in  his  field :  which  indeed  is  the 
least  of  all  seeds:  but  when  it  is  groi.vn,  it  is  the  greatest 
among  herbs,  and  becometh  a  tree,  so  that  the  birds  of  the  air 
come  and  lodge  in  the  branches  thereof. 

Mustard  seed  is  the  least  of  all  seeds  in  proportion  to 
that  which  comes  of  it  ;  but  it  has  a  peculiar  life  in  it, 
and  therefore  it  produces  so  great  a  growth.  The  man 
in  the  parable  we  know  :  his  field  is  the  church,  or  the 
heart  ;  he  takes  the  seed  which,  perhaps,  others  neglect 
because  they  think  it  so  small ;  he  sows  the  living  seed 
in  his  own  field,  and  watches  over  it.  It  grows  and 
grows,  till  at  length  it  becomes  the  greatest  among  herbs, 
and  is  like  to  a  tree.  The  results  of  the  divine  life  in 
the  soul  are  by  no  means  little  ;  but  great  graces,  great 
projects,  and  great  deeds  are  produced  by  it.  The  work 
of  grace  in  the  church,  and  in  the  individual,  is  so  appar- 
ent, that  persons  who  know  as  little  about  heavenly 
things  as  linnets  and  sparrows,  come  and  find  shelter 
beneath  the  holy  and  beneficent  influences  and  institu- 
tions which  are  its  outgrowth. 

We  could  not  have  guessed  that  our  Lord  and  his 
twelve  apostles  would  produce  the  myriad  churches  of 
Christendom.  We  cannot  even  now  tell  whereto  a 
humble  effort  to  do  good  may  grow.  We  know  not  to 
what  our  own  inner  life  will  come.  It  has  an  expanding 
power  within  it,  and  it  will  burst  every  bond,  and  grow 
to  a  thing  which  will  cast  shadow,  yield  fruit,  and  lend 
shelter.  If  the  Lord  has  planted  the  incorruptible  seed 
within,  its  destiny  is  a  great  one. 

Good  Master,  hasten  this  blessed  development.  We 
have  seen  nearly  enough  of  the  mustard  seed  ;  now  let 
us  see  the  tree. 

33.  Another  parable  spake  he  unto  them,  The  kingdom 
of  heaven  is  like  unto  leaven,  which  a  woman  took,  and  hid  in 
three  measures  of  meal,  till  the  whole  was  leavened. 


204  Our  King  sets  forth  [chap.  xm. 

Many  expositors  argue  that  this  relates  to  the  power 
of  evil  in  the  church,  or  in  the  heart.  On  this  interpre- 
tation we  see  why  "  a  woman  took  "  the  leaven,  and  why 
she  was  so  secret  about  it,  that  it  is  said  she  ^td  it.  Ac- 
cording to  the  rule  which  is  observed  in  the  use  of  this 
symbol,  leaven  must  be  taken  as  the  type  of  evil ;  and  if 
the  rule  must  be  applied  in  this  case,  the  teaching  is  ob- 
vious and  valuable.  The  leaven  soon  began  its  corrupt- 
ing influence  in  the  church,  and  it  continues,  in  one  form 
or  other,  working  still. 

But  the  connection  does  not  lead  us  so  to  interpret. 
The  parable  begins  with  the  same  words  as  the  other, 
"The  kingdo7n  of  heaven  is  like";  and  there  is  not  a 
word  to  warn  us  that  the  theme  is  changed,  and  that  our 
Lord  is  not  now  speaking  of  the  kingdom  itself,  but  of 
evil  in  the  kingdom.  Moreover,  our  Lord  does  not  say, 
"  shall  be  like  ",  but  "  is  like  ",  referring,  therefore,  to 
something  then  in  operation  ;  and  we  really  fail  to  see 
that  the  woman  had  then  hidden  the  leaven,  much  less 
hidden  it  "  /«  three  measures  of  meal" ,  that  is  to  say,  in  a 
large  church.  Is  not  leaven  here  used  simply  as  another 
picture  of  an  influence  which  appears  feeble,  but  turns 
out  to  be  active,  conquering,  and  at  length  all-pervad- 
ing ?  This,  though  hidden  in  obscurity,  in  the  midst  of 
nations  comparable  to  "  three  measures  of  meal",  wrought 
with  a  mysterious  rapidity,  and  will  still  continue  to 
work  in  the  whole  mass  of  the  world,  and  subdue  the 
nations  to  itself.  Let  our  friends  take  their  choice  of 
the  two  interpretations,  and  learn  a  good  lesson  from 
either  or  both.  From  evil  leaven,  the  Lord  preserve 
us  ;  by  holy  influences  may  we  all  be  wrought  upon  ! 

34,  35.  All  these  things  spake  fesus  iinto  the  multitude  in 
parables ;  and  without  a  parable  spake  he  not  ujito  thejn  : 
that  it  might  be  fulfilled  which  was  spoken  by  the  prophet,  say- 
ing, I  will  open  my  moicth  in  parables  ;  I  will  utter  things 
which  have  been  kept  secret  from  the  foundation  of  the  world. 

That    prophet    was    David,   or    Asaph.     The    Psalm 


CHAP,  xiii.]  Seven  Parables  of  his  Kingdom.  205 

(Ixxviii.)  begins,  "  Give  ear,  O  my  people,  to  my  law." 
By  whom  could  this  be  spoken  but  by  God  ?  and  yet  in 
the  third  verse  this  same  person  speaks  of  "  our  fathers  "; 
and  therefore  he  must  be  a  man.  Here,  then,  in  this 
seventy-eighth  psalm,  is  the  sacred  person  who  is  both 
God  and  man,  and  to  our  Lord  Jesus  Christ  the  language 
is  most  fitly  applied  by  the  evangelist.  Our  Lord  speaks 
hidden  things,  and  sets  forth  secret  things  in  an  open 
parable,  which  is  understood  by  those  who  have  had  the 
eyes  of  their  understanding  opened,  while  those  who  are 
self-blinded  perceive  not  his  meaning.  These  parables 
contain  ancient  secrets  and  deep  mysteries  ;  and,  may 
be,  there  is  more  of  prophecy  in  them  than  we  have  yet 
perceived. 

36.  Then  Jesus  sent  the  multitude  away,  and  went  into 
the  house  :  and  his  disciples  came  unto  him,  saying.  Declare 
unto  us  the  parable  of  the  tares  of  the  field. 

Possibly,  they  had  made  out  the  mustard  seed  and 
the  leaven,  but  the  tares  remained  a  puzzle  to  them.  We 
are  not  sorry  for  this,  since,  through  their  ignorance,  we 
obtain  our  Lord's  own  interpretation.  We  should  cer- 
tainly have  missed  our  way  without  it. 

37.  He  answered  and  said  unto  them.  He  that  soweth  the 
good  seed  is  the  Son  of  man. 

He  came  to  this  world  on  purpose  to  sow  the  king- 
dom of  heaven  in  it.  All  the  grace,  and  truth,  and 
spiritual  life  among  us  is  of  his  sowing. 

38.  The  field  is  the  world  ;  the  good  seed  are  the  children 
of  the  kingdom  ;  but  the  lares  are  the  children  of  the  wicked 
one. 

The  field  is  the  world,  including  the  church  ;  but  the 
field  is  not  the  church  exclusively  :  for  "  the  good  seed" , 
or  "  the  children  of  the  kingdom  ",  is  much  the  same 
as   the    church  ;    and    the    evil   seed    are  persons  who 


2o6  Our  King  sets  forth  [chap.  xm. 

mingle  with  the  people  of  God,  and  live  together  with 
them  in  necessary  association  in  the  great  field  of  the 
world.  Church-fellowship  is  not  particularly  aimed  at, 
though  it  is  encompassed  by  the  terms  used.  Bigots 
have  tried  to  extirpate  heretics,  and  national  churches 
have  even  forbidden  unsound  thinkers  to  remain  in  the 
country  ;  but  all  attempts  at  securing  any  region  from 
having  infidels  or  heretics  residing  in  it  have  soured  into 
persecution.  Nowhere  on  earth  can  we  maintain  a  settle- 
ment of  saints  alone.  In  many  cases,  the  cruel  treatment 
of  the  very  best  of  men  has  been  produced  by  the  notion 
that  they  were  erroneous  teachers,  and  therefore  ought 
not  to  be  tolerated.  To  contend  earnestly  against  error 
by  spiritual  means  is  right  and  needful,  but  to  use  carnal 
weapons,  and  other  remedies  of  force,  is  absolute  folly 
and  wickedness.  This  world  is  now  a  field  of  mingled 
growths,  and  so  it  must  be  till  the  end  come. 

39.  The  enemy  that  sowed  them  is  the  devil ;  the  harvest 
is  the  end  of  the  world  ;  and  the  reapers  are  the  angels. 

The  devil  vs,  the  sower  of  evil  men.  There  were  none 
such  till  he  came  into  Paradise  ;  but  now  they  are 
everywhere,  n(?t  only  in  the  field  of  the  world,  but  in  the 
garden  of  the  church.  Now  is  the  time  of  growing  :  the 
harvest  hastens  on,  and  the  reapers  are  already  chosen 
by  the  great  householder.  We  may  rejoice  that  angels, 
and  not  men,  are  the  reapers.  At  what  hour  the  consum- 
mation of  the  age  (R.  V.)  shall  come  we  do  not  know,  but 
it  is  surely  drawing  nigh. 

40 — 42.  As  therefore  the  tares  are  gathered  and  burned  in 
the  fire  ;  so  shall  it  be  in  the  end  of  this  world.  The  Son  of 
man  shall  send  forth  his  angels,  and  they  shall  gather  out  of 
his  kingdom  all  thitigs  that  offend,  and  them  which  do  iniq- 
uity;  and  shall  cast  them  into  a  furnace  of  fire  :  there  shall 
be  wailing  and  gnashing  of  teeth. 

What  a  description  !  The  out-gathering  of  "  all 
things  that  offend",  and  of  all  persons  who  cause  others  to 


CHAP,  xni.]  Seven  Parables  of  his  Kingdom.  207 

stumble,  and  who  work  evil,  will  be  a  consummation 
devoutly  to  be  wished.  Not  only  the  outwardly  wicked, 
but  the  false  pretenders,  the  mock  wheat,  shall  be  re- 
moved. This  will  be  the  purging  not  of  the  church,  but 
of  the  kingdom,  which  at  that  time  will  include  the  whole 
field  of  the  world.  We  could  not  effect  this  clearance, 
but  the  Lord's  own  angels  can,  and  will.  This  shall  be 
"  in  the  end  of  this  world  ",  the  finis  and  climax  of  this 
dispensation.  The  fate  of  these  ungodly  ones  will  hefre, 
the  most  terrible  of  punishments  ;  but  this  will  not  an- 
nihilate them  ;  for  they  shall  exhibit  the  surest  tokens  of 
a  living  woe — "  wailing  and  gnashing  of  teeth."  Sooner 
or  later,  this  is  what  must  come  of  evil  men.  Though 
in  this  world  they  flourish  in  the  same  field  with  believ- 
ers, and  can  hardly  be  discerned  from  them,  they  shall 
be  removed  from  such  honourable  association,  and  be 
cast,  with  the  rubbish  of  the  universe,  into  that  great 
''''furnace  <?/ y?r^  "  whose  smoke  goeth  up  for  ever  and 
ever.  This  the  Son  of  man  will  do  with  authority;  the 
angels  are  simply  the  executioners  of  the  wrath  of  the 
Lamb. 

43.  Then  shall  the  righteous  shine  forth  as  the  sun  in  the 
kingdom  of  their  Father.  Who  hath  ears  to  hear,  let  him 
hear. 

Relieved  of  the  cloud  created  by  compulsory  associa- 
tion with  mere  pretenders,  the  righteous  shall  shine  forth. 
The  kingdom  always  was  their  Father's,  and  now  shall 
they  be  seen  to  be  his  heirs,  and,  in  consequence,  in- 
heritors of  his  glory  and  joy.  Till  then  they  must  be, 
to  a  great  extent,  concealed  by  those  who  intrude  their 
unworthy  presence,  and  keep  them  in  a  measure  of  dark- 
ness through  the  world-mixture.  The  intruders  being 
removed  by  the  angel  executioners,  "  the  righteous  "  will 
gain  a  distinct  manifestness  of  character,  which  will 
cause  their  excellence  to  be  as  clearly  seen  as  the  sun  at 
noon-day.     This  is  good  hearing  for  them  ;  and  as  they 


2o8  Our  King  sets  forth  [chap.  xin. 

have  "ears  to  hear",  let  them'  hear  it  with  delighted 
attention. 

44.  Again,  the  kingdom  of  heaven  is  like  icnto  treasure 
hid  in  a  field ;  the  which  when  a  man  hath  fonnd,.  he  hideih, 
and  for  joy  thereof  goeth  and  selleth  all  that  he' hath,  and 
buyeth  that  field. 

Still  the  theme  is  "  the  kingdom  of  heaven."  The 
man  lighted  upon  hid  treasure ;  perhaps  while  he  was 
ploughing  or  digging.  He  was  not  looking  for  it,  yet 
he  found  it.  Is  it  not  written,  "  I  am  found  of  them 
that  sought  me  not "  ?  To  obtain  a  right  to  the  treas- 
ure-trove, the  finder  must  buy  the  field  ;  and  to  do  this 
he  parts  with  "  all  that  he  hath.''  So  do  men  act  when 
they  discover  the  riches  of  the  gospel.  So  did  Jesus 
himself,  at  the  utmost  cost,  buy  the  world  to  gain  his 
church,  which  was  the  treasure  which  he  desired.  The 
special  application  of  the  parable  we  leave  to  the  reader. 
Practically  he  will  do  well  to  become  the  chief  actor  in 
a  similar  incident.  Gladly  he  may  part  with  all  that  he 
has  to  make  sure  of  the  kingdom  of  heaven. 

45,  46.  Again,  the  kingdom  of  heaven  is  like  unto  a  mer- 
chant man,  seeking  goodly  pearls  :  who,  when  he  had  found 
one  pearl  of  great  price,  went  and  sold  all  that  he  had,  and 
bought  it. 

Observe  that  in  this  instance  the  precious  thing  was 
not  met  with  by  accident,  but  discovered  after  an  intel- 
ligent search  for  it.  The  first  parable  is  descriptive  of 
the  ordinary  man,  to  whom  the  gospel  comes  when  he  is 
following  his  calling,  and  by  no  means  earnest  after 
spiritual  things.  He  turns  up  a  crock  of  gold  while 
ploughing,  and  having  enough  sense  to  prefer  gold  to 
clods,  he  buys  the  field  and  the  treasure.  In  the  present 
parable  the  actor  is  not  a  ploughman,  but  a  merchant, 
dealing  in  precious  things.  This  man  is  a  superior  per- 
son, aware  of  the  value  of  jewels,  and  seeking  them   as 


CHAP,  xm.]  Seven  Parables  of  his  Kingdom.  209 

the  business  of  his  life.  He  is  a  thoughtful,  earnest 
individual,  anxious  after  the  best  things  ;  and  therefore 
he  reads,  he  hears,  he  considers  and  searches,  even  as  a 
jeweller  would  do  who  is  seeking  goodly  pearls.  He  dis- 
covers the  gospel,  and  rightly  judges  "  the  kingdom  of 
heaven  "  to  be  the  pearl  of  pearls,  and  therefore  sacri- 
fices all  things  else  that  he  may  have  it  in  his  own  pos- 
session. In  both  cases  all  was  sold  to  win  the  prize  ; 
and  so  in  any  case,  however  our  conversion  takes  place, 
we  must  give  up  all  for  Christ  ;  not  of  compulsion,  but 
willingly.  It  must  be  a  pleasure  to  us  to  make  sacri- 
fices ;  indeed,  we  must  consider  them  to  be  no  sacri- 
fices, just  as  these  two  men  were  eager  and  anxious  to 
sell  all  their  property  to  get  possession  of  the  one  treas- 
ure which  would  make  them  rich  for  life. 

47,  48.  Again,  the  kingdom  of  heaven  is  like  unto  a  net, 
that  was  cast  into  the  sea,  and  gathered  of  every  kind :  which, 
when  it  was  full,  they  drew  to  shore,  and  sat  doivn,  and  gath- 
ered the  good  into  vessels,  but  cast  the  bad  away. 

Here,  among  men,  the  ''^kingdom  of  heaven"  is  as  a 
seine  or  draw-net.  It  encompasses  a  great  area  of  water, 
and  entangles  within  it  all  kinds  of  creatures  that  move 
in  the  sea.  The  net-casting  is  a  success,  for  the  net 
gathers,  and  is  full.  Yet  the  success  may  not  be  so  great 
as  it  seems  ;  for  the  contents  of  the  net  are  varied  ;  it 
gathered  of  every  kind.  So  long  as  it  is  in  the  water,  it 
contains  bad  and  good,  of  necessity.  It  cannot  be  other- 
wise ;  and  it  would  be  idle  to  set  about  sorting  the 
things  which  it  encompasses  while  yet  in  the  sea.  On 
the  shore  will  be  the  place  for  separation  :  the  worthless, 
useless,  and  corrupt  will  be  castaways,  even  though  they 
were  once  in  the  net  ;  but  the  truly  precious  will  be 
taken  from  the  net  and  presented  to  their  Lord.  We 
must  now  stand  and  fish,  casting  the  net,  and  waiting 
for  a  haul ;  not  till  the  end  shall  we  sit  down  and  sort 
out  our  takings.     Many  are  trying  to  do  the  last  thing  first. 


2IO  Our  King  sets  forth  [chap.  xm. 

49,  so.  So  shall  it  be  at  the  end  of  the  world:  the  angels 
shall  come  forth,  atid  sever  the  wicked  from  among  the  just, 
and  shall  cast  them  into  the  furnace  of  fire :  there  shall  be 
wailing  and  gnashing  of  teeth. 

The  separation  between  ^^ the  wicked"  and  "the 
just ",  who  are  in  the  kingdom,  will  be  at  the  close  of 
the  dispensation.  It  will  be  accomplished  by  the  mes- 
sengers of  God,  the  appointed  angels :  it  will  be  done 
infallibly,  readily,  fully,  and  finally.  The  doom  of  the 
wicked  is  described  in  terms  which  are  terrible  to  the 
last  degree.  Those  who  would  have  us  think  lightly  of 
the  punishment  of  the  ungodly  have  no  countenance  in 
the  teachings  of  the  Lord  Jesus.  Neither  does  the  idea 
that  fire  causes  annihilation  find  any  support  from  the 
metaphor  here  employed  ;  for  in  the  furnace  of  fire 
"  there  shall  be  wailing  and  gnashing  of  teeth." 

51.  festis  said  unto  them.  Have  ye  understood  all  these 
things?     They  say  unto  him.   Yea,  Lord. 

This  is  a  very  important  question.  To  understand 
truth  is  essential  ;  to  understand  it  all  is  desirable. 
The  mere  letter  or  parable,  without  a  sense  of  the  mean- 
ing, will  neither  quicken  nor  sanctify.  As  food  must  be 
eaten,  digested,  and  assimilated,  so  must  truth  be  taken 
up  and  taken  in  by  the  mind.  Could  we  say,  "  Yea, 
Lord",  if  he  were  to  inquire  of  us  ?  Do  we  even  under- 
stand the  seven  parables  which  he  has  here  given  us  ? 
Did  those  who  said  "  Yea,  Lord",  comprehend  the  Mas- 
ter's teaching  as  they  might  have  done  ?  Probably  their 
view  of  their  own  understanding  was  not  so  lowly  as  it 
might  have  been. 

52.  Then  said  he  unto  them.  Therefore  every  scribe  which 
is  instructed  unto  the  kingdom  of  heaven  is  like  unto  a  man 
that  is  an  householder,  which  bringeth  forth  out  of  his  treas- 
ure things  new  and  old. 

Our  first  desire  should  be  that  we  ourselves  may  be 


CHAP.  XIII.]  Seven  Parables  of  his  Kingdom.  211 

"  instructed  unto  the  kingdom  of  heaven  "  :  a  remarkable 
phrase.  This  done,  we  are  each  one  appointed  to  be 
like  a  householder,  and  are  made  responsible  for  using 
our  knowledge  as  food  for  all  in  our  house.  What  we 
understand  we  must  teach.  What  we  have  received 
into  our  treasure  we  must  bring  forth.  If  the  Lord  has 
instructed  us  into  his  kingdom,  it  is  for  the  sake  of 
others.  Toward  these  we  must  act  as  one  who  keeps 
house,  and  brings  out  provisions  for  the  family.  Some 
things  have  been  laid  up  to  ripen,  and  these  the  steward 
fetches  out  in  due  season  ;  others  are  the  better  for 
being  fresh  from  the  garden  ;  and  these  he  serves  up  at 
once.  He  keeps  back  nothing  ;  but  he  does  not  confine 
his  provision  to  one  single  thing.  He  is  not  weary  of 
the  old ;  he  is  not  afraid  of  the  new.  Old  truth  is  made 
new  by  a  living  experience  :  new  views  of  truth,  if  in- 
deed it  be  truth,  are  only  the  old  in  a  fresh  light.  We 
must  in  our  instruction  of  others  cultivate  variety,  but 
we  must  not  aim  at  it  by  poisoning  the  children  with 
deadly  drugs  for  the  sake  of  giving  them  novel  dishes. 
Only  things  worth  putting  into  a  treasury  are  worth 
bringing  forth  to  the  household.  That  scribe  had  need 
be  well  instructed  who  has  to  keep  on  handing  out  a 
variety  of  precious  truth  throughout  a  long  life. 

Lord,  make  us  sufficient  for  these  things.  Instruct 
us,  that  we  may  instruct  our  household.  May  we  make 
no  reserve  for  self,  but  bring  out  for  thy  people  all  that 
which  thou  hast  put  in  our  charge.  Oh,  to  be  accepted 
of  thee  in  the  day  of  thy  return,  because  found  faithful 
to  our  trust  ! 

53.  And  it  came  to  pass,  that  when  fesus  had  finished 
these  parables,  he  departed  thence. 

He  stayed  not  to  overdo  what  had  been  so  well  done. 
When  he  had  "finished"  he  left  off.  When  he  had  com- 
pleted his  ministry  in  a  place  "  he  departed  thence." 


The  King  in  his  own  Country,  [chap.  xiii. 


CHAPTER   XIII.     54—58. 
[The  King  in  his  own  Country  ] 

54.  And-when  he  was  come  into  his  own  country,  he  taught 
them  in  their  synagogue,  insomuch  that  they  were  astonished, 
and  said,  Whence  hath  this  man  this  wisdom,  and  these 
mighty  works  ? 

With  what  emotion  did  our  Lord  return  to  his  native 
place !  How  ready  he  was  to  associate  with  former 
friends,  for  "  he  taught  them  in  their  synagogue."  How 
eagerly  they  came  together  to  hear  their  young  country- 
man, who  had  made  so  great  a  stir  !  How  amazed  they 
were  at  the  masterly  way  in  which  he  touched  great  sub- 
jects, and  wrought  great  deeds  !  Astonishment  led  to 
inquiry.  They  began  to  ask  how  it  could  be.  The 
question,  "  Whence  hath  this  man  this  wisdom,  and  these 
mighty  works  2  "  might  have  been  brought  forward  rever- 
ently, and  have  led  to  their  obtaining  a  most  instructive 
reply ;  but  some  flavoured  their  question  with  imperti- 
nent unbelief,  and  this  cost  them  dear. 

Lord,  grant  that  my  questions  may  never  savour  of 
incredulity.  Give  me  to  be  astonished  at  what  thou 
dost,  and  yet  not  to  be  astonished  that  thou  shouldst 
be  able  to  do  such  mighty  works. 

55,  56.  fs  not  this  the  carpenter' s  son  ?  is  not  his  mother 
called  Mary  ?  and  his  brethren,  James,  and  Joses,  a?td  Simon, 
and  Judas  ?     And  his  sisters,    are   they   not   all  with   us  ? 

Whence  then  hath  this  man  all  these  things? 

His  pedigree  seemed  to  them  to  be  of  the  lowliest. 
He  had  sprung  from  among  themselves  :  his  reputed 
father  was  a  village  artisan  ;  his  mother  was  plain  Mary, 
and  his  relations  commonplace  parties  enough.  This 
ought  to  have  gratified  and  encouraged  them  ;  but  it  did 


CHAP,  xtii.]  The  King  in  his  own  Country.  213 

not.  They  grew  sarcastic,  and  harped  upon  the  family 
names  of  James,  and  Joses,  and  Simon,  and  Judas. 
They  hinted  that  he  could  not  have  learned  much  wis- 
dom in  a  carpenter's  shop  ;  and  as  he  had  not  been 
among  the  rabbis  to  obtain  a  superior  education,  he 
could  not  really  know  much.  How  could  he  have  at- 
tained to  such  eminence?  He  was  a  mere  nobody. 
Why,  they  knew  him  when  his  parents  lost  him  when 
they  went  up  to  the  feast  at  Jerusalem  !  They  could 
not  listen  to  the  talk  of  the  carpeiiter's  son. 

57.  And  they  were  offended  in  him.  But  Jesus  said  unto 
them,  A  prophet  is  not  without  honour,  save  in  his  own 
country,  and  in  his  own  house.  ' 

They  stumbled  at  that  which  should  have  been  a 
stepping-stone  for  them.  Poor  souls  !  How  like  to 
many  in  these  days,  who  must  have  glitter  and  pretence, 
or  they  think  nothing  of  the  profoundest  wisdom  !  If 
they  can  understand  a  sermon,  they  conceive  that  it  can- 
not be  a  good  one  ;  if  a  man  acts  simply  and  naturally, 
he  cannot  in  their  eyes  be  worthy  of  much  notice.  Still 
is  it  commonly  the  case  that,  where  a  man  is  known,  his 
neighbours  find  it  hard  to  think  that  he  can  be  really 
great.  Distance  lends  enchantment :  a  cloud  increases 
the  apparent  size.     This  is  folly. 

58.  And  he  did  Jiot  many  mighty  works  there  because  of 
their  unbelief. 

Unbelief  bound  his  hands.  Why  should  he  spend 
his  sacred  energy  among  a  people  who  would  not  be  prof- 
ited thereby  ?  Where  he  would  have  chosen  to  do  most, 
he  was  forced  to  do  least,  because  he  saw  that  all  he  did 
would  be  wasted  on  them.  The  Lord  save  us  from  such 
a  state  of  mind  ! 

Give  us,  O  Lord,  faith  to  the  full  ;  that  for  us,  and 
in  us,  and  by  us,  thou  mayest  be  able  to  do  many  mighty 
works  of  grace  ! 


214  The  King's  Herald  slain.       [chap.  xiv. 


CHAPTER   XIV.     1—12. 

[The  King's  Herald  slain.J 

1,2.  At  that  time  Herod  the  tetrarch  heard  of  the  fame 
of  Jesus,  and  said  unto  his  servants.  This  is  John  the  Baptist ; 
he  is  risen  from  the  dead ,  and  therefore  mighty  works  do 
shew  forth  themselves  in  him. 

When  the  whole  country  was  moved,  "a^  that  time 
Herod  the  tetrarch  heard  of  the  fame  of  Jesus."  Then, 
but  not  till  then,  the  fame  of  Jesus  reached  this  wretched 
princelet,  who  was  too  absorbed  in  self  and  lust  to  hear 
much  about  spiritual  matters.  The  peasant  heard  of 
Jesus  before  the  prince.  The  Word  of  God  may  enter 
the  palace,  but  it  forces  its  way  slowly.  Herod  spoke  to 
his  servants  about  this  famous  person,  for  he  was  so 
alarmed  that  he  could  not  conceal  his  fears.  A  guilty 
conscience  is  haunted  by  a  misdeed.  "John  "  was  writ- 
ten on  the  tyrant's  memory  ;  and  now  that  he  is  startled 
by  a  rumour  of  wonders  being  done,  he  cries  out,  "This 
is  John  the  Baptist ;  he  is  risen  from  the  dead."  Herod 
was  a  Sadducee  by  profession,  but  his  terror  made  his 
sceptical  creed  crumble  to  dust.  For  John  at  least  he 
believes  that  there  is  a  resurrection.  Great  superstition 
often  underlies  a  surface  of  avowed  unbelief.  Herod 
Antipas  had  a  quarter  of  his  father's  kingdom,  and  less 
than  a  quarter  of  his  ability  ;  but  in  selfish  cruelty  he 
was  a  true  cub  of  the  old  wolf.  He  had  enough  con- 
science to  scare  him,  though  not  enough  to  change  him. 
Note  how  he  believed  in  the  power  of  a  risen  man  : 
"  Therefore  mighty  works  do  shenv  forth  themselves  in  him." 
If  from  mere  hearsay  Herod  attributed  such  power  to 
our  Lord  on  earth,  shall  we  not  believe  in  the  Almighty 
power  of  our  risen  Lord  upon  his  throne  in  glory  ? 


CHAP.  XIV.]        The  King's  Herald  Slain.  215 

3,  4.  For  Herod  had  laid  hold  on  John,  and  bound  him, 
and  put  liim  in  prison  for  Herodias'  sake,  his  brother  Philip's 
wife.  For  John  said  unto  him.  It  is  not  lawful  for  thee  to 
have  her. 

Of  course  it  was  not  lawful  for  him  to  take  to  himself 
his  brother  Philip's  wife  while  Philip  was  yet  living,  and 
while  his  own  wife  was  living  also.  While  he  was  the 
guest  of  Philip  at  Rome,  he  became  ensnared  by  Hero- 
dias ;  and  the  guilty  pair,  who  in  addition  to  their  being 
already  wedded,  were  by  birth  too  near  of  kin  for  lawful 
marriage,  came  back  to  Galilee  as  if  they  were  man  and 
wife.  It  was  bravely  spoken  of  the  Baptist  when  he 
bluntly  said,  "  It  is  not  lawful  for  thee  to  have  her  "  ;  but 
the  sentence  cost  him  dear.  Herod  Antipas  could  bear 
to  do  the  deed,  but  he  could  not  bear  to  be  told  that  he 
had  committed  an  unlawful  act.  John  did  not  mince 
matters,  or  leave  the  question  alone.  What  was  a  king 
to  him  if  that  king  dared  to  trample  on  the  law  of  God  ? 
He  spoke  out  pointedly,  and  Herod  knew  that  he  did  so. 
Herod  laid  hold  on  John.,  because  John's  word  had  laid 
hold  on  Herod. 

The  power  of  evil  love  comes  out  in  the  words,  ^Jor 
Herodias'  sake."  This  fierce  woman  would  brook  no 
rebuke  of  her  licentiousness.  She  was  a  very  Jezebel  in 
her  pride  and  cruelty  ;  and  Herod  was  as  a  puppet  in 
her  hands. 

5.  And  when  he  would  have  put  him  to  death,  he  feared 
the  multitude,  because  they  counted  him  as  a  prophet. 

Neither  he  nor  his  paramour  could  bear  such  plain 
dealing,  and  so  he  would  have  silenced  for  ever  the 
rebuking  tongue  if  he  had  not  been  restrained  by  a 
salutary  dread  of  the  populace.  Herod  was  already  a 
murderer  in  intent ;  but  fear  stayed  his  cruel  hand.  The 
people  held  John  in  high  esteem  as  a  servant  of  God, 
and  the  tyrant  dared  not  incur  the  wrath  of  the  multitude. 
What  slaves  to  fear  bad  princes  may  become  !    It  is  well 


2i6  The  King's  Herald  slain.       [chap.  xiv. 

they  should  be  so  ;  for  thus  a  temporary  check  is  put 
upon  their  tyranny.  Alas  !  it  is  not  often  a  restraint  for 
long,  for  they  soon  break  loose  again  ;  and  for  a  favour- 
ite's sake  risk  the  anger  of  the  nation. 

6.  But  when  Herod's  birthday  was  kepi,  the  daughter  of 
Herodias  danced  before  them,  and  pleased  Herod. 

There  is  no  harm  in  keeping  birthdays,  but  there  is 
great  harm  in  lewd  dances,  or  in  any  other  sports  which 
suggest  evil.  Salome  was  a  true  "  daughter  of  Herodias.'' 
She  forgot  her  rank,  and  danced  before  the  court  after  the 
lascivious  fashion  of  the  age,  so  as  to  gratify  a  probably 
drunken  monarch.  She  "  pleased  Herod"  her  mother's 
paramour  ;  and  we  can  readily  guess  the  kind  of  dancing 
which  would  please  him. 

In  these  days  mothers  too  often  encourage  their 
daughters  in  dress  which  is  scarcely  decent,  and  intro- 
duce them  to  dances  which  are  not  commendable  for 
purity.  No  good  can  come  of  this  ;  it  may  please  the 
Herods,  but  it  displeases  God.  In  this  case  dancing  led 
to  a  cruel  crime  ;  and  it  is  to  be  feared  that  in  many 
instances  gross  immoralities  have  taken  their  rise  in 
dances  which  suggested  uncleanness. 

7.  Whereupon  he  pro7nised  with  an  oath  to  give  her 
whatsoever  she  would  ask. 

A  ioo\\%\i  promise,  and  a  wicked  oath.  Men  of  Herod's 
order  are  always  free  with  oaths.  Men  should  know 
what  they  are  at  when  they  promise,  and  never  set  their 
signature  to  a  blank  which  another  may  fill  up  ;  for  they 
may  thus  sign  away  their  all.  Besides,  a  mere  piece  of 
immodest  posturing  could  never  deserve  so  large  a 
recompense.  Herod  was  surely  as  much  fool  as  knave. 
Had  wine  and  lust  taken  away  his  heart  ? 

8.  And  she,  being  before  instructed  of  her  mother,  said, 
Give  me  here  fohn  Baptist's  head  in  a  charger. 


CHAP.  XIV. J        The  King's  Herald  slain.  217 

The  whole  thing  was  planned  between  this  shameless 
mother  and  daughter,  who  both  knew  Herod's  weak 
points  and  how  to  handle  him.  The  mother  set  her 
daughter  dancing,  and  then  put  the  request  into  her 
mouth  :  she  was  of  her  mother's  nature,  and  readily 
carried  out  that  wicked  woman's  instructions.  No  doubt 
Herodias  was  more  incensed  than  Herod  at  what  the 
Baptist  had  dared  to  say  :  for  it  is  usually  the  case  that 
the  female  offender  is  most  angered  by  a  rebuke  of  such 
sin.  Sad  that  from  noble  Maccabean  blood  such  a 
female  monster  should  have  sprung !  She  must  have 
John  Baptists  head  upon  a  dish.  The  mention  of  the 
details  shows  the  cold-blooded  character  of  the  demand. 
As  if  it  were  a  dainty  dish  for  her  tooth,  the  prophet's 
head  must  be  served  up  in  a  charger. 

9.  And  the  king  was  sorry:  neziertheless  for  the  oath's 
sake,  and  thetn  which  sat  with  him  at  meat,  he  commanded  it 
to  be  given  her. 

Pretty  sorrow !  A  crocodile  is  said  to  shed  tears 
over  those  it  snaps  in  two.  "  The  king  "  was  afraid  of 
the  consequences.  Poor  king !  He  may  have  felt  a 
dying  struggle  of  conscience,  for  Herod  had  some  sort  of 
reverence  for  John  ;  yet  his  grief  could  not  have  been 
very  deep,  for  he  had  already  willed  to  kill  him.  The 
king  feared  that  his  courtiers  and  comrades  at  the  drinks 
ing  bout  would  think  him  weak,  and  perhaps  jeer  at  him 
for  being  too  religious  to  touch  a  prophet.  Such  fear  of 
being  thought  weak  proved  that  he  was  weak  indeed.  In 
addition  to  this,  Herodias  would  consider  him  to  be  by 
no  means  so  fond  of  her  as  he  had  professed  to  be,  and 
how  could  he  endure  her  passionate  grief  ?  Moreover, 
he  was  "  a  man  of  honour  ",  and  for  the  oath's  sake  he 
must  not  run  back.  With  the  regret  which  a  wolf  feels 
because  he  must  eat  the  lamb,  he  gave  orders  for  the 
murder  of  John,  and  the  handing  of  his  head  to  the 
young   girl.     Rash   promises,   and    even   oaths,   are   no 


2i8  The  King's  Herald  slaIn.       [chap.  xiv. 

excuse  for  doing  wrong.  The  promise  was  in  itself  null 
and  void,  because  no  man  has  a  right  to  promise  to  do 
wrong.  Wicked  oaths  ought  to  be  repented  of,  and  not 
acted  out  ;  but  this  cruel  tyrant  commanded  the  mur- 
der, and  so  went  through  with  his  horrible  promise. 

10.  And  he  sent,  and  beheaded  John  in  the  prison. 

Herod  sent,  and  beheaded  John.  By  a  word  a  precious 
life  is  ended.  How  lightly  tyrants  think  of  murder !  No 
miracle  was  wrought  for  John's  deliverance.  Why  should 
there  be  ?  It  was  well  for  the  Baptist  to  go  to  his  reward, 
for  his  work  was  done.  He  was  not  left  to  pine  in  soli- 
tude :  the  man  of  God  left  his  prison  for  Paradise  by 
one  sudden  stroke  of  the  sword.  It  was  a  foul  murder, 
but  to  the  Baptist  it  was  a  happy  release.  He  was  no 
longer  in  the  power  of  Herod  or  Herodias  :  he  received 
his  crown  in  heaven  though  he  had  lost  his  head  on 
earth. 

Herod  is  said  to  have  ^'' beheaded  John";  for  what  he 
ordered  to  be  done  is  set  to  his  account,  and  in  his  con- 
science he  knew  it.  We  do  ourselves  what  we  do  by 
others.  Men  may  sin  by  proxy,  but  they  will  be  guilty 
in  person. 

11.  And  his  head  was  brought  in  «  charger,  and  given  to 
the  damsel :  and  she  brought  it  to  her  mother. 

What  a  present  for  a  young  lady  !  It  was  given  to  the 
damsel !  The  girl  is  not  ashamed  to  lift  the  dainty  dish, 
and  bear  it  to  her  fiendish  mother,  that  she  may  glut  her 
malice  by  the  sight  of  the  head  of  her  faithful  reprover. 
What  a  mother  and  daughter  !  Two  bad  women  can  do 
a  world  of  rftischief.  What  a  fate  for  such  a  head  !  Did 
it  even  from  the  charger  charge  the  foul  adulteress  with 
her  crime  ? 

12.  And  his  disciples  came,  and  took  up  the  body,  and 
buried  it,  and  went  and  told  Jesus. 


CHAP.  XIV.]  Our  King  gives  a  Great  Banquet.         219 

The  good  man's  followers  did  not  desert  their  mur- 
dered leader  :  "his  disciples  came."  The  mangled  corpse 
was  surrendered  to  them  ;  they  reverently  took  up  the 
body,  and  buried  it.  They  were  his  disciples  still,  and  his 
death  was  not  the  death  of  their  faith.  They  did  the 
only  act  of  kindness  then  in  their  power  to  him  whom 
they  had  followed.  They  regarded  the  headless  trunk  as 
being  the  last  relic  of  John,  and  so  they  gathered  about 
it,  and  gave  it  honourable  burial.  But  it  is  not  said 
by  the  Evangelist  that  they  buried  John,  but  "  they  took 
up  his  body,  and  buried  it",  not  him.  The  real  John  no 
man  could  bury,  and  Herod  soon  found  that,  being  dead, 
he  yet  spake. 

What  remained  for  John's  disciples  but  to  go  to  their 
leader's  Friend  and  Master,  and  tell  him  all  the  circum- 
stances, and  wait  further  orders  ?  John  had  taught  them 
well,  since  they  went  at  once  to  Jesus  when  their  teacher 
was  dead. 

When  we  are  in  a  great  trouble,  we  shall  be  wise  to 
do  our  best,  and  at  the  same  time  tell  the  Lord  Jesus  all 
about  it,  that  he  may  direct  us  further  as  to  what  we  are 
to  do.  What  a  relief  to  tell  Jesus  !  It  was  a  painful 
story  for  him  to  hear  ;  but  he  would  be  sure  to  impart 
consolation  to  these  mourners  ;  and  in  our  case  also  he 
will  send  comfort. 


CHAPTER  XIV.     13—22. 
[Our  King  gives  a  Great  Banquet.] 

13.  When  Jesus  heard  of  it,  he  departed  thence  by  ship 
into  a  desert  place  apart :  and  when  the  people  had  heard 
thereof,  they  followed  him  on  foot  out  of  the  cities. 

Our  Lord  could  not  allow  so  sad  an  event  as  the 
death  of  his  Forerunner  to  pass  without  special  devo- 


220         Our  King  gives  a  Great  Banquet,  [chap.  xiv. 

tion  ;  perhaps  also  he  judged  it  wise  to  be  out  of  the 
dominions  of  Herod  just  at  this  time.  When  such  a  tiger 
once  tastes  blood  he  is  apt  to  thirst  for  more.  Moreover, 
rest  was  needed  both  by  himself  and  by  the  little  band 
which  attended  him  ;  and  our  Lord  was  no  hard  task- 
master, overdriving  his  servants.  As  soon  therefore  as 
Jesus  heard  of  John  s  death,  he  went  with  his  followers  to 
a  lone  spot  beyond  Herod's  jurisdiction  ;  "«  desert  place 
apart."  He  went  there  by  ship,  to  put  the  sea  between  him 
and  the  crowd.  It  was  difficult  for  him  to  get  into  retire- 
ment, but  he  used  common-sense  ways  of  obtaining  it. 
He  knew  the  absolute  need  of  privacy,  and  he  strove 
after  it.  The  discreet  use  of  solitude  has  yet  to  be  learned 
by  many  workers. 

The  multitude  would  not  permit  him  to  be  at  rest  : 
they  were  curious,  anxious,  necessitous  ;  and  so  they 
were  soon  on  foot  after  him.  While  he  sailed  by  sea, 
they  hurried  along  the  shore.  It  is  a  happy  sign  when 
there  is  an  eagerness  to  hear  the  Word  of  God.  The 
Lord  send  us  more  of  it  in  these  days  of  religious  indif- 
ference. 

14.  And  Jesus  wejit  forth,  and  saw  a  great  multitude,  and 
was  mcrued  with  compassion  toward  them,  and  he  healed  their 
sick. 

When  he  left  the  boat  and  went  forth,  our  Lord  found 
a  congregation  waiting  for  him.  In  the  most  emphatic 
sense  he  saw  the  people,  and  at  the  sight  he  was  burdened. 
He  was  not  angry  at  the  great  multiticde,  nor  did  he  show 
disappointment  at  being  balked  in  his  pursuit  of  quiet ; 
but  he  was  moved  with  compassio7i.  The  original  word  is 
very  expressive  :  his  whole  being  was  stirred  to  its  low- 
est depth,  and  therefore  he  proceeded  at  once  to  work 
miracles  of  mercy  among  them.  They  came  unasked, 
he  received  them  tenderly,  he  blessed  them  graciously, 
and  at  length  fed  them  bountifully.  He  was  a  stag  that 
fled  fj-om  the  huntsmen;  but  they  had  overtaken  him. 


CHAP.  XIV.]  Our  King  gives  a  Great  Banquet.         221 

and  he  yielded  himself  to  thera.  To  those  who  needed 
him  most  he  attended  first  :  "  He  healed  their  sick "  ! 
Lord,  heal  thou  me,  for  I  am  sick  in  soul,  if  not  in  body  ! 

15.  And  when  it  was  evening,  his  disciples  came  to  him, 
saying.  This  is  a  desert  place,  and  the  time  is  now  past ;  send 
the  multitude  away,  that  they  may  go  into  the  villages,  and  buy 
themselves  victuals. 

The  disciples  had  the  compassion  of  men  who  see 
the  need  ;  but  to  their  human  thought  there  seemed  but 
one  poor  way  out  of  it,  namely,  in  effect  to  shirk  the 
difficulty  by  sending  the  multitude  away.  The  short  way 
out  of  a  perplexity  is  generally  a  very  poor  affair.  To 
this  day  many  Christians  get  no  further  than  leaving  the 
masses  to  themselves,  or  to  some  unknown  influences 
which  may  turn  up.  One  thing  was  wise  in  the  dis- 
ciples ;  they  did  bring  the  matter  to  Jesus  :  "  When  it 
was  evening,  his  disciples  came  to  him."  They  represented 
the  place  as  barren,  the  time  as  late,  the  people  as  many, 
their  needs  as  great :  they  were  well  posted  up  in  all  dis- 
couraging matters.  The  proposed  course  of  action  was 
the  one  weak  point  in  the  representation.  Our  schemes 
are  for  the  most  part  wretched  affairs.  It  is  almost  a 
wonder  that  we  dare  to  state  them.  Do  we  forget  that 
our  Lord  Jesus  hears  our  sorry  proposals  ? 

Note  the  disciples'  word:  ''''The  time  is  now  past." 
We  usually  think  the  times  are  unpropitious  for  large 
attempts.  As  for  the  position,  it  is  hopeless  :  "  This  is 
a  desert  place."  What  can  be  done  here?  As  for  the 
disciples'  proposal,  it  was  of  a  kind  which  is  common 
enough  :  "  Don't  let  the  people  die  under  our  noses  ; 
pull  down  the  rookery  in  the  next  street ;  clear  out  the 
bad  houses  from  our  district."  "  Send  the  multitude 
away."  Or,  better  still,  show  the  people  the  dignity  of 
self-help  !  Talk  to  them  about  thrift  and  emigration. 
Urge  them  to  go  into  the  villages,  and  buy  themselves  vict- 
uals.    This  is  a  favourite  nostrum  at  this  day  with  those 


222         Our  King  gives  a  Great  Banquet,  [chap.  xiv. 

who  want  to  save  their  own  loaves  and  fishes.  Our  Lord 
has  nobler  thoughts  than  theirs  :  he  will  display  his  royal 
bounty  among  the  hungry  crowd. 

1 6.  But  Jesus  said  unto  them.  They  need  not  depart ;  give 
ye  them  to  eat. 

Glorious  word!  "They  need  not  depart."  We  are 
able,  when  he  is  with  us,  to  meet  any  cases  of  want  which 
may  arise  ;  we  never  need  send  the  multitude  away  to  be 
dealt  with  by  the  State,  by  the  parish,  or  by  hirelings. 
If  we  will  but  set  to  work,  we  shall  find  that  the  Lord 
makes  us  competent  for  every  emergency.  "  Give  ye  them 
to  eat":  you  talk  of  their  buying  for  themselves,  but  they 
are  penniless,  and  cannot  buy.  Everything  must  be 
free,  or  they  will  starve  ;  you  are  the  men  to  feed  them 
freely  ;  get  at  it.     Begin  at  once. 

17.  And  they  say  unto  him.  We  have  here  but  five  loaves, 
and  two  fishes. 

See  how  they  overhaul  their  provisions  ;  and  they 
report,  "  We  have  here  but  five  loaves.'"  With  what  a 
gloomy  "but"  they  show  how  lean  is  the  larder  !  Those 
two  sardines  make  the  stock  seem  positively  ridiculous. 
It  is  a  good  thing  for  us  to  know  how  very  poor  we  are, 
and  how  far  from  being  able  to  meet  the  wantg  of  the 
people  around  us.  It  is  for  our  good  to  be  made  to  con  ■ 
fess  this  in  so  many  words  to  our  Lord. 

Truly,  he  who  writes  this  comment  has  often  felt  as 
if  he  had  neither  loaf  nor  fish  ;  and  yet  for  some  forty 
years  and  more  he  has  been  a  full-handed  waiter  at  the 
King's  great  banquets. 

18.  He  said.  Bring  them  hither  to  me. 

He  will  have  us  yield  up  what  we  have  :  we  are  to 
make  no  reserve.  We  must  hand  all  over  to  Jesus  : 
"Bring  them  hither  to  me."  He  will  accept  what  we 
bring  :  this  is  implied  in  the  command  to  bring  it.     He 


CHAP.  XIV.]  Our  King  gives  a  Great  Banquet.         223 

will  make  a  little  go  a  long  way  :  that  which  gets  to  Jesus 
will  reach  the  needy  by  the  surest  route.  The  shortest 
way  to  procure  provender  for  perishing  souls  is  to  go  to 
Jesus  about  them. 

19.  And  he  commanded  the  multitude  to  sit  down  on  the 
grass,  and  took  the  five  loaves,  and  the  two  fishes,  and  looking 
up  to  heaven,  he  blessed,  and  brake,  and  gave  the  loaves  to  his 
disciples,  and  the  disciples  to  the  multitude. 

He  had  prepared  both  carpet  and  seats  for  his 
guests,  by  making  grass  to  grow  in  his  open-air  banquet- 
hall.  At  the  bidding  of  their  great  Host,  all  the  crowds 
sat  down.  "  He  commanded,"  and  they  obeyed  :  a  proof 
of  the  singular  power  of  the  personality  of  our  Lord  to 
produce  obedience  even  in  simple  matters.  One  would 
have  thought  that  they  might  have  answered — "  What  is 
the  use  of  sitting  down  ?  How  shall  a  table  be  furnished 
in  this  wilderness  ? "  But  our  Lord's  presence  awed  un- 
belief into  silence  and  obedience.  The  King  of  men  is 
immediately  obeyed  when  he  commands  in  the  fulness 
of  his  majesty.  "Where  the  word  of  a  king  is,  there  is 
power." 

Now  that  all  is  in  order,  the  divine  Lord  takes  the 
slender  provision  into  his  blessed  hands.  By  a  simple 
sign  he  teaches  the  people  whence  to  expect  gracious 
supplies  :  "Looking  up  to  heaven."  Not  without  a  bless- 
ing does  the  al  fresco  meal  begin  :  "He  blessed."  God's 
blessing  must  be  sought  even  when  Jesus  is  there  :  He 
will  not  act  without  the  Father.  Our  Lord  Jesus  did  all 
in  the  provision  of  the  feast :  he  blessed,  he  h  ke,  he  gave 
to  his  disciples.  All  is  with  him.  The  disciples  come  in 
to  take  their  subordinate  position,  after  he  has  displayed 
his  divine  creatorship.  They  are  the  waiters  :  they 
serve  and  distribute  ;  they  can  do  no  more  ;  they  are 
glad  to  do  that.  In  haste,  but  yet  in  order,  they  divide 
the  food  among  the  throng,  much  wondering  and  ador- 
ing as  they  so  do.     It  was  bread  and  a  relish  with  it ; 


224         Our  King  gives  a  Great  Banquet,  [chap.  xiv. 

good  fare  and  agreeable  ;  sufificient,  but  not  luxurious. 
Some  would  give  the  poor  only  the  barest  necessaries  ; 
bread  only  ;  our  Lord  adds  fish.  What  a  feast  was  this  ! 
Christ  for  Master  of  the  feast  ;  apostles  for  butlers  ; 
thousands  for  numbers  ;  and  miracles  for  supplies ! 
What  a  far  more  glorious  feast  is  that  which  the  gospel 
spreads  for  hungry  souls  !  What  a  privilege  to  be  fed 
by  the  Son  of  God  ! 

20.  And  they  did  all  eat,  and  were  filled :  and  they  took 
up  of  the  fragments  thai  remained  twelve  baskets  full. 

No  one  was  neglected,  no  one  refused,  no  one  was 
too  faint,  no  one  left  off  till  he  was  satisfied,  no  one 
needed  anything  else,  no  one  found  that  the  food  did 
not  suit  him  ;  for  indeed  they  were  all  hungry,  "  and 
they  did  all  eat."  No  one  stinted  himself,  or  was  stinted, 
all  "were  filled."  Ours  is  a  filling  Benefactor,  and  he 
provides  filling  food. 

After  the  feast,  twelve  great  baskets  were  needed  to 
hold  the  fragments.  It  was  impossible  to  exhaust  the 
store.  The  baskets  were  full  as  well  as  the  people. 
There  was  more  provision  after  the  feeding  than  before 
it.  By  feeding  others  our  stock  increases.  That  which 
was  left  had  been  blessed  as  well  as  that  which  was 
eaten,  and  therefore  it  was  fine  food  for  the  disciples. 
They  gave  plain  bread  and  fish,  and  they  receive  more 
in  quantity,  and  a  blessing  to  improve  the  quality. 
Those  who  wait  upon  others  at  Christ's  bidding  shall 
have  a  fair  portion  for  themselves.  Those  who  fill 
others'  mouths  shall  have  their  own  baskets  filled. 
Everybody  is  satisfied  when  Jesus  makes  the  ftast. 

21.  And  they  that  had  eaten  were  about  five  thousand 
men,  beside  women  and  children. 

"  Women  and  children"  are  usually  more  numerous  at 
a  sermon  than  men  ;  but  as  the  people  had  come  on 
foot,   perhaps  the    stronger  sex   preponderated   on   this 


CHAP.  XIV.]  Our  King  gives  a  Great  Banquet.         225 

occasion,  as  they  generally  do  at  feeding-times.  From 
many  a  great  banquet  women  and  children  are  shut  out  ; 
but  in  Christ  Jesus  there  is  no  exclusion  because  of  sex 
or  youth. 

Five  thousand  men  is  no  small  dinner-party.  Think 
of  five  thousand  fed  with  five  loaves  !  A  loaf  among  a 
thousand !  Never  let  us  fear  that  our  consecrated 
stores  will  not  hold  out,  or  that  we  have  not  talent  or 
ability  enough  if  the  Lord  is  pleased  to  use  us.  Our 
King  will  yet  feed  all  the  nations  on  that  gospel  which  is 
to-day  so  little  thought  of.     Amen  !     So  let  it  be. 

22.  And  straightway  Jesus  constrained  his  disciples  to 
get  into  a  ship,  and  to  go  before  him  unto  the  other  side,  while 
he  sent  the  multitudes  away. 

Straightway  is  a  business  word  :  Jesus  loses  no  time. 
No  sooner  is  the  banquet  over  than  he  sends  off  the 
guests  to  their  homes.  While  they  are  well  fed  he  bids 
them  make  the  best  of  their  way  home.  He  vfho  made 
the  multitude  sit  down  was  able  also  to  send  the  multi- 
tude away  ;  but  they  needed  sending,  for  they  were  loath 
to  go. 

The  sea  must  be  crossed  again,  or  Jesus  cannot  find 
seclusion.  How  he  must  run  the  gauntlet  to  get  a  little 
rest  !  Before  he  starts  again  across  the  sea,  he  performs 
another  act  of  self-denial  ;  for  he  cannot  leave  till  he 
sees  the  crowd  happily  dispersed.  He  attends  to  that 
business  himself,  giving  the  disciples  the  opportunity  to 
depart  in  peace.  As  the  captain  is  the  last  to  leave  the 
ship,  so  is  the  Lord  the  last  to  leave  the  scene  of  labour. 
The  disciples  would  have  chosen  to  stay  in  his  company, 
and  to  enjoy  the  thanks  of  the  people  ;  but  he  con- 
strained them  to  get  into  a  ship.  He  could  not  get  any- 
one to  go  away  from  him  at  this  time  without  sending 
and  constraining.  This  loadstone  has  great  attractions. 
He  evidently  promised  his  disciples  that  he  would  follow 
them  ;   for  the  words  are,  "  to  go  before  him  unto  the  other 


226    The  King  ruling  Winds  and  Waves,  [chap.  xiv. 

side."  How  he  was  to  follow  he  did  not  say,  but  he 
could  always  find  a  way  of  keeping  his  appointments. 
How  considerate  of  him  to  wait  amid  the  throng  while 
the  disciples  sailed  away  in  peace  !  He  always  takes  the 
heavy  end  of  the  load  himself. 


CHAPTER  XIV.     23—36. 
[The   King  ruling  Winds  and  Waves.] 

23.  And  when  he  had  sent  the  multitudes  away,  he  went 
up  into  a  mountaiti  apart  to  pray :  and  when  the  evening  was 
come,  he  was  there  alone. 

Now  that  the  crowd  is  gone,  he  can  take  his  rest, 
and  he  finds  it  in  prayer.  He  went  up  into  a  mountain 
apart :  in  a  place  where  he  might  speak  aloud,  and  not 
be  overheard  or  disturbed,  he  communed  with  the 
Father  alone.  This  was  his  refreshment  and  his  delight. 
He  continued  therein  till  the  thickest  shades  of  night 
had  gathered,  and  the  day  was  gone.  "Alone",  yet  not 
alone,  he  drank  in  new  strength  as  he  communed  with 
his  Father.  He  must  have  revealed  this  private  matter 
to  the  recording  evangelist,  and  surely  it  was  with  the 
intent  that  we  should  learn  from  his  example. 

We  cannot  afford  to  be  always  in  company,  since 
even  our  blessed  Lord  felt  that  he  must  be  alone. 

24.  But  the  ship  was  now  in  the  midst  of  the  sea,  tossed 
with  waves :  for  the  wind  was  contrary. 

While  Jesus  was  alone,  they,  in  the  ship,  were  in  the 
same  condition,  but  not  occupied  with  the  same  spiritual 
exercise.  When  they  first  quitted  the  shore  it  was  fair 
sailing  in  the  cool  of  the  evening  ;  but  a  storm  gathered 


CHAP.  XIV.]  The  King  ruling  Winds  and  Waves.     227 

hastily  as  night  covered  the  sky.  On  the  lake  of  Galilee 
the  wind  rushes  down  from  the  gullies  between  the 
mountains,  and  causes  grievous  peril  to  little  boats  ; 
sometimes  fairly  lifting  them  out  of  the  water,  and  anon 
submerging  them  beneath  the  waves.  That  deep  lake 
was  peculiarly  dangerous  for  small  craft.  They  were  far 
from  land,  for  they  were  "  in  the  midst  of  the  sea ", 
equally  distant  from  either  shore.  The  sea  was  furious, 
and  their  ship  was  "tossed  with  waves''  The  hurricane 
was  terrible.  "  The  wind  was  contrary '',  and  would  not 
let  them  go  to  any  place  which  they  sought.  It  was  a 
whirlwind,  and  they  were  whirled  about  by  it,  but  could 
not  use  it  for  reaching  either  shore.  How  much  did 
their  case  resemble  ours  when  we  are  in  sore  distress ! 
We  are  tossed  about,  and  can  do  nothing ;  the  blast  is 
too  furious  for  us  to  bear  up  against  it,  or  even  to  live 
while  driven  before  it. 

One  happy  fact  remains  :  Jesus  is  pleading  on  the 
shore  though  we  are  struggling  on  the  sea.  It  is  also 
comfortable  to  know  that  we  are  where  he  constrained  us 
to  go  (see  verse  22),  and  he  has  promised  to  come  to 
us  in  due  time,  and  therefore  all  must  be  safe,  though 
the  tempest  rages  terribly. 

25.  And  in  the  fourth  watch  of  the  night  fesus  went  unto 
them,  walking  on  the  sea. 

Jesus  is  sure  to  come.  The  night  wears  on  and  the 
darkness  thickens  ;  the  fourth  watch  of  the  night  draws 
near,  but  where  is  he  ?  Faith  says,  "  He  must  come." 
Though  he  should  stay  away  till  almost  break  of  day,  he 
must  come.  Unbelief  asks,  "  How  can  he  come  ? "  Ah, 
he  will  answer  for  himself  :  he  can  make  his  own  way. 
"  Jesus  went  unto  them,  walking  on  the  sea."  He  comes  in 
the  teeth  of  the  wind,  and  on  the  face  of  the  wave. 
Never  fear  that  he  will  fail  to  reach  the  storm-tossed 
barque  :  his  love  will  find  out  the  way.  Whether  it  be 
to  a  single  disciple,  or  to  the  church  as  a  whole,  Jesus 


228     The  King  RULING  Winds  AND  Waves,   [chap.  xiv. 

will  appear  in  his  own  chosen  hour,  and  his  time  is  sure 
to  be  the  most  timely. 

26.  And  when  the  disciples  saw  him  walking  on  the  sea, 
they  were  troubled,  saying.  It  is  a  spirit ;  and  they  cried  out 
for  fear. 

Yes,  the  disciples  saw  him  ;  saw  Jesus  their  Lord,  and 
derived  no  comfort  from  the  sight.  Poor  human  nature's 
sight  is  a  blind  thing  compared  with  the  vision  of  a 
spiritual  faith.  They  saw,  but  knew  not  what  they  saw. 
What  could  it  be  but  a  phantom  ?  How  could  a  real 
man  walk  on  those  foaming  billows  ?  How  could  he 
stand  in  the  teeth  of  such  a  hurricane  ?  They  were 
already  at  their  wits'  end,  and  the  apparition  put  an  end 
to  their  courage.  We  seem  to  hear  their  shriek  of  alarm  : 
^^  they  cried  out  for  fear.''  We  read  not  \.\\aX  "  they  were 
troubled"  before:  they  were  old  sailors,  and  had  no 
dread  of  natural  forces  ;  but  a  spirit — ah,  that  was  too 
much  of  a  terror.  They  were  at  their  worst  now  ;  and 
yet,  if  they  had  known  it,  they  were  on  the  verge  of 
their  best.  It  is  noteworthy  that  the  nearer  Jesus  was 
to  them,  the  greater  was  their  fear.  Want  of  discernment 
blinds  the  soul  to  its  richest  consolations.  Lord,  be  near, 
and  let  me  know  thee  !  Let  me  not  have  to  say  with 
Jacob,  "  Surely  God  was  in  this  place  ;  and  I  knew  it 
not  !  " 

27.  But  straightway  Jesus  spake  unto  them,  saying.  Be  of 
good  cheer;  it  is  I;  be  not  afraid. 

He  did  not  keep  them  in  suspense  :  "  Sraightway 
Jesus  spake  unto  them.''  How  sweetly  sounded  that 
loving  and  majestic  voice  !  Above  the  roar  of  waves 
and  howling  of  winds,  they  heard  the  voice  of  the  Lord. 
This  was  his  old  word  also,  "Be  of  good  cheer.'"  The 
most  conclusive  reason  for  courage  was  his  own  presence. 
"  It  is  I;  be  not  afraid."  If  Jesus  be  near,  if  the  spirit 
of  the  storm  be,  after  all,  the  Lord  of  love,  all  room  for 
fear  is  gone.     Can  Jesus  come  to  us  through  the  storm  ? 


Chap,  xiv.]  The  King  ruling  Winds  and  Waves.     229 

Then  we  shall  weather  it,  and  come  to  him.  He  who 
rules  the  tempest  is  not  the  devil,  not  chance,  not  a 
malicious  enemy  ;  but  Jesus.     This  should  end  all  fear. 

28.  And  Peter  answered  hhn  and  said.  Lord,  if  it  be  thou, 
hid  nie  come  unto  thee  on  the  water. 

Peter  must  be  the  first  to  speak  ;  he  is  impulsive  ; 
and  besides,  he  was  a  sort  of  foreman  in  the  company. 
The  first  speaker  is  not  always  the  wisest  man.  Peter's 
fears  have  gone,  all  but  one  ''if";  but  that  "if"  was 
working  him  no  good,  for  it  seemed  to  challenge  his 
Master:  "Lord,  if  it  be  thou."  What  a  test  to  suggest: 
''^  Bid  me  come  unto  thee  on  the  water"  !  What  did  Peter 
want  with  walking  the  waters  ?  His  name  might  have 
suggested  that  like  a  stone  he  would  go  to  the  bottom. 
It  was  an  imprudent  request :  it  was  the  swing  of  the 
pendulum  in  Peter  from  despair  to  an  injudicious  ventur- 
ing. Surely,  he  wist  not  what  he  said.  Yet  we,  too, 
have  put  our  Lord  to  tests  almost  as  improper.  Have 
we  not  said,  "  If  thou  hast  ever  blessed  me,  give  me  this 
and  that "  ?  We,  too,  have  had  our  water-walking,  and 
have  ventured  where  nothing  but  special  grace  could 
uphold  us.     Lord,  what  is  man  ? 

29.  And  he  said.  Come.  And  when  Peter  was  come  down 
out  of  the  ship,  he  walked  on  the  water,  to  go  to  Jesus. 

When  good  men  are  unwise  and  presumptuous,  it  may 
be  for  their  lasting  good  to  learn  their  folly  by  experience. 
"He  said,  Come."  Peter's  Lord  is  about  to  teach  him  a 
practical  lesson.  He  asked  to  be  bidden  to  come.  He 
may  come.  He  does  come.  He  leaves  the  boat,  he 
treads  the  wave.  He  is  on  the  way  towards  his  Lord. 
We  can  do  anything  if  we  have  divine  authorization, 
and  courage  enough  to  take  the  Lord  at  his  word.  Now 
there  were  two  on  the  sea.  Two  wonders  '  Which  was 
the  greater  ?  The  reader  may  not  find  it  easy  to  reply. 
Let  him  consider. 


230     The  King  ruling  Winds  and  Waves,  [chap.  xiv. 

30.  But  -when  he  saw  the  wind  boisterous,  he  was  afraid  ; 
and  beginning  to  sink,  he  cried,  saying.  Lord,  save  me. 

"£ut":  a  sorrowful  "but  "  for  poor  Peter.  His  eye 
was  off  his  Lord  and  on  the  raging  of  the  wind  :  "  he  saw 
the  wind  boisterous."  His  heart  failed  him,  and  then  his 
foot  failed  him.  Down  he  began  to  go  —  m  awful 
moment  is  this  "beginning  to  sink"\  yet  it  was  only  a 
"  beginning  ",  he  had  time  to  cry  to  his  Lord,  who  was 
not  sinking.  Peter  cried,  and  was  safe.  His  prayer  was 
as  full  as  it  was  short.  He  had  brought  his  eye  and 
his  faith  back  to  Jesus,  for  he  cried,  "Lord!"  He  had 
come  into  this  danger  through  obedience,  and  therefore 
he  had  an  appeal  in  the  word  "Lord."  Whether  in 
danger  or  not,  Jesus  was  still  his  Lord.  He  is  a  lost 
man,  and  he  feels  it,  unless  his  Lord  will  save  him — save 
him  altogether,  save  him  now.  Blessed  prayer  :  "Lord, 
save  me."  Reader,  does  it  not  suit  you  ?  Peter  was 
nearer  his  Lord  when  he  was  sinking  than  when  he  was 
walking.  In  our  low  estate  we  are  often  nearer  to  Jesus 
than  in  our  more  glorious  seasons. 

31.  And  immediately  Jesus  stretched  forth  his  hand,  and 
caught  him,  and  said  unto  him,  O  thou  of  little  faith,  where- 
fore didst  thou  doubt  ? 

Our  Lord  delays  not  when  our  peril  is  imminent  and 
our  cry  is  urgent  :  "  Immediately  Jesus  stretched  forth  his 
hand."  He  first  "  caught  him  "  and  then  taught  him. 
Jesus  saves  first,  and  upbraids  afterwards,  when  he  must 
needs  do  so.  When  we  are  saved  is  the  fit  time  for  us 
to  chasten  ourselves  for  our  unbelief.  Let  us  learn  from 
our  Lord,  that  we  may  not  reprove  others  till  we  have 
first  helped  them  out  of  their  difficulties. 

Our  doubts  are  unreasonable  :  "  Wherefore  didst  thou 
doubt  V  If  there  be  reason  for  little  faith,  there  is 
evidently  reason  for  great  confidence.  If  it  be  right  to 
trust  Jesus  at  all,  why  not  trust  him  altogether  ?  Trust 
was  Peter's  strength  ;  doubt  was  his  danger.     It  looked 


CHAP.  XIV.]  The  King  ruling  Winds  and  Waves.     231 

like  great  faith  when  Peter  walked  the  water  ;  but  a  little 
wind  soon  proved  it  to  be  "  little  faith.''  Till  our  faith 
is  tried  we  can  form  no  reliable  estimate  of  it. 

After  his  Lord  had  taken  him  by  the  hand,  Peter 
sank  no  further,  but  resumed  the  walk  of  faith.  How 
easy  to  have  faith  when  we  are  close  to  Jesus  ! 

Lord,  when  our  faith  fails,  come  you  to  us,  and  we 
shall  walk  on  the  wave. 

32.  And  when  they  were  come  into  the  ship,  the  wind 
ceased. 

So  that  Peter's  walk  and  his  rescue  had  happened  in 
the  face  of  the  tempest.  He  could  walk  the  water  well 
enough  when  his  Lord  held  his  hand,  and  so  can  we. 
What  a  sight !  Jesus  and  Peter,  hand  in  hand,  walking 
upon  the  sea !  The  two  made  for  the  ship  at  once : 
miracles  are  never  spun  out  to  undue  length.  Was  not 
Peter  glad  to  leave  the  tumultuous  element,  and  at  the 
same  time  to  perceive  that  the  gale  was  over  ?  "  When 
they  were  come  into  the  ship,  the  wind  ceased  ";  it  is  well  to 
be  safe  in  a  storm,  but  more  pleasant  to  find  the  calm 
return  and  the  hurricane  end.  How  gladly  did  the  dis- 
ciples welcome  their  Lord,  and  their  brother,  Peter,  who 
though  wet  to  the  skin,  was  a  wiser  man  for  his  ad- 
venture ! 

33.  Then  they  that  were  in  the  ship  came  and  worshipped 
him,  saying.  Of  a  truth  thou  art  the  Son  of  God. 

No  wonder  that  Peter  "  worshipped  him  ",  nor  that  his 
comrades  did  the  same.  The  whole  of  the  disciples, 
who  had  been  thus  rescued  by  their  Lord's  coming  to 
them  on  the  stormy  sea,  were  overwhelmingly  convinced 
of  his  Godhead.  Now  they  were  doubly  sure  of  it  by 
unquestionable  evidence,  and  in  lowly  reverence  they 
expressed  to  him  their  adoring  faith,  saying,  "  Of  a  truth 
thou  art  the  Son  of  God." 

34 — 36.     And  when  they  were  gone  ever,  they  came  into  the 


232     The  King  ruling  Winds  and  Waves,  [chap.  xiv. 

land  of  Gennesaret.  And  when  the  men  of  that  place  had 
knowledge  of  him,  they  sent  out  into  all  that  country  round 
about,  and  brought  unto  him  all  that  were  diseased ;  and  be- 
soicght  him  that  they  might  only  touch  the  hem  of  his  gar- 
ment :  and  as  many  as  touched  were  made  perfectly  whole. 

The  barque  so  lately  tempest  tossed  is  soon  at  the 
desired  haven  ;  and  now  other  scenes  of  wonder  meet 
our  eyes.  Land  where  he  may,  the  great  Physician  is 
sure  to  find  patients.  Some  of  the  men  of  that  place  had 
knowledge  of  him;  and  these  were  as  sparks  to  set  the  rest 
of  the  people  on  fire  by  wonderful  accounts  of  what  Jesus 
had  done.  Many  became  eager  advertisers  of  his  skill, 
and  either  went  themselves,  or  "sent  out"  others  "into 
all  that  country  round  about."  Very  busy  those  people 
were.  They  sent  out ;  they  brought  unto  him  ;  they  besought 
him  ;  they  touched  his  garment ;  they  were  made  perfectly 
whole.  The  sentences  follow  each  other  without  a  break. 
The  people  asked  little,  they  begged  "  that  they  might 
only  touch  the  hem  of  his  garment ;  "  but  they  received 
much  ;  for  they  "  were  made  perfectly  whole."  In  no  case 
was  there  any  failure  :  in  every  instance  the  work  was 
complete.  Their  humble  request  was  founded  upon  a 
precedent,  was  urged  by  earnest  spirits,  and  was  accom- 
panied with  practical  sympathy,  therefore  it  was  not  re- 
fused. How  glad  that  whole  region  was  made  !  "All 
that  were  diseased"  had  become  happy  witnesses  of  the 
Lord's  healing  power. 

Our  King  is  master  both  on  land  and  water.  Whether 
it  is  on  the  sea  of  Gennesaret,  or  in  "  the  land  of  Gennes- 
aret", his  supreme  power  and  majesty  are  infallibly 
proven.  He  stills  tempests,  and  allays  fevers.  He 
touches  waves  with  his  foot,  and  they  grow  firm  ;  he 
touches  sick  bodies  with  his  hand,  and  they  return  to 
health.  He  imparts  to  his  servant  Peter,  and  to  the  hem 
of  his  own  garment,  marvellous  power. 


CHAP.  XV.]    Our  King  combating  Formalists.  233 

CHAPTER   XV.     1—20. 
[Our  King  combating  Formalists.] 

I,  2.  Then  cavze  to  Jesus  scribes  and  Pharisees,  which 
•were  of  Jerusalem,  sayi?ig.  Why  do  thy  disciples  transgress 
the  tradition  of  the  elders  ?  for  they  wash  not  their  hands  when 
they  eat  bread. 

When  our  Lord  was  busiest  his  enemies  assailed  him. 
These  ecclesiastics  "  of  Jerusalem  "  were  probably  the 
cream  of  the  set,  and  from  their  great  reputation  they 
reckoned  upon  an  easy  victory  over  the  rustic  preacher. 
Perhaps  they  were  a  deputation  from  head-quarters,  sent 
to  confound  the  new  Teacher.  They  had  a  question  to 
raise,  which  to  them  may  have  seemed  important ;  or 
possibly  they  pretended  to  think  it  so  to  answer  their 
own  purposes.  Traditions  of  the  elders  were  great  things 
with  them  :  to  transgress  these  must  be  a  crime  indeed. 
Washing  of  the  hands  is  a  thing  proper  enough  ;  one 
could  wish  it  were  oftener  practised  ;  but  to  exalt  it  into 
a  religious  rite  is  a  folly  and  a  sin.  These  "  scribes  and 
Pharisees "  washed  their  hands,  whether  they  needed 
washing  or  not,  out  of  a  supposed  zeal  to  be  rid  of  any 
particle  that  might  render  them  ceremonially  unclean. 
Our  Lord's  disciples  had  so  far  entered  into  Christian 
liberty  that  they  did  not  observe  the  rabbinical  tradi- 
tion :  "  t/iey  wash  not  their  hands  when  they  eat  bread." 
Why  should  they  wash  if  their  hands  were  clean  ?  Tra- 
dition had  no  power  over  their  consciences.  No  man 
has  any  more  right  to  institute  a  new  duty  than  to 
neglect  an  old  one.  The  issuing  of  commands  is  for 
the  King  alone.  Yet  these  religionists  inquire  why  the 
Lord's  disciples  break  a  law  which  was  no  law.  It  will 
be  well  if  our  opponents  are  unable  to  bring  against  us 
any  worse  charge  than  this. 


234  Our  King  combating  Formalists,    [chap.  xv. 

3.  But  he  answered  and  said  unto  them.  Why  do  ye  also 
transgress  the  commandment  of  God  by  your  tradition  f 

"He  answered"  their  question  by  asking  them  an- 
other. This  was  a  very  usual  way  with  our  Lord,  and 
we  may  often  imitate  him  in  discussions  with  captious 
persons.  Our  Lord  turns  a  blaze  of  light  upon  them  by 
the  question — Why  do  ye  transgress  the  commandment  of 
God  by  your  tradition  i  What  is  a  "'tradition"  when 
compared  with  a  "  commandment "  ?  What  is  a  tradition 
when  it  is  in  conflict  with  a  commandment  ?  What  are 
elders  in  comparison  with  GOD  ?  Our  Lord  knew  best 
how  to  handle  these  messengers  of  the  evil  powers.  His 
question  carried  the  war  into  their  own  territory,  and 
turned  their  boastful  assault  into  utter  rout. 

4 — 6.  Por  God  commanded,  saying.  Honour  thy  father 
and  mother  :  and.  He  that  curseth  f  cither  or  mother,  let  him 
die  the  death.  But  ye  say.  Whosoever  shall  say  to  his  father 
or  his  mother.  It  is  a  gift,  by  whatsoever  thou  mightest  be 
profited  by  me ;  and  honour  not  his  father  or  his  mother,  he 
shall  be  free.  Thus  have  ye  made  the  commandment  of  God 
of  none  effect  by  your  tradition. 

Our  Lord  explains  his  question,  and  lays  home  his 
accusation.  God  had  bound  the  son  and  daughter  to 
honour  the  parent  ;  and  this  unquestionably  included 
rendering  to  father  and  mother  such  help  as  they  might 
need.  From  this  duty  there  could  be  no  escape  without- 
breaking  the  plain  command  of  God.  It  was  always 
right,  by  the  law  of  nature,  to  be  grateful  to  parents  ; 
and  by  the  law  of  Moses  it  was  always  a  deadly  sin  to 
revile  them.  In  Exodus  xxi.  17  we  read:  "He  that 
curseth  his  father,  or  his  mother,  shall  surely  be  put  to 
death."  Father  and  mother  are  to  be  had  in  reverence, 
and  cherished  with  love  ;  and  the  precept  which  ordains 
this  is  called  "  the  first  commandment  with  promise." 
There  could  be  no  mistake  as  to  the  meaning  of  the 
divine  law,  yet  the  base  teachers  of  the  period  had  in- 


CHAP.  XV.]    Our  King  combating  Formalists.  235 

vented  a  method  of  excusing  men  from  the  performance 
of  so  obvious  a  duty. 

These  wretched  tradition-lovers  taught  that  if  a  man 
CTied,  "  Cot  ban  !  A  gift  "  ;  and  thus  nominally  set  apart 
for  God  what  his  parents  sought  of  him,  he  must  not  after- 
wards give  it  to  them.  If  in  anger,  or  even  in  pretence, 
he  placed  what  was  requested  by  father  or  mother  under 
a  ban,  he  became  free  from  the  obligation  to  aid  his 
parents.  It  is  true  he  was  not  required  by  the  Rabbis 
to  carry  out  his  vow,  and  actually  give  the  money  or  the 
goods  to  God  ;  but  as  he  had  compromised  the  sacred 
name,  he  must  on  no  account  hand  over  the  gift  to  his 
parents.  So  that  a  hasty  word  would  loose  any  child 
from  his  duty  to  aid  his  father  or  his  mother ;  and  then 
he  might  pretend  that  he  was  very  sorry  for  having  said 
it,  but  that  his  conscience  would  not  permit  him  to  break 
the  ban.  Vile  hypocrites  !  Advocates  of  the  devil  ! 
Was  ever  device  more  shallow?  Yet  Xhus  thty  "  made 
the  commandment  of  God  of  none  effect." 

7,  8.  Ye  hypocrites,  well  did  Esaias  prophesy  of  you,  say- 
ing. This  people  draweth  nigh  unto  me  with  their  moutli,  and 
honoureth  me  with  their  lips  ;  but  their  tieart  is  far  from  jne. 

Right  well  did  they  deserve  the  name  which  the 
indignant  Saviour  fixed  upon  them:  "Ye  hypocrites." 
They  were  agitated  about  hands  unwashed,  and  yet  laid 
their  foul  hands  upon  God's  most  holy  law.  The  pro- 
phetic words  of  Isaiah  were  indeed  descriptive  of  them  : 
he  had  pictured  them  to  the  life.  Theirs  was  mouth- 
religion,  lip-homage,  and  that  only.  Their  heart  never 
approached  the  Lord  at  all. 

Thus,  our  Lord  gave  his  opponents  Scripture  instead 
of  tradition  :  he  broke  their  wooden  weapons  with  the 
sword  of  the  Spirit.  Holy  Scripture  must  be  our  weapon 
against  the  Church  of  traditions  :  nothing  will  overthrow 
Rome  but  the  Word  of  the  Lord. 

When    quoting   from    the   prophecy    of    Isaiah,    our 


236  Our  King  combating  Formalists,    [chap.  xv. 

blessed  Lord  not  only  used  a  translation,  but  he  gave 
the  sense  freely  ;  thus  rebuking  the  mere  word-chopping 
of  the  Rabbis.  They  could  count  the  letters  of  a  sacred 
book,  and  yet  utterly  miss  its  meaning  :  he  gave  the  soul 
and  spirit  of  the  inspired  utterance.  Jesus  insisted  upon 
heart-worship,  and  said  nothing  as  to  the  matter  of  wash- 
ing or  not  washing  the  hands  before  eating  bread.  That 
was  too  paltry  a  point  for  him  to  dwell  upon. 

9.  But  in  vaiti  they  do  worship  me,  teaching  for  doctrines 
the  commandments  of  men. 

Religion  based  on  human  authority  is  worthless  ;  we 
must  worship  the  true  God  in  the  way  of  his  own  appoint- 
ing, or  we  do  not  worship  him  at  all.  Doctrines  and 
ordinances  are  only  to  be  accepted  when  the  divine 
Word  supports  them,  and  they  are  to  be  accepted  for 
that  reason  only.  The  most  punctilious  form  of  devo- 
tion is  vain  worship,  if  it  is  regulated  by  man's  ordinance 
apart  from  the  Lord's  own  command. 

10.  And  he  called  the  imiltitude,  a7id  said  unto  them,  Hear, 
and  understand. 

He  turns  to  the  common  throng,  among  whom  he 
had  wrought  his  miracles  of  love.  He  called  the  multitude 
and  bade  them  "  hear,  and  understand."  It  looks  as  if  he 
would  say  by  his  actions  that  he  would  rather  teach  the 
ignorant  peasants  than  those  false-hearted  scribes  and 
Pharisees.  He  had  more  hope  of  being  understood  by 
the  ignorant  multitude  than  by  educated  men  who  had 
so  wretchedly  enslaved  their  judgments  by  following 
worthless  traditions.  The  appeal  of  the  gospel  is  from 
the  doctors  to  the  people.  These  last  have  more  com- 
mon-sense and  honesty  than  the  former  ;  yet  even  these 
need  the  exhortation,  "Hear,  and  understand." 

11.  Not  that  which goeth  into  the  mouth  defileth  a  man  , 
but  that  which  cometh  out  of  the  mouth,  this  defileth  a  man. 


CHAP.  XV.]    Our  King  combating  Formalists.  237 

Here  is  something  for  the  crowd  to  think  over,  and 
for  the  Pharisees  to  chew  upon.  It  would  be  a  riddle  to 
many,  and  a  surprise  to  all.  Pre-eminently  it  would  be  a 
staggering  statement  for  formalists.  Religionists  of  the 
day  placed  the  chief  point  of  morals  in  meats  and  drinks, 
but  the  Lord  Jesus  declared  that  it  lay  in  thoughts  and 
acts.  The  Pharisees  had  now  a  string  to  harp  upon, 
since  harp  they  would  :  this  saying  would  afford  a  text 
for  malicious  comment  for  many  a  day.  They  had  sought 
;o  lay  hold  upon  a  sentence  which  they  could  use  as  an 
accusation,  and  in  this  case  he  gave  them  one  which  they 
might  quote  with  that  design  if  they  dared  to  do  so.  It 
was  diametrically  opposed  to  their  teaching,  and  yet  it 
was  not  easy  to  meet  its  keen  edge,  or  withstand  its  singu- 
lar force. 

12.  Then  came  his  disciples,  and  said  unto  him,  Knowest 
thou  that  the  Pharisees  were  offended,  after  they  heard  this 
saying  f 

The  disciples  evidently  thought  more  of  offending  the 
Pharisees  than  their  Master  did.  He  knew  that  they 
would  be  offended,  and  thought  it  no  calamity  that  they 
should  be.  He  placed  his  remarkable  aphorism  in  their 
way,  that  they  might  find  themselves  balked  and  grav- 
elled by  it.  They  had  come  to  him  in  a  fawning  manner, 
desiring  to  catch  him  in  his  speech  :  he  was  disgusted 
with  their  hypocrisy,  and  by  this  staggering  statement  he 
unmasked  them,  and  they  came  out  in  their  true  colours. 
They  could  not  further  conceal  their  hate  :  henceforth 
they  could  not  entrap  the  disciples  by  their  profession's 
of  friendliness. 

13,  But  he  answered  and  said.  Every  plant,  which  my 
heavenly  Father  hath  not  planted,  shall  be  rooted  up. 

If  men  are  themselves  an  offence,  they  deserve  to  be 
offended.  If  these  professed  teachers  of  God's  mind 
cavil  at  God's  Son,  they  deserve  no  quarter  ;  but  it  is 


238  Our  King  combating  Formalists,    [chap.  xv. 

right  and  wise  to  treat  them  to  truth  which  shall  annoy 
them.  A  good  gardener  is  careful  to  uproot  weeds  as 
well  as  to  water  plants.  Our  Lord's  sententious  utterance 
operated  like  a  hoe  to  uproot  these  men  from  their 
religious  profession  ;  and  he  meant  that  it  should  do  so. 
But  what  a  solemn  word  is  this  !  If  our  religion  is  not 
wholly  of  God  it  will  come  to  an  end,  and  that  end  will 
be  destruction.  No  matter  how  fair  the  flower,  if  the 
Father  hath  not  planted  it,  its  doom  is  sealed  :  it  shall 
not  be  pruned,  but  '■''  rooted  up."  Those  whom  the  truth 
uproots  are  uprooted  indeed. 

14.  Let  them  alone:  they  be  blind  leaders  of  the  blind. 
.And  if  the  blind  lead  the  blind,  both  shall  fall  into  the  ditch. 

He  turned  from  them  as  unworthy  of  further  notice, 
saying,  ^^  Let  them  alone."  There  was  no  need  for  the 
disciples  to  combat  the  Pharisees,  they  would  be  up- 
rooted in  the  natural  order  of  things  by  the  inevitable 
consequences  of  their  own  course.  Both  themselves  and 
their  dupes  would  "fall  into  the  ditch "  of  error  and 
absurdity  ;  and  ultimately  come  to  utter  destruction.  In 
every  case  it  is  so  :  when  the  bigoted  teacher  leads  the 
ignorant  disciple,  they  must  both  go  wrong.  The  same 
is  the  case  with  every  form  of  spiritual  blindness  in  those 
who  lead  the  thought  of  a  period,  and  in  those  who  follow 
their  erroneous  guidance.  The  philosophic  unbelief  of 
this  age  is  blind  with  self-conceit,  and  fearful  is  the  ditch 
towards  which  it  is  hastening.  Alas  !  its  teachers  are 
carrying  precious  souls  with  them  into  the  ditch  of 
Atheism  and  anarchy. 

O  Lord,  suffer  us  not  to  be  despairing  as  to  the  pres- 
ent ascendency  of  false  doctrine.  In  patience  may  we 
possess  our  souls  !  We  cannot,  make  either  the  blind 
leaders  or  their  blind  followers  see  the  ditch  before 
them  ;  but  it  is  there  all  the  same,  and  their  fall  is  cer- 
tain.    Thou  alone  canst  open  the  eyes  of  the  blind,  and 


CHAP.  XV.]    Our  King  combating  Formalists.  239 

we  trust  that  this  miracle  of  grace  will  be  wrought  by 
thee. 

15.  Then  answered  Peter  and  said  unto  him.  Declare 
unto  us  this  parable. 

The  saying,  which  Peter  calls  a  parable,  was  spoken 
to  the  multitude,  and  they  were  bidden  to  understand 
it ;  but  assuredly  they  did  not  comprehend  it,  for  even 
the  College  of  Apostles  failed  to  grapple  with  it.  Peter, 
as  spokesman,  did  well  to  go  at  once  to  the  fountain- 
head  and  humbly  say,  ^^  Declare  unto  us  this  parable."  He 
that  uttered  the  dark  saying  could  best  interpret  it. 

16.  And  Jesus  said.  Are  ye  also  yet  without  understand- 
ing? 

Of  course  the  Pharisees  would  hate  the  light,  and  so 
refuse  to  see  the  spiritual  truth  which  our  Lord  had  set 
before  them  in  so  forcible  a  fashion.  Nor  was  it  won- 
derful that  the  crowd  should  be  too  ignorant  to  see  the 
divine  meaning  of  the  compact  sentence.  But  should 
not  the  chosen  twelve  have  had  clearer  insight  ?  After 
all  their  Lord's  teaching,  were  they  '''yet  without  under- 
standing" "*.  Should  they  not  have  reached  the  inner 
sense  of  their  Lord's  utterance  ?  Alas,  how  often  have 
we  been  in  a  like  state  !  How  pertinently  might  the 
question  be  put  to  us,  "  Are  ye  also  yet  without  under- 
standing 2  " 

17.  Do  not  ye  yet  understand,  that  whatsoever  enter eth 
in  at  the  mouth  goeth  into  the  belly,  and  is  cast  out  into  the 
draught? 

After  years  of  the  Master's  teaching,  are  we  still  un- 
able to  grasp  an  elementary  truth  ?  Can  we  not  discern 
between  physical  and  spiritual  defilement  ?  Food  does 
not  touch  the  soul  :  it  passes  through  the  body,  but  it 
does  not  enter  the  affections,  or  the  understanding,  and 
therefore  does  not  defile  a  man.     That  which  is  eaten  is 


240  Our  King  combating  Formalists,    [chap.  xv. 

material  substance,  and  does  not  come  into  contact  with 
the  moral  sense.  This  is  clear  enough  to  any  unpreju- 
diced mind.  Meat  passes  through  every  passage  of  the 
bodily  frame,  from  its  entrance  at  the  mouth,  its  passage 
through  the  bowels,  to  its  ultimate  expulsion  ;  but  it 
bears  no  relation  to  the  mental  and  spiritual  part  of  our 
being ;  and  it  is  there  only  that  real  defilement  can  be 
caused. 

1 8.  But  those  things  which  proceed  out  of  the  mouth  come 
forth  from,  the  heart ;  and  they  defile  the  man. 

The  outcomings  of  the  mind  have  sprung  from  the 
soul  of  the  man,  and  have  a  moral  character  about 
them  :  "  things  which  proceed  out  of  the  mouth  come  forth 
from  the  heart."  AVords,  and  the  thoughts  which  wear 
words  as  their  garments,  and  the  acts  which  are  the  em- 
bodiment of  words  ;  these  are  of  the  man  himself,  and 
these  defile  him.  If  the  mind  or  heart  had  nothing  to  do 
with  an  act,  it  would  no  more  pollute  a  man  than  the 
food  which  he  swallows  and  ejects.  Because  acts  and 
words  come  not  from  the  mouth  only,  but  from  the  soul, 
they  are  of  far  more  importance  than  meats  and  drinks. 
Of  course,  defilement  comes  to  a  man  when  he  is  guilty 
of  gluttony  and  drunkenness  ;  yet  this  is  not  because  of 
the  mere  meat  or  drink,  but  because  the  taking  of  them 
to  excess  is  the  exercise  of  unbridled  appetite,  and  this 
also  grows  by  that  which  gratifies  it. 

19.  For  out  of  the  heart  proceed  evil  thoughts,  murders, 
adulteries,  fornications,  thefts,  false  witness,  blasphemies. 

What  a  list  !  What  must  that  heart  be  out  of  which 
so  many  evils  pour  forth  !  These  are  the  bees  :  what 
must  the  hive  be!  '^ Evil  thoughts",  or  reasonings, 
such  as  these  Pharisees  had  been  guilty  of.  "Modern 
thought"  is  a  specimen  of  these  evils;  it  comes  from 
the  heart  rather  than  from  the  head.  "Murders"  begin 
not  with   the   dagger,  but  with  the  malice  of  the   soul. 


CHAP.  XV.]    Our  King  combating  Formalists.  241 

"Adulteries  and  fornications"  are  first  gloated  over  in  the 
heart  before  they  are  enacted  by  the  body.  The  heart 
is  the  cage  from  whence  these  unclean  birds  fly  forth. 
"  Thefts "  also  are  born  in  the  heart  :  a  man  would  not 
wrongfully  take  with  the  hand  if  he  had  not  wrongfully 
desired  with  the  heart.  "  False  witness  ",  or  lying  and 
slander  :  this,  too,  first  ferments  in  the  heart,  and  then 
its  venom  is  spit  out  in  the  conversation.  He  that  utters 
''''blasphemies"  against  his  Maker  shows  a  very  black 
heart  :  how  could  he  fall  into  such  a  needless,  useless 
vice,  unless  his  inmost  soul  had  been  steeped  in  rebellion 
against  the  Lord  ?  These  dreadful  evils  all  flow  from 
one  fountain,  from  the  very  nature  and  life  of  fallen 
man. 

20.  These  are  the  things  which  defile  a  tnan :  but  to  eat 
■with  unwashen  hands  defileth  not  a  man. 

They  not  only  come  from  a  defiled  nature,  but  they 
still  further  defile  the  man.  Thus  had  the  Saviour 
proved  his  aphorism.  The  things  from  within  evidently 
are  of  a  most  defiling  character,  and  make  a  man  unfit 
for  communion  with  God,  and  for  the  performance  of 
holy  duties  ;  but  the  neglect  of  having  water  poured  on 
the  hands  cannot  be  in  the  least  comparable  thereto. 
Yet  those  who  had  no  repentance  of  polluting  sins  were 
struck  with  horror  at  a  man's  eating  a  piece  of  bread 
with  unwashen  hands. 

Blessed  Master,  wash  me  within,  and  save  me  from 
the  defilements  of  corrupt  nature  !  Suffer  me  not  to 
make  outward  forms  my  trust,  but  in  the  hidden  parts 
purify  thou  me  ! 


242  Our  King  and  the  Woman  of  Canaan,  [chap.  xv. 

CHAPTER    XV.     :il— 38. 
[Our  King  and  the  Woman  of  Canaan.] 

21.  Then  Jesus  went  thence,  and  departed  into  the  coasts 
of  Tyre  and  Sidon. 

He  left  the  loathsome  company  of  the  Pharisees,  and 
went  thence,  going  as  far  away  as  he  could  without  quit- 
ting his  own  country.  The  great  Bishop  went  to  the 
very  borders  of  his  diocese.  An  inward  attraction  drew 
him  where  he  knew  that  a  believing  heart  was  yearning 
for  him.  He  was  sent  to  the  house  of  Israel  as  a 
preacher  ;  but  he  interpreted  his  commission  in  its 
largest  sense,  and  went  "  into  the  coasts  of  Tyre  and 
Sidon."  When  those  at  the  centre  prove  incorrigible, 
the  Lord  goes  to  those  who  can  be  only  reached  from 
the  circumference.  Let  us  always  plough  to  the  very 
end  of  the  field,  and  serve  our  day  and  generation  to  the 
extreme  limits  of  our  sphere. 

2  2.  And,  behold,  a  -woman  of  Canaan  came  out  of  the 
same  coasts,  and  cried  unto  him.,  saying.  Have  mercy  on  me, 
O  Lord,  thou  son  of  David ;  my  daughter  is  grievously  vexed 
with  a  devil. 

^^ Behold" :  here  is  something  worth  beholding;  good 
for  eyes  and  hearts.  Just  as  Jesus  went  to  the  coasts  of 
Tyre  and  Sidon,  a  womatt  came  out  of  the  same  coasts  to 
meet  him.  Sooner  or  later,  a  meeting  will  come  about 
between  Christ  and  seeking  souls.  This  "woman  of 
Canaan  "  had  no  claim  on  account  of  her  nationality  : 
she  was  a  Gentile  of  the  worst  sort,  of  a  race  long  before 
condemned  to  die.  She  came  from  the  narrow  strip  of 
land  whereon  the  Tyrians  dwelt ;  and  like  Hiram,  of 
Tyre,   she    knew    the    name    of   David  ;    but    she    went 


CHAP.  XV.]  Our  King  and  the  Woman  of  Canaan.   243 

further,  for  she  had  faith  in  David's  Son.  Love  to  her 
daughter  led  her  to  travel,  to  cry,  to  beseech,  to  implore 
mercy.  What  will  not  a  mother's  love  achieve  ?  Her 
need  had  abolished  the  barrier  between  Gentile  and 
Jew  ;  she  appealed  to  Jesus  as  though  she  were  of  the 
same  country  as  his  disciples.  She  asked  the  healing  of 
her  child  as  a  mercy  to  herself:  "Have  mercy  on  me." 
She  asked  it  of  Jesus  as  Lord.  She  asked  it  of  One 
greater  than  Solomon,  the  son  of  David,  the  wisest  and 
most  potent  of  wonder-workers.  She  put  the  case  briefly 
and  pathetically,  and  pleaded  for  her  daughter  with  all  a 
mother's  loving  anxiety. 

Her  need  taught  her  how  to  pray.  Until  we,  also, 
know  what  we  require,  and  are  full  of  hopeful  longings, 
we  shall  never  plead  prevailingly.  Do  we  pray  for  our 
children  as  this  woman  pleaded  for  her  daughter  ?  Have 
we  not  good  reason  to  take  her  for  our  example  ? 

23.  But  he  atiswered  her  not  a  word.  And  his  disciples 
came  and  besought  him,  saying,  Send  her  away ;  for  she 
crieth  after  us. 

Silence  was  a  hard  answer  ;  for  it  is  translatable  by 
fear  into  something  worse  than  the  harshest  speech. 
"Not  a  word",  not  a  word  from  him  whose  every  word 
is  power  !  This  was  a  heavy  discouragement.  Yet  she 
was  not  silenced  by  the  Lord's  silence.  She  increased 
her  entreaties.  The  disciples  were  mistaken  when  they 
said,  "  She  crieth  after  us."  No,  no,  she  cried  after  him. 
Should  this  have  afflicted  them  ?  Oh,  that  all  men  would 
cry  after  him  !  Such  a  blessed  annoyance  should  be 
longed  after  by  compassionate  hearts  among  the  Lord's 
servants.  The  disciples  were,  however,  driven  to  appeal 
to  their  Master,  and  though  that  was  something,  it  was 
not  much.  Possibly  they  meant  their  complaint  to  help 
the  woman  by  obtaining  an  answer  for  her  one  way  or 
another  ;  but  their  words  have  a  cold  look — "  Send  her 
away."     May  we  never  be  so  selfish  as  to  feel  troubled 


244  Our  King  and  the  Woman  of  Canaan,  [chap.  xv. 

by  enquirers  !     May  we  never  send  them  away  ourselves 
by  cold  looks  and  harsh  words  ! 

Still  the  disciples  were  not  able  to  neglect  her  ;  they 
were  forced  to  plead  with  Jesus  about  her  ;  they  came 
and  besought  him.  If  Christian  people  are  apparently 
unsympathetic  let  us  warm  them  into  feeling  by  our  per- 
sistent fervency. 

24.  But  he  answered  and  said,  I  am  not  sent  but  unto  the 
lost  sheep  of  the  house  of  Israel. 

When  Jesus  did  speak,  it  was  not  to  her,  but  to  his 
disciples.  She  heard  the  word,  and  felt  it  to  be  a  side 
blow  which  struck  heavily  at  her  hopes.  She  was  not 
of  ^^  the  house  of  Israel"  ;  she  owned  that  she  could  not 
number  herself  among  the  sheep  ;  he  was  not  sent  to  her  ; 
how  could  he  go  beyond  his  mission  ?  It  would  have 
been  small  wonder  if  she  had  retired  in  despair.  On 
the  contrary,  she  redoubled  her  pleading. 

25.  Then  came  she  and  worshipped  him,  saying.  Lord, 
help  me. 

Instead  of  retiring  she  came  nearer,  and  she  "  wor- 
shipped him."  It  was  well  done.  She  could  not  solve 
the  problems  of  the  destiny  of  her  race,  and  of  the 
Lord's  commission  ;  but  she  could  pray.  She  knew 
little  about  the  limitations  of  Messiahship,  but  she  knew 
that  the  Lord  had  boundless  power.  If,  as  a  shepherd, 
he  may  not  gather  her,  yet,  as  Lord,  he  may  help  her. 
The  divine  nature  of  Christ  is  a  well-spring  of  comfort 
to  troubled  hearts. 

Her  petition  was  brief,  yet  comprehensive  ;  it  came 
hot  from  her  heart,  and  went  straight  to  the  point.  Her 
daughter's  case  was  her  own,  and  so  she  cried,  "  Lord, 
help  me."     Lord,  help  us  to  pray  as  she  did. 

26.  But  he  answered  and  said.  It  is  not  meet  to  take  the 
children's  bread,  and  to  cast  it  to  dogs. 


CHAP.  XV.]  Our  King  and  the  Woman  of  Canaan.   245 

At  length  he  turns,  and  gives  a  reply  to  her  pleading  ; 
but  it  is  not  a  cheering  one.  How  hard  its  language  \ 
Hovi'  unlike  our  Lord's  usual  self !  And  yet  how  true  ! 
How  unanswerable  !  Truly  "  t't  is  not  meet  to  take  the 
children's  bread,  and  to  cast  it  to  dogs."  Of  course  privi- 
leges must  not  be  given  to  those  who  have  no  right  to 
them,  nor  must  reserved  boons  be  wasted  upon  the  un- 
worthy. The  blessing  sought  is  as  bread  for  children, 
and  the  Canaanites  were  no  more  members  of  the  chosen 
family  than  so  many  dogs.  Their  heathen  character 
made  them  like  dogs  as  to  uncleanness.  For  generations 
they  had  known  no  more  of  the  true  God  than  the  dogs 
which  roam  the  streets.  Often  they  and  other  Philis- 
tine tribes  had  snapped  as  dogs  at  the  heels  of  the  Lord's 
people.  The  woman  had  probably  heard  such  phrases 
as  this  from  proud  Jewish  bigots,  but  she  had  not  ex- 
pected it  from  the  Lord. 

27.  And  she  said.  Truth,  Lord :  yet  the  dogs  eat  of  the 
crumbs  which  fall  from  their  masters'  table. 

It  was  humbly  spoken  :  "  Truth,  Lord."  It  was 
bravely  spoken  ;  for  she  found  food  for  faith  in  the  hard 
crusts  of  our  Lord's  language.  Our  Lord  had  used  a 
word  which  should  be  rendered  '^little  dogs',  and  she 
caught  at  it.  Little  dogs  become  the  playmates  of  the 
children  ;  they  lie  under  the  table,  and  pick  up  the  ira.g- 
raents  which  fall  to  the  ground  from  the  table  of  their 
little  masters.  The  householder  so  far  takes  the  little 
dog  under  his  care  as  to  allow  him  to  be  under  the  table. 
If,  Gentile  dog  as  she  is,  she  may  not  be  shepherded  as 
one  of  the  flock,  she  will  be  content  to  be  tolerated  as 
one  of  the  household  in  the  character  of  a  little  dog ; 
for  then  she  will  be  allowed  the  crumbs  which  fall  from 
the  children's  bread,  from  the  dog's  little  masters'  table. 
Great  as  was  the  blessing  which  she  sought,  it  was  but  a 
crumb  to  the  Lord's  bounty,  and  to  Israel's  portion,  and 


246  Our  King  and  the  Woman  of  Canaan,  [chap.  xv. 

therefore  she  begged  to  have  it,  dog  as  she  owned  her- 
self to  be. 

Let  us  accept  the  worst  character  that  the  Scripture 
gives  us,  and  still  find  in  it  an  argument  for  hope. 

28.  Then  Jesus  answered  and  said  unto  her,  O  woman, 
great  is  thy  faith :  be  it  unto  thee  even  as  thou  wilt.  And  her 
daughter  was  made  whole  from  that  very  hour. 

Our  Saviour  loves  great  faith,  and  grants  to  it  what- 
ever it  desires.  Her  faith  was  great  comparatively  :  for 
a  heathen  woman,  and  for  one  who  knew  so  little  of  the 
Saviour,  she  was  surpassingly  strong  in  faith.  But  her 
faith  was  not  only  great  comparatively,  it  was  great 
positively  :  to  believe  in  a  silent  Christ,  in  one  who 
treats  her  with  a  rebuff,  in  one  who  calls  her  a  dog,  is 
exceedingly  great  faith,  measure  it  how  you  will.  Few 
of  us  have  a  tithe  as  much  faith  in  our  Lord  as  this 
woman  had.  To  believe  that  he  can  cure  her  daughter 
at  once,  and  to  cling  to  him  for  that  boon,  is  faith  which 
sets  even  the  Lord  a  wondering,  and  he  cries,  "  O  woman, 
great  is  thy  faith  !  "  How  splendid  the  reward  :  "  Be 
it  unto  thee  even  as  thou  wilt"  \  According  to  her  will 
her  daughter's  cure  was  immediate,  perfect,  and  endur- 
ing. Oh,  for  like  precious  faith,  especially  for  such 
faith  in  reference  to  our  sons  and  daughters  !  Why 
should  we  not  have  it  ?  Jesus  is  the  same,  and  we  have 
even  more  reasons  for  trusting  in  him  than  the  Canaan- 
ites  could  have  had.  Lord,  we  believe  ;  help  thou  our 
unbelief,  and  make  our  children  whole. 


CHAP.  xv.J    The  King  gives  another  Banquet.        247 

CHAPTER  XV.     29-39. 
[The  King  gives  another  Banquet.] 

29.  And  Jesus  departed  from  thence,  and  came  nigh  unto 
the  sea  of  Galilee ;  and  went  up  into  a  mountain,  and  sat 
down  there. 

He  was  always  on  the  move  :  he  "  went  about  doing 
good."  He  had  gone  to  the  border  of  the  land  :  he  was 
soon  back  again  to  head-quarters.  He  wastes  not  a 
moment.  He  does  not  stay  to  be  congratulated  upon 
his  success,  but  hastens  to  other  work  ;  and  so  we  often 
read,  "  And  Jesus  departed  from  thence." 

How  he  loved  the  mountains  and  the  sea  !  By  the 
lake  of  Galilee  he  again  chooses  out  a  rising  knoll,  selects 
a  standing  place  with  ground  around  it  for  an  assembly, 
and  opens  another  session  of  his  ministry  of  mercy.  He 
sat  down  there,  for  he  had  set  his  heart  upon  blessing  the 
people  on  that  convenient  spot.  In  imagination  we  see 
him  taking  his  seat,  and  then  speaking  ex  cathedrd,  from 
the  rising  ground,  "  nigh  unto  the  sea  of  Galilee."  The 
mountain's  side  was  free  to  all,  and  none  could  complain 
of  trespass,  and  it  was  far  enough  from  busy  towns  to 
escape  the  noise  of  necessary  labour.  See  how  the 
people  crowd  !  Our  Lord's  presence  will  not  long  be 
unnoticed,  though  no  sound  of  church-going  bell  gave 
notice  of  a  service.  As  a  preacher  he  never  lacked  a 
congregation.  Where  he  sat  down  the  people  came  :  if 
he  "  went  up  into  a  mountain  "  they  climbed  after  him. 
If  we  preach  Jesus  in  the  most  out-of-the-way  village,  in 
a  region  almost  inaccessible,  we  shall  not  be  left  without 
hearers. 

30,  31.  And  great  multitudes  came  unto  him,  having  with 
them  those  that  were  lame,  blind,  dumb,  maimed,  and  many 


248        The  King  gives  another  Banquet,    [chap,  xv, 

others,  and  cast  them  down  at  Jesus'  feet ;  and  he  healed  thejn  : 
insomuch  that  the  multitude  wondered,  when  they  saw  the 
dumb  to  speak,  the  t7iaim,ed  to  be  whole,  the  lame  to  walk,  and 
the  blind  to  see  :  and  they  glorified  the  God  of  Israel. 

Still  the  same  story.  The  magnet  always  lattracts. 
The  crowd  is  increased  in  volume.  "  Great  multitudes 
came  unto  him."  They  seem  to  spring  up  from  the  earth, 
and  swarm  from  the  sea  :  they  are  so  soon  about  our 
Lord  that  there  is  no  interval  wherein  he  might  rest. 
The  sickness  which  they  bring  before  him  is  still  more 
varied  than  in  former  times.  What  a  list  of  patients  ! 
What  a  gathering  of  miseries  to  one  spot  !  The  expec- 
tation of  the  people  remains  at  flood-tide  ;  they  have 
the  sick  with  them,  and  they  "  cast  them  down  at  Jesus' 
feet":  leaving  them  with  him  in  full  confidence.  The 
healing  power  continues  to  flow  in  full  force  :  that  one 
sentence  is  a  grand  summary  of  his  marvellous  cures  : 
"He  healed  them.''  This  time  the  result  is  a  greater 
degree  of  wonder  among  the  crowd,  attended  by  a  gra- 
cious savour  of  praise  to  Israel's  God  :  "  They  glorified 
the  God  of  Israel."  It  was  evident  to  them  that  Jehovah 
had  remembered  and  visited  his  people,  and  was  healing 
their  sicknesses,  and  so  for  the  moment  they  gave  him 
glory.  What  must  it  have  been  to  be  an  eye-witness  of 
such  a  scene  of  healing  and  of  worship  !  What  an  edu- 
cation for  the  apostles  !  What  a  stay  for  their  faith  in 
trying  days  after  their  Master  was  taken  from  them  ! 

Lord,  when  we  experience  a  revival  of  true  religion, 
we  behold  the  greatness  of  thy  healing  power  in  the 
spiritual  world,  and  we,  therefore,  glorify  the  God  of 
Israel — the  God  of  the  covenant,  the  God  of  wrestling 
prayer,  the  God  of  all  grace. 

32.  Then,  Jesus  called  his  disciples  unto  him,  and  said, 
I  have  compassion  on  the  multitude,  because  they  continue 
with  me  now  three  days,  and  have  no/hitig  to  eat :  and  I  will 
7iot  send  them  away  fasting,  lest  they  faiiii  in  the  way. 


CHAP.  XV.]    The  King  gives  another  Banquet.        249 

History  repeats  itself.  \\'e  shall  be  wise  to  note  the 
variations.  What  Jesus  has  done  once  he  can  and  will 
do  again  and  again,  should  need  arise.  In  fact,  one 
mercy  is  the  promise  of  another.  Our  Lord  is  here  the 
first  to  speak  upon  the  way  of  dealing  with  the  vast 
famishing  crowd  :  the  disciples  do  not  come  to  him 
about  the  business,  but  he  begins  the  conversation.  In 
every  case  his  heart  is  first,  and  in  this  case  his  speech 
is  so. .  "  Then  Jesus  called  his  disciples  unto  him."  They 
are  to  be  co-workers,  and  so  he  consults  them,  making 
them  members  of  his  privy-council.  He  has  all  tender- 
ness, and  can  truly  say,  "/  have  compassion  on  the  multi- 
tude." Whether  he  moves  in  a  matter  of  distress  or  not, 
his  heart  is  always  compassionate,  and  he  thinks  of  the 
people's  present  fasting,  and  possible  fainting.  His  com- 
passion is  the  spring  which  sets  his  power  in  motion. 
The  crowds  had  continued  following  him,  and  he  could 
not  but  pity  the  need  which  arose  out  of  their  persever- 
ance in  listening  to  his  teaching.  These  people  had 
endured  a  three  days'  fast,  or  at  least  scantiness  of  food, 
to  hear  him  preach.  What  preaching  it  must  have  been  ! 
But  the  great  Teacher  cares  for  their  bodies  as  well  as 
for  their  souls,  and  will  not  feel  content  to  feed  their 
minds  only.  From  the  usual  point  of  view  their  lack  of 
provision  was  their  own  concern  :  they  had  gathered  of 
their  own  accord,  and  they  could  not  reasonably  look 
to  him  to  give  them  both  board  and  instruction  for 
nothing ;  but  his  great  heart  could  not  consent  to 
let  them  faint :  he  would  not  even  innocently  be  the 
cause  of  injury  to  one  of  them.  He  solemnly  declares, 
"I  will  not  send  them  away  fasting."  He  would  not  have 
his  servants  indifferent  to  the  sufferings  of  the  poor, 
even  as  to  the  bread  which  perisheth.  We  may  be  doubly 
sure  that  he  will  not  long  allow  any  earnest  hearer  to 
faint  through  spiritual  hunger.  He  may  make  us  wait 
to  awaken  our  appetite  ;  but  he  will  not  in  the  end  dis- 
miss us  unfed.     He  ^  loves  not  to  let  the  hungry  famish  ; 


250        The  King  gives  another  Banquet,    [chap.  xv. 

he  fears  "lest  they  faint  in  the  way."  If  any  of  us  are 
coming  near  to  that  state,  he  perceives  it,  and  will 
interpose.  Let  us  cultivate  an  appetite  for  heavenly 
food,  and  Jesus  will  supply  its  cravings. 

33.  And  his  disciples  say  unto  him,  Whence  should  we 
have  so  much  bread  in  the  wilderness,  as  to  fill  so  great  u 
multitude  ? 

On  this  second  occasion  we  might  have  hoped  for 
better  things  from  the  disciples  ;  but  they  are  in  the  old 
rut ;  as  doubtful  as  ever,  and  as  much  guilty  of  forget- 
ting their  Lord's  power.  He  said,  "  I  will  not  send  them 
away  fasting  ",  and  they  answer  his  gracious  declaration 
with  a  hard  and  chilling  question.  Note  how  they  forget 
what  HE  would  do,  and  dote  upon  what  they  cannot  do. 
"Whence  should  we  have  so  much  bread?"  Who  said 
anything  about  "  We  "  ?  The  only  good  point  in  their 
speech  is  their  associating  themselves  with  their  Lord 
at  all ;  but  even  there  they  take  too  prominent  a  place. 
They  think  of  their  own  poverty,  of  the  wilderness,  of 
the  "so  much  bread"  and  of  the  "so  great  a  multitude  "; 
and  they  forget  their  "  so  great"  Lord.  Are  we  not  too 
much  like  them  ?  Are  we  sure  that  we  are  even  as  wise 
as  they  were  ?     We  fear  not. 

34.  And  Jesus  saith  unto  them.  How  many  loaves  have 
yef    And  they  said.  Seven,  and  a  few  little  fishes. 

The  Lord  accepts  their  association,  and  says,  "How 
many  loaves  have  ye?"  Small  as  their 'store  was,  and 
utterly  insignificant  for  the  work  proposed,  he  allows 
them  to  contribute  it  towards  his  grand  design.  They 
make  a  rapid  inventory,  and  they  speak  of  it  in  mournful 
tones:  "Seven  loaves,  and  a  few  little  fishes."  Much  like 
our  own  poor  stock-in-trade  for  holy  service.  The 
loaves  were  by  no  means  such  masses  of  food  as  we 
intend  by  the  English  word  ;  they  were  merely  thin 
cakes.     The  fishes  vftre  few  and  little  s  more  bones  than 


CHAP.  XV.]    The  King  GIVES  ANOTHER  Banquet.         251 

anything  else.  So  are  our  abilities  slender,  and  marred 
with  many  disabilities  ;  yet  we  must  put  all  that  we  have 
into  the  common  stock,  and  it  will  be  enough  in  the 
hands  of  him  who  worketh  all  things. 

35.  And  Jie  commanded  the  multitude  to  sit  down  on  the 
ground. 

The  people  are  prepared  for  the  festival  by  willing- 
ness to  obey.  What  they  had  seen  of  our  Lord's  miracu- 
lous power  awakened  expectation,  and  created  readiness 
to  follow  his  lead.  There  is  generally  a  preparedness  of 
mind  when  Jesus  is  about  to  work  his  wonders  of  grace. 
Lord,  cause  our  people  to  be  ready  "  to  sit  down  on  the 
ground  "  at  thy  feast  of  grace  ! 

36.  And  he  took  the  seven  loaves  and  the  fishes,  and  gave 
thanks,  and  brake  them,  and  gave  to  his  disci-pies,  and  the  dis- 
ciples to  the  multitude. 

He  did  as  aforetime.  His  way  is  perfect,  and  so 
there  was  no  need  for  altering  it.  "  He  took  the  seven 
loaves  and  the  fishes."  They  only  made  one  handful  for 
him.  This  shows  us  that  our  slender  abilities  must  be 
placed  at  his  disposal,  and  in  his  wonder-working  hands. 
He  does  not  disdain  to  carry  the  bread  and  the  fish, 
though  he  bears  up  both  heaven  and  earth.  His  giving 
thanks  at  an  outdoor  meal  should  teach  us  not  to  eat 
without  thanksgiving.  The  breaking  teaches  that  there 
must  be  expenditure  of  talent,  and  that  there  should  be 
a  crumbing  down  of  truth  to  suit  human  mouths.  His 
giving  the  provision  into  many  hands  shows  that  nothing 
is  to  be  retained  in  store,  but  all  must  be  distributed 
among  the  many.  Our  Lord  Jesus  again  honoured  his 
disciples  by  making  them  the  servitors  by  whom  he 
reached  the  multitude.  Lord,  use  us  :  for  if  we  have 
neither  loaf  nor  fish,  we  have  willing  hands. 

37.  And  they  did  all  eat,  and  were  filled :  and  they  took 
up  of  the  broken  meat  that  was  left  seven  baskets  full. 


252        The  King  gives  another  Banquet,    [chap.  xv. 

The  feast  was  carried  out  in  a  manner  so  orderly, 
and  with  provision  so  bountiful,  that  all  ate  to  satisfac- 
tion :  even  little  children  had  their  bread  and  fish. 
The  xzra2Cin6.^x,  the  broken  food,  yia.%  too  good  to  waste, 
and  so  it  was  taken  up  in  baskets  for  future  use.  The 
God  of  abundance  is  yet  the  God  of  frugality.  We  want 
not,  but  also  we  waste  not.  Baskets  are  always  to  be 
had  :  the  difficulty  is  to  fill  them.  Here  the  baskets 
corresponded  to  the  number  of  the  loaves  ;  in  the  former 
banquet  they  corresponded  to  the  number  of  the  apos- 
tles. The  blessing  which  rewards  service  may  bear  a 
relation  to  the  workers  or  to  the  original  supply  which 
they  contributed,  according  to  the  manner  of  compari- 
son. In  both  cases  of  feeding  the  multitude,  that  which 
was  in  store  after  use  was  greater  than  that  which  was  at 
first  possessed.  The  more  we  give  the  more  we  have. 
May  not  some  of  us  be  poor  because  we  have  given  so 
little  away  ?  Might  not  the  most  gifted  have  had  more 
gifts  by  this  time  if  they  had  unselfishly  laid  out  what 
they  have  for  the  good  of  others  ? 

38.  And  they  that  did  eat  were  four  thousand  men,  beside 
women  and  children. 

Here  is  no  desire  to  swell  out  the  number,  to  make 
the  wonder  greater.  In  some  religious  statistics  the  tale 
would  be  soon  told  if  the  women  and  childre7i  were  left 
out,  for  they  are  the  bulk  of  the  attendants.  In  the 
Bible  we  find  the  people  counted  by  the  number  of  the 
males,  and  Matthew  when  he  took  taxes  was  accus- 
tomed so  to  levy  them  :  that  plan  is  followed  here.  There 
is  no  reason  why  the  women  and  children  should  be 
omitted  in  our  enumerations  nowadays,  since  the  whole 
method  of  census  taking  has  been  altered,  and  both 
sexes  are  now  included.  As  the  men  were  the  greatest 
eaters,  and  the  most  conspicuous  persons,  they  are 
counted  ;  and  though   the  rest   of  the   guests  were  not 


CHAP.  XVI.]  The  King  and  his  Chosen  Sign.  2153 

numbered  they  were  all  nourished,  which  is  the  main 
matter. 

39.  And  he  sent  away  the  mtdtitiide,  and  took  ship,  and 
came  mto  the  coasts  of  Magdala. 

Our  Lord  was  ever  earnest  to  send  the  crowds  home  : 
he  desired  not  to  detain  them  from  their  daily  labour. 
He  does  not  want  them  to  attend  him  as  a  guard  of 
honour,  or  as  enthusiastic  processionists  :  he  speeds 
away  from  their  praises.  He  took  ship.  Like  a  shuttle 
through  the  loom,  he  crosses  and  recrosses  the  lake.  He 
comes  "  into  the  coasts  of  Magdala."  Was  he  seeking 
out  Mary  of  Magdala  ?  He  had  some  errand  of  mercy 
there.  It  was  soon  accomplished,  for  he  was  off  to  sea 
again.  Our  Lord  was  largely  a  seafaring  man.  Let 
sailors  run  up  Christ's  colours,  and  sail  under  his  com- 
mand. O  Lord  Jesus,  I  would  traverse  the  sea  of  life 
with  thee  as  my  pilot,  owner,  and  captain  ! 


CHAPTER    XVL     1—4. 
[The  King  and  his  Chosen  Sign.] 

The  Pharisees  also  with  the  Sadducees  came,  and  tempting 
desired  hittt  that  he  would  shew  them  a  sign  from  heaven. 

The  King  is  again  met  by  his  foes.  Two  sects,  which 
were  violently  opposefl  to  each  other,  unite  their  forces 
against  him.  It  is  the  way  of  the  wicked  to  become 
friends  when  seeking  the  overthrow  of  the  kingdom  of 
heaven. 

On  this  occasion  they  come  not  with  a  question,  but 
with  the  old  demand  for  a  sign.  This  time  it  must  be 
"a  sign  from  heaven ",  possibly  a  marvel  in  the  sky. 
What  right  had  they  to  set  him  a  test  of  such  a  sort  ar. 


254  The  King  and  his  Chosen  Sign.  [chap,  xvi 

their  fancy  might  suggest  ?  What  need  for  more  signs 
when  his  miracles  were  so  many  ?  Were  not  all  his 
miracles  signs  from  heaven  ?  Did  not  this  demand  cast 
a  slur  on  all  that  he  had  already  done  ?  Was  it  not  a 
practical  ignoring  of  all  his  previous  works  of  power  ? 
Too  often  we  also  have  fallen  into  the  weakness  of  asking 
a  new  token  of  divine  love,  thus  undervaluing  former 
favours.  If  the  evidence  we  have  already  received  of 
our  Lord's  grace  and  power  is  not  enough,  when  will  our 
doubts  be  ended  ? 

In  this  demand  for  a  sign,  our  Lord's  foes  were 
tempting  him.  Did  the  temptation  lie  in  urging  him  to 
seek  his  own  glory  by  some  ostentatious  display  of 
power,  for  which  there  would  be  no  real  need  ?  What- 
ever it  was,  our  Lord  passed  scathless  through  this  or- 
deal, for  there  was  no  pride  in  him.  Pharisees  and 
Sadducees  will  tempt  us  also.  From  their  wiles  and 
smiles  may  the  Lord  deliver  us  !  From  the  desire  to 
stand  well  with  men  may  we  be  happily  freed  by  our 
love  to  Jesus  ! 

3,  3.  He  answered  and  said  unto  them,  When  it  is  even- 
ing, ye  say.  It  will  be  fair  weather :  for  the  sky  is  red.  And 
in  the  morning.  It  will  be  foul  weather  to-day :  for  the  sky  is 
red  and  lowering.  O  ye  hypocrites,  ye  can  discern  the  face  of 
the  sky  ;  but  can  ye  not  discern  the  signs  of  the  times? 

They  could  prognosticate  the  weather  by  certain 
signs,  and  our  Lord  Jesus  mentions  the  weather-tokens 
of  Palestine;  yet  they  could  not  read  the  plainer  and 
more  plentiful  warnings  of  the  near  future.  Weather- 
signs  are  doubtful ;  but  there  were  moral  and  spiritual 
tokens  around  them  which  could  hardly  be  misunder- 
stood if  they  would  only  consider  them.  Each  country 
has  its  own  sky  warnings,  and  those  of  Palestine  differ 
from  those  of  England;  but  the  signs  of  the  times  are 
the  same  in  all  lands.  .  Our  Lord  singled  out  an  instance 
of  their  supposed  weather-wisdom:  the  same  sign  which, 


CHAP.  XVI.]  The  King  and  his  Chosen  Sign.  255 

in  the  evening,  was  a  token  oi  fair  weather,  was,  in  the 
morning,  a  mark  of  foul  weather.  They  were  able  to 
draw  nice  distinctions  on  the  variable  condition  of  "  the 
face  of  the  sky  ":  why  could  they  not  "  discern  the  signs 
of  the  times  ?  "  They  could  have  seen,  if  they  had  chosen 
to  do  so,  that  all  the  prophecies  were  one  in  declaring 
that  the  date  of  Messiah's  appearing  had  arrived;  and 
they  could  also  have  observed  that  every  event  was  ful- 
filling those  prophecies;  but  they  were  false  at  heart,  and 
would  not  see,  and  yet  cried  out  for  a  sign.  Signs  were 
all  around  them,  and  yet  they  repeated  the  parrot  cry, 
"  Show  us  a  sign."  Most  justly  our  Lord  was  indignant 
with  them,  and  upbraided  them,  using  the  justly  severe 
words,  "  O  ye  hypocrites  !  "  To-day  the  men  who  want 
more  evidences  of  the  supernatural  deserve  a  similar  de- 
nunciation. 

Lord,  do  not  allow  any  of  us  to  be  blind  to  the 
heavenly  signs, — thy  cross,  thy  resurrection,  thy  Word, 
thy  Spirit,  and  thy  work  of  grace.  Teach  us  carefully 
to  "  discern  "  these  things  as  being  in  very  deed  the  abid- 
ing "signs  of  the  times."  Even  in  the  growing  coldness 
of  the  church,  and  the  abounding  iniquity  of  the  world, 
let  us  see  the  tokens  of  thine  Advent,  and  stand  waiting 
and  watching  for  thy  long  promised  appearing. 

4.  A  wicked  and  adulterous  generation  seeketh  after  a 
sign  ;  and  there  shall  no  sign  be  given  unto  it,  but  the  sign  of 
the  prophet  fonas.     And  he  left  them,  and  departed. 

It  was  not  lack  of  evidence,  but  the  sad  depravity  of 
their  minds,  which  set  them  upon  seeking  after  a  sign; 
and  therefore  the  Lord  would  not  satisfy  their  unhealthy 
craving.  They  were  wicked  in  morals,  and  adulterous  in 
heart  in  their  forsaking  the  one  true  God;  and  then  they 
turned  round  and  justified  their  unbelief  in  the  Son  of 
God  by  pleading  want  of  proof,  demanding  more  mira- 
cles to  enable  them  to  come  to  a  right  conclusion.  Such 
is  the  deceit  of  man's  heart. 


256    The  King  misunderstood  by  his  own.  [chap.  xvi. 

Our  Lord  repeats  his  former  answer  :  he  will  give 
them  no  other.  In  the  compass  of  the  Old  Testament 
there  is  no  fuller  sign  of  our  Lord  than  Jonah.  Our 
Lord  knew  that  he  would  fulfil  the  type  of  Jonah  even 
in  its  details,  and  therefore  he  points  them  to  that 
prophet's  life.  This  is  a  subject  which  deserves  our 
careful  meditation,  but  we  cannot  enlarge  upon  it  here. 
Our  Lord  looks  to  his  death  and  resurrection,  and  gives 
the  prophet  Jonas  as  his  sign.  Jesus  will  be  buried,  and 
will  rise  on  the  third  day,  and  in  the  power  of  his  resur- 
rection will  win  the  Gentiles  to  repentance:  in  this  he 
will  be  the  antitype  of  Jonah,  and  this  shall  be  the  sign 
that  he  is  indeed  the  Christ  of  God.  This  our  Lord  had 
said  before,  and  he  here  repeated  it,  because  it  was  a 
sufficient  reply,  and  there  was  no  need  to  study  variety 
with  a  set  of  people  who,  themselves,  harped  perpetually 
upon  one  string. 

Our  Lord  quitted  such  persons,  for  there  was  nothing 
to  be  done  with  them.  ^^  He  left  them,  and  departed," 
and  that  place  saw  him  no  more.  Lord,  do  not  leave 
any  of  us  ;  for  that  would  be  a  sure  sentence  of  death 
to  us. 


CHAPTER  XVL     5—12. 
[The  King  misunderstood  by  his  own.J 

5.  And  "when  his  disciples  were  come  to  the  other  side, 
they  had  forgotten  to  take  bread. 

They  had  forgotten  to  victual  their  boat.  This  they 
seem  to  have  found  out  for  themselves  as  soon  as  they 
"were  come  to  the  other  side."  They  seldom  forgot  such 
temporal  matters.  Possibly  they  trusted  each  other,  and 
what  was   every  man's   business  was   nobody's  business. 


CHAP,  xvi.j  The  King  misunderstood  by  his  own.    257 

They  did  not  notice  the  omission  while  they  were  cross- 
ing the  sea;  but  mealtime  came,  and  their  minds  were 
quickly  brought  to  think  of  the  loaves.  Controversy 
had  for  a  while  engrossed  their  minds  with  religious 
matters;  but  lack  of  bread,  and  consequent  hunger  soon 
recalled  them  to  the  things  of  earth. 

6.  Then  Jesus  said  unto  iliein.  Take  heed  and  beware  of 
the  leaven  of  the  Pharisees  and  of  the  Sadducees. 

He  used  a  parabolic  expression,  which  they  would 
readily  have  understood,  had  not  their  minds  been  al- 
ready absorbed  by  their  lack  of  bread.  He  saw  that  in 
them,  too,  there  would  soon  be  a  desire  for  a  sign,  now 
that  they  needed  bread;  and  he  feared  the  influence  of 
both  the  Ritualism  of  the  Pharisee,  and  the  Rationalism 
of  the  Sadducee  upon  his  little  church.  Hence  his 
double  word,  "  Take  heed  and  beware."  The  warning  is 
needed  to-day  as  much  as  in  our  Lord's  time:  possibly 
it  is  even  more  required,  and  will  be  less  regarded. 
"  Pharisees  and  Sadducees "  are  both  leavening  the 
churches,  and  the  spirit  of  the  one  is  as  bad  as  that  of 
the  other.  Everywhere  we  see  the  one  evil  force,  oper- 
ating in  two  opposite  ways,  but  rapidly  leavening  the 
meal  of  nominal  Christendom.  Lord,  save  thy  people 
from  this  souring  and  corrupting  influence  ! 

7.  And  they  reasoned  ajnong  themselves,  saying.  It  is  be- 
cause we  have  taken  no  bread. 

Their  thoughts  ran  along  the  low  material  level  from 
leaven  to  bread.  Did  they  imagine  that  he  forbade  their 
borrowing  leaven  from  the  Pharisees  when  they  began  to 
make  a  batch  of  bread  ?  How  could  they  have  found 
any  meaning  in  the  literal  sense  of  leaven  as  applied  to 
Sadducees  ?  They  were  earthbound  by  anxiety,  or  they 
could  not  have  blundered  so  foolishly.  When  a  number 
of  hungry  men  are  together,  is  it  not  very  natural  that 
they  should  look  at  everything  with  hungry  eyes  ?     Yes, 


258    The  King  misunderstood  by  his  own.  [chap.  xvi. 

it  is  natural;  and  it  is  not  natural  to  men  to  be  spiritual. 
We  need  to  pray  that  we  may  not  reason  among  ourselves 
after  the  same  grovelling  fashion,  when  we  come  into  a 
little  need. 

8 — 10.  Which  when  Jesus  perceived,  he  said  unto  them, 
O  ye  of  little  faith, ivhy  reason  ye  among  yourselves,  because  ye 
have  brought  no  bread?  Do  ye  not  yet  understand,  neither 
remember  the  five  loaves  of  the  five  thousand,  and  how  many 
baskets  ye  took  up  ?  Neither  the  seven  loaves  of  the  four 
thousand,  and  how  many  baskets  ye  took  up? 

Want  of  faith  made  them  thus  dull  and  carnal. 
Want  of  bread  would  not  have  troubled  them  if  they 
had  possessed  more  grace.  Our  Lord  as  good  as  says  to 
them,  "  Why  begin  raising  questions  as  to  what  can  be 
done  under  this  small  difficulty  ?  Have  I  not  dealt  with 
far  greater  necessities  ?  Have  not  your  own  personal 
wants  been  richly  supplied  ?  Has  your  store  been  ex- 
hausted even  when  all  your  thoughts  have  gone  out 
towards  the  multitude,  and  all  your  store  of  bread  and 
fish  has  been  given  up  to  them  ?  What  occasion  can 
there  be  for  anxiety  in  my  presence,  when  I  have  always 
supplied  your  wants  ? 

How  foolish  they  were,  but  how  like  we  are  to  them  ! 
We  seem  to  learn  nothing.  After  years  of  experience, 
our  Lord  has  to  say,  "Do  ye  not  yet  understand,  neither 
remember  V  Two  stupendous  miracles  had  not  lifted 
those  disciples  to  that  plane  of  thought  which  is  becom- 
ing in  believers ;  and  after  all  our  experiences  and 
deliverances,  we,  alas  !  are  much  as  they  were.  How 
our  mind  dwells  on  the  bread  which  we  are  wanting,  and 
how  readily  it  forgets  former  times  when  all  such  wants 
were  abundantly  supplied  !  The  many  baskets  which  were 
so  amply  filled  by  former  providences  were  the  disciples' 
own  share  and  store,  and  therefore  they  ought  not  to 
have  forgotten  the  miraculous  festivals.  Even  the 
empty  baskets  should  have  refreshed  their  memories,  and 


CHAP.  XVI. J  The  King  misunderstood  by  his  own.    259 


reminded  them  of  how  they  had  twice  been  filled.  If  it 
were  not  for  our  wretched  little  faith,  and  our  reasoning 
among  ourselves,  the  memory  of  our  former  deliverances 
would  lift  us- beyond  all  tendency  to  mistrust  our  God. 

O  sacred  Spirit,  teach  us,  or  we  shall  never  learn  ! 
Make  us  wise,  or  we  shall  still  continue  in  the  folly  of 
carnal  reasoning  1 

11.  How  is  it  that  ye  do  not  understand  that  I  spake  it 
not  to  you  concerning  bread,  that  you  should  beware  of  the 
leaven  of  the  Pharisees  and  of  the  Sadducees  ? 

At  bottom  it  was  unbelief  which  clouded  their 
understanding.  Jesus  may  well  say  to  doubters,  "]Ye  do 
not  understand."  Truly,  nothing  more  effectually  blunts 
spiritual  perception  than  an  overpowering  anxiety  for  the 
bread  which  perisheth.  When  a  doctrine  is  not  under- 
stood, it  may  not  always  be  the  fault  of  the  teacher. 
Very  plain  speaking  is  frequently  misunderstood  when 
the  mind  is  absorbed  in  pressing  needs.  It  was  sad  to 
see  apostles  taking  our  Lord  literally,  and  failing  to 
see  the  obvious  parable  of  his  words.  How  could 
"  the  leaven  of  the  Pharisees  "  be  a  term  used  concerning 
bread  ? 

1 2.  Then  understood  they  how  that  he  bade  them  not 
beware  of  the  leaven  of  bread,  but  of  the  doctrine  of  the  Phari- 
sees and  of  the  Sadducees. 

The  doctrine  of  these  sectaries  had  a  secret,  insinuat- 
ing, and  souring  influence ;  and  the  disciples  must 
carefully  watch  lest  even  a  little  of  its  spirit  and  teaching 
should  get  into  their  minds,  and  then  spread  throughout 
their  whole  nature.  Both  these  leavens  may  be  at  work 
at  once  in  the  same  community  ;  in  fact,  they  are  only 
one  leaven.  The  two  sets  of  opponents  assailed  the  Lord 
Jesus  at  the  same  time,  for  they  had  a  common  ground 
of  opposition  against  him.  To  this  day  these  two  forms 
of  evil  are  ever  working,  either  secretly  or  openly,  and  we 


26o         The  King  alone  with  his  friends,  [chap.  xvi. 

have  need  to  beware  of  them  at  all  times.  It  is  well  to 
understand  this,  and  both  purge  out  the  old  leaven  of 
Pharisaism,  and  keep  out  the  new  leaven  of  Sadduceeism. 
Self-righteousness  and  carnal  reasoning  must  alike  be 
cast  out.  Faith  will  find  them  both  to  be  her  deadly 
foes.  Many  are  amusing  themselves  with  the  evil  leaven; 
and  before  they  are  aware,  the  unhallowed  thing  will 
defile  them.  To  be  evangelical,  and  yet  to  be  superstitious 
or  rationalistic  at  the  same  time,  is  next  to  impossible. 
Certain  of  our  contemporaries  are  trying  to  bake  with 
this  leaven,  but  their  bread  will  be  sour.     Beware  ! 


CHAPTER  XVI.     13—28. 
[The  King  alone  with  his  Friends.] 

13.  When  Jesus  came  into  the  coast  of  Ccesarea  Philippi, 
he  asked  his  disciples,  saying.  Whom  do  men  say  that  I  the 
Son  of  man  am  ? 

Our  Lord  knew  well  enough  what  the  people  thought 
of  him  ;  but  he  asked  his  disciples  the  question  that  he 
might  instruct  them  after  the  Socratic  method  by  draw- 
ing out  their  own  minds.  Our  Lord  was  about  to  inform 
them  as  to  his  death,  and  it  was  well  that  they  should 
have  very  clear  ideas  as  to  who  he  was.  He  begins  by 
asking,  "  Whom  do  men  say  that  I  the  Son  of  man  am  1  " 
Human  opinions  about  heavenly  things  count  for  little  ; 
yet  it  is  as  well  to  know  them,  that  we  may  be  prepared 
to  withstand  them. 

14.  And  they  said.  Some  say  that  thou  art  John  the 
Baptist :  some,  Elias ;  and  others,  Jeremias,  or  one  of  the 
prophets. 

These  were  all  conjectures,  and  far  from  the  mark  : 


CHAP.  xvi.J  The  King  alone  with  his  friends.         261 

yet  was  there  some  likeness  to  truth  in  them  all.  Herod's 
notion  that  Jesus  was  John  the  Baptist,  newly  risen  from 
the  dead,  seemed  a  probable  one  to  many,  since  our  Lord 
had  like  courage  and  fidelity  with  John.  Elijah,  too, 
seemed  to  live  again  in  our  Lord's  words  of  fire  ;  Jere- 
miah was  revived  in  his  constant  sorrow  ;  and  the 
prophets  were  repeated  in  his  memorable  teachings  and 
marvellous  life.  Since  many  of  these  were  types  of  him, 
it  is  small  wonder  that  he  should  seem  to  be  identical 
with  them.  Yet  men  make  no  discovery  of  the  Lord's 
true  character  by  their  own  guesswork  :  only  those  to 
whom  he  reveals  himself  will  ever  know  him. 

Error  has  many  voices  ;  truth  alone  is  one,  and  abid- 
ing. Men  say  differing  things  concerning  our  Lord  ;  but 
his  Spirit  alone  bears  effectual  witness  to  the  one  true 
Christ  of  God. 

65.     He  saith  unto  them.  But  whom  say  ye  that  I  am  ? 

This  is  a  far  more  searching  question.  Our  personal 
thoughts  of  Jesus  touch  a  vital  point.  Our  Lord  pre- 
supposes that  his  disciples  would  not  have  the  same 
thoughts  as  "  men '' had.  They  would  not  follow  the 
spirit  of  the  age,  and  shape  their  views  by  those  of  the 
"  cultured  "  persons  of  the  period.  They  would  have 
formed  a  judgment,  each  one  for  himself,  by  what  they 
had  heard  and  seen  while  in  his  company.  Therefore,  he 
inquired,  "But  whom  say  ye  that  T  am  ? "  Let  each 
reader  answer  the  question  before  he  goes  further. 

16.  And  Simon  Peter  answered  and  said.  Thou  art  the 
Christ,  the  Son  of  the  living  God. 

Peter,  as  usual,  was  spokesman  for  the  rest  ;  and  he 
spoke  right  well.  He  had  perceived  the  Messiahship  and 
the  divine  Sonship  of  his  Lord,  and  in  outspoken  words 
he  uttered  his  inward  belief.  It  was  a  simple  but  satis- 
factory Confession  of  Faith.  We  should  always  be 
ready  to  give  an  answer  to  those  who  would  know  what 


262         The  King  alone  with  his  friends,   [chap.  xvi. 

we  believe  on  a  matter  so  central  as  the  person  and 
nature  of  our  Lord.  A  mistake  on  this  point  would 
involve  all  our  religion  in  failure.  If  he  is  not  to  us  the 
Christ,  the  Lord's  Anointed,  and  "  the  Son  of  the  living 
God,"  we  know  not  Jesus  aright. 

17.  And  Jesus  answered  and  said  tmto  him.  Blessed  art 
thou,  Simon  Bar-jona  :  for  flesh  and  blood  hath  not  revealed 
it  unto  thee,  but  my  Father  which  is  in  heaven. 

His  old  name  is  mentioned  to  bring  out  the  distinc- 
tion between  what  he  was  by  nature  and  what  grace  had 
made  him.  Simon  Bar-jona,  the  fluttering  son  of  a  dove, 
has  now  become  Peter,  a  rock.  He  was  a  happy  man  to 
be  taught  of  God  on  the  central  truth  of  revelation.  He 
had  not  arrived  at  his  belief  by  mere  reason  :  flesh  and 
blood  had  not  worked  out  the  problem  ;  there  had  been 
a  revelation  to  him  from  the  Father  who  is  in  heaven. 
To  know  the  Lord  in  mere  doctrinal  statement,  no  such 
divine  teaching  is  required  ;  but  Peter's  full  assurance  of 
his  Lord's  nature  and  mission  was  no  theory  in  the  head: 
the  truth  had  been  written  on  his  heart  by  the  heavenly 
Spirit.  This  is  the  only  knowledge  worth  having  as  to 
the  person  of  our  Lord,  for  it  brings  a  blessing  with  it, — 
a  blessing  from  the  mouth  of  the  Lord  Jesus  :  "Blessed 
art  thou." 

18.  A?id  I  say  also  unto  thee,  That  thou  art  Peter,  and 
upon  this  rock  I  will  build  my  church  ;  and  the  gates  of  hell 
shall  not  prevail  against  it. 

"  Thou  art  Peter,"  a  piece  of  rock  ;  and  on  that  rock 
of  which  thou  art  a  piece,  "  T  will  build  my  church."  He 
had,  by  the  revelation  of  the  Father,  come  to  know  the 
Son,  and  to  be  identified  with  him  :  thus  he  was  a  stone 
of  Ihe  one  Rock.  Christ  is  the  Rock,  and  Peter  has  be- 
come one  with  him,  and  "upon  this  rock"  is  the  church 
founded.  If  there  had  been  no  Romanists  to  twist  this 
passage,  it  would  have  presented  no  difficulty.     Jesus  is 


CHAP.  XVI. J   The  King  alone  with  his  friends.         263 

the  Builder,  and  he  and  his  apostles  make  up  the  first 
course  of  stone  in  the  great  temple  of  the  church,  and 
this  first  course  is  one  with  the  eternal  Rock  on  which  it 
rests.  In  the  first  twelve  courses  or  foundations  are  the 
names  of  the  twelve  apostles  of  the  Lamb  (Rev.  xxi.  14). 
We  are  "  built  upon  the  foundation  of  the  apostles  and 
prophets,  Jesus  Christ  himself  being  the  chief  corner- 
stone." Apostles  are  not  the  foundation  of  our  con- 
fidence meritoriously  ;  but  they  underlie  us  as  to  date, 
and  we  rest  upon  their  testimony  concerning  Jesus  and 
his  resurrection. 

The  assembly  which  Christ  gathers  he  builds  together; 
for  he  sa.ys,  "  r  will  build  my  church."  He  builds  on  a 
firm  foundation  :  "Upon  this  rock  I  will  build."  What 
Jesus  builds  is  his  own  :  my  church."  He  makes  his 
rock-founded  building  into  a  stronghold,  against  which 
the  powers  of  evil  lay  continual  siege,  but  all  in  vain  ; 
for  "  the  gates  of  hell  shall  not  prevail  against  it." 

19.  And  I  will  give  unto  thee  the  keys  of  the  kingdom  of 
heaven :  and  whatsoever  thou  shalt  bind  on  earth  shall  be  bound 
in  heaven  :  and  whatsoever  thou  shalt  loose  on  earth  shall  be 
loosed  in  heaven. 

The  new  kingdom  would  not  be  all-comprehensive, 
like  Noah's  ark  ;  but  would  have  its  doors  and  its  keys. 
For  practical  purposes  the  people  of  God  would  need 
discipline,  and  the  power  to  receive,  refuse,  retain,  or  ex- 
clude members.  Of  these  keys  our  Lord  says  to  Peter, 
'^  I  will  give  unto  thee  the  keys  of  the  kingdom  of  heaven." 
Foremost  among  the  apostles,  Peter  used  those  keys  at 
Pentecost,  when  he  let  three  thousand  into  the  church  ; 
in  Jerusalem,  when  he  shut  out  Ananias  and  Sapphira  ; 
and  at  the  house  of  Cornelius,  when  he  admitted  the 
Gentiles.  Our  Lord  committed  to  his  church  power  to 
rule  within  herself  for  him  ;  not  to  set  up  doors,  but  to 
open  or  shut  them  :  not  to  make  laws,  but  to  obey  them 
and   see  them  obeyed.     Peter,  and  those  for  whom  he 


264         The  King  alone  with  his  friends,  [chap.  xvi. 

spoke,  became  the  stewards  of  the  Lord  Jesus  in  the 
church,  and  their  acts  were  endorsed  by  their  Lord.  To- 
day the  Lord  continues  to  back  up  the  teaching  and  acts 
of  his  sent  servants,  those  Peters  who  are  pieces  of  the 
one  Rock.  The  judgments  of  his  Church,  when  rightly 
administered,  have  his  sanction  so  as  to  make  them  valid. 
The  words  of  his  sent  servants,  spoken  in  his  name,  shall 
be  confirmed  of  the  Lord,  and  shall  not  be,  either  as  to 
promise  or  threatening,  a  mere  piece  of  rhetoric.  When 
he  was  here  on  earth  our  Lord  himself  personally  ad- 
mitted men  into  the  select  circle  of  disciples  ;  but  on  the 
eve  of  his  departure  he  gave  to  their  leading  spirit,  and  thus 
to  them  also,  the  power  to  admit  others  to  their  number, 
or  to  dismiss  them  when  found  unworthy.  Thus  was  the 
church  or  assembly  constituted,  and  endowed  with  in- 
ternal administrative  authority.  We  cannot  legislate,  but 
we  may  and  must  administer  the  ordinances  and  statutes 
of  the  Lord  ;  and  what  we  do  rightly  in  carrying  out 
divine  law  in  the  church  on  earth  is  ratified  by  our  Lord 
in  heaven.  A  church  would  be  a  mere  sham,  and  its 
acts  a  solemn  farce,  if  the  great  Head  of  the  Church 
did  not  sanction  all  that  is  done  according  to  his  statute- 
book. 

We  need  not  at  any  length  deal  with  the  claims  of  the 
Pope  of  Rome.  Even  if  Peter  had  been  made  the  head 
of  the  church,  how  would  that  affect  the  bishop  of 
Rome  ?  As  well  say  that  the  Cham  of  Tartary  is  the 
successor  of  Peter,  as  make  that  claim  for  an  Italian  Pon- 
tiff. No  unsophisticated  reader  of  his  Bible  sees  any 
trace  of  Popery  in  this  passage.  The  wine  of  Romanism 
is  not  to  be  pressed  out  of  this  cluster. 

20.  The7i  charged  he  his  disciples  that  they  should  tell  no 
man  that  he  was  Jesus  the  Christ. 

As  yet  they  were  to  be  silent  as  to  our  Lord's  high- 
est claims,  for  fear  the  people  should  in  rash  z  'al  set 
him  up  as  king  by  force  of  arms.     It  was  dangerous  _to 


CHAP.  XVI. J  The  King  alone  with  his  friends.         265 

tell  such  an  ill-instructed  multitude  what  they  would  be 
sure  to  misunderstand  and  misuse.  The  command  to 
tell  no  man  must  have  sounded  very  strangely  in  the  dis- 
ciples' ears.  It  was  no  business  of  theirs  to  discover  the 
reason  of  their  Lord's  orders  ;  it  was  enough  for  them  to 
do  as  he  bade  them.  We  are  under  no  such  embargo, 
and  therefore  we  will  tell  to  all  that  our  Lord  is  the 
Saviour,  the  Anointed  of  God,  or,  as  he  has  himself 
worded  it,  "Jesus  the  Christ." 

2 1 .  From  that  time  forth  began  Jesus  to  shew  unto  his  dis- 
ciples, how  that  he  must  go  unto  Jerusalem,  and  suffer  many 
things  of  the  elders  and  chief  priests  and  scribes,  and  be  killed, 
and  be  raised  again  the  third  day. 

The  Church  or  Assembly  being  now  actually  arranged, 
and  treated  as  a  fact,  our  Lord  began  to  prepare  his 
disciples  for  the  time  when,  as  an  associated  body,  they 
would  have  to  act  alone,  because  he  would  be  taken 
from  them.  Their  first  great  trial  would  be  his  death, 
of  which  he  had  spoken  darkly  before.  "  From  that 
time  forth  began  Jesus  to  shew  unto  his  disciples  "  his  death 
more  plainly.  There  is  a  fit  time  for  painful  disclosures, 
and  our  Lord  is  wise  in  selecting  it.  He  mentions  the 
gathering  together  of  his  foes  :  "  elders  and  chief  priests 
and  scribes  "  will  eagerly  unite.  Their  fury  will  show  itself 
in  multiplied  cruelties  :  he  will  suffer  many  things.  He 
declares  that  they  will  push  their  enmity  to  the  bitter 
end;  he  will  ''be  killed."  He  foretells  that  he  will  ''be 
raised  again  "  and  he  specifies  the  time,  namely,  "  the  third 
day."  All  this  must  have  fallen  sadly  on  the  ears  of  men 
who  still  indulged  visions  of  a  kingdom  of  a  very  differ- 
ent sort.  The  most  of  them  were  wisely  silent  in  their 
sadness,  yet  there  was  one  who  had  far  too  bold  a  tongue. 

22.  Then  Peter  took  him,  and  began  to  rebuke  him,  saying. 
Be  it  far  from  thee.  Lord :  this  shall  not  be  unto  thee. 

Peter  could  not  be  trusted  as  steward  or  major-domo. 


266         The  King  alone  with  his  friends,  [chaj.  xvi. 


He  takes  too  much  upon  himself.  See,  how  great  he  is  ! 
He  half  fancies  that  he  is  the  master.  He  loved  his 
Lord  so  well  that  he  could  not  bear  to  hear  of  his  being 
killed,  and  he  would  gladly  stop  him  from  talking  upon 
a  subject  so  terribly  sad.  He  thinks  the  Lord  is  morbid, 
and  is  attaching  more  importance  to  the  opposition  of 
the  Pharisees  than  it  deserves.  Therefore  he  gets  the 
Lord  alone,  and  chides  him.  The  words  are  very  strong  : 
''^ Peter  took  him,  and  began  to  rebuke  him."  He  meant  to 
be  his  Lord's  candid  friend,  and  at  the  same  time  to 
maintain  towards  him  that  respectful  bearing  which 
would  be  becoming  in  his  follower  ;  but  evidently  he 
took  too  much  on  himself  when  he  ventured  to  rebuke 
his  Lord.  He  could  see  in  our  Lord's  death  nothing  but 
ruin  to  the  cause,  and  therefore  he  felt  it  must  not  be. 
He  implored  the  mercy  of  heaven  to  forbid  so  dire  a 
catastrophe.  "  Be  it  far  from  thee,  Lord."  It  must  not, 
cannot  fall  out  as  Jesus  had  prophesied."  '^This  shall 
not  be  unto  thee."  He  would  even  drive  such  an  idea  out 
of  our  Lord's  mind.  Should  we  not  have  done  the  same, 
had  we  been  there,  if  we  had  been  as  much  concerned 
for  the  honour  of  our  Lord  as  Peter  was  ?  Should  we 
not  have  been  horror-stricken  at  the  idea  that  such  a  One 
as  he  should  be  put  to  a  cruel  death  ?  Might  we  not 
have  vowed  in  terrible  earnest,  "  This  shall  not  be  unto 
thee  "  ; 

23.  But  he  turned,  and  said  unto  Peter,  Get  thee  behind 
me,  Satan  :  thou  art  an  offence  unto  me :  for  thou  savourest 
not  the  things  that  be  of  God,  but  those  that  be  of  men. 

Our  Lord  was  superior  to  the  temptation  which  grew 
out  of  the  very  love  of  his  friend.  He  would  remain  no 
longer  aside  with  Peter  :  he  turned  away  from  him.  See- 
ing the  devil  using  Peter  as  his  instrument,  he  addresses 
Satan  himself,  and  Peter  too,  so  far  as  he  was  identified 
with  the  evi/  suggestion.  'Get  thee  behind  me,  Satan." 
The  attempt  was  made  to  put  a  stumbling-block  in  that 


CHAP.  XVI.]  The  King  alone  with  his  friends.         267 

path  of  self-sacrifice  which  our  Lord  intended  to  pursue, 
even  to  the  bitter  end.  He  spied  out  the  hindrance,  and 
sa.\6.,  '^  Tkou  art  an  offence  unto  me."  His  dearest  friend 
was  his  direst  foe  when  he  would  put  him  off  from  his 
life-work.  The  devil  thought  to  succeed  through  our 
Lord's  newly-appointed  foreman  ;  but  Jesus  made  short 
work  of  the  temptation  :  he  threw  the  stone  out  of  the 
road,  and  cast  it  behind  him,  so  that  he  could  not  be 
stumbled.  The  pith  of  the  error  was  that  Peter  looked 
at  things  from  the  point  of  view  of  human  honour  and 
success,  and  not  from  that  grand  standpoint  in  which 
the  glory  of  God  in  the  salvation  of  men  swallows  up 
everything. 

A  marvel  is  here.  A  man  may  know  what  only  the 
Father  can  reveal,  and  yet  he  may  not  savour  the  things 
that  be  of  God.  Unless  he  accepts  the  sacrifice  of  the 
Lord  Jesus,  he  has  no  savour  for  divine  things.  He  v.'ho 
does  not  heartily  rejoice  in  the  atonement  does  not  dis- 
cern that  sweet  savour  of  rest  which  the  Lord  God  per- 
ceives in  the  great  sacrifice,  and  therefore  he  has  no 
fellowship  in  the  things  that  be  of  God.  He  knows  not 
the  taste,  the  aroma,  the  essence  of  spiritual  things  ;  and 
however  much  he  may  honour  Jesus  in  words,  he  is  an 
enemy,  yea,  a  real  Satan  towards  the  true  Christ,  whose 
very  substance  is  his  work  as  our  atoning  sacrifice. 
Those  who  at  this  day  revile  the  substitutionary  sacrifice 
of  our  Lord,  are  fonder  of  the  things  that  be  of  men  than 
those  that  be  of  God.  They  are  loud  in  their  claim  to  be 
great  philanthropists  ;  but  sound  theologians  they  are 
not.  Humanitarians  they  may  be  ;  but  divines  they 
cannot  be.  They  may  be  the  friends  of  man  ;  but  they 
are  not  the  servants  of  God.  How  sorrowfull)'  do  we 
write  these  words  when  we  think  of  the  many  preachers 
to  whom  they  apply  ! 

24.  Then  said  Jesus  unto  his  disciples.  If  any  man  will 
come  after  me,  let  him  deny  himself,  and  take  up  his  cross,  and 
fMow  7ne: 


268         The  King  alone  with  his  friends,  [chap.  xvi. 

As  our  Lord,  to  fulfil  his  destiny,  must  sacrifice  him- 
self, so  also  must  every  one  who  would  be  his  follower. 
To  keep  close  to  our  Lord  (which  he  intends  by  the 
words  "  come  after  me")  we  must  have  done  with  self  ; 
for  he  denied  himself  to  redeem  his  people.  We  must 
not  know  self,  nor  assent  to  it ;  but  we  must  each  one 
"  deny  himself."  Doing  this,  each  man  must  cheerfully 
shoulder  his  own  personal  burden  of  sorrow  and  service, 
and  carry  it  with  self-sacrifice,  as  Jesus  carried  his  cross. 

He  had  told  them  of  his  cross;  now  he  tells  them 
of  their  own  crosses.  They  might  now  choose  again 
whether  they  could  and  would  follow  him.  With  their 
increased  information  as  to  his  destiny,  the  question  was 
again  set  before  them,  whether  they  would  follow  or  for- 
sake him.  If  they  did  continue  to  be  his  followers,  it 
must  be  as  cross-bearers  and  self-deniers.  Nor  are  the 
terms  altered  in  these  days.  Do  we  accept  them  ?  Can 
we  keep  step  in  the  long  procession  of  cross-carriers,  or 
will  we  fall  in  with  the  spirit  of  the  age,  and  say  fine 
things  about  Jesus,  while  we  deny  his  substitutionary 
sacrifice,  and  shirk  the  personal  self-denial  which  he  de- 
mands ?  Our  own  wisdom,  if  it  leads  us  to  think  lightly 
of  "  the  precious  blood  ",  must  be  utterly  denied  and 
even  abhorred. 

25.  For  whosoever  will  save  his  life  shall  lose  it:  and 
whosoever  will  lose  his  life  for  my  sake  shall  find  it. 

Now  they  were  to  practise  the  doctrine  he  had  taught 
them  before.  They  could  only  save  their  real  selves  by 
the  loss  of  this  present  life  ;  but  if  they  settled  it  in  their 
own  minds  that  they  must  first  and  foremost  save  their 
outer  life,  it  would  be  at  the  expense  of  their  truest 
being.  To  tell  them  plainly  of  this  was  honest  dealing 
on  our  Lord's  part ;  and  it  argued  well  for  the  disciples 
that  they  still  remained  faithful  to  him.  Alas  !  there  was 
one  even  of  the  chosen  twelve  who  probably  at  this  very 
moment  was  scheming  how  he  could  continue  to  keep 


CHAP.  XVI.]  The  King  alone  with  his  Friends.        269 

the  bag,  and  yet  could  ultimately  escape  from  the  conse- 
quences of  his  Master's  demand. 

26.  For  what  is  a  man  profited,  if  he  shall  gain  the  whole 
world,  and  lose  his  own  sotd?  or  what  shall  a  man  give  iti 
exchange  for  his  soul? 

If  he  loses  his  real  life,  how  can  he  profit,  even  if  the 
world  be  his  ?  The  true  gain  or  loss  is  a  gain  or  loss  of 
life.  All  external  things  are  trifles  compared  with  that 
life.  Even  now,  "  What  is  a  man  profited  1  "  He  has  no 
real  life  in  Christ,  and  what  is  all  else  that  he  may  pos- 
sess ?  What  but  a  painted  pageantry  with  which  he  is 
amusing  his  soul  upon  the  brink  of  hell  ?  As  to  the  world 
to  come,  there  is  no  question.  To  lose  eternal  life  is 
overwhelming  loss  indeed. 

Nothing  can  be  compared  with  eternal  life.  The 
soul's  value  cannot  be  estimated  by  ordinary  reckonings. 
Worlds  on  worlds  were  a  poor  price.  "  What  shall  a  man 
give  in  exchange  for  his  soul  ?  "  Barter  is  out  of  the 
question.  His  soul  is  so  a  man's  sole  inheritance  that  if 
he  has  lost  it  he  has  lost  all. 

27.  For  the  Son  of  man  shall  come  in  the  glory  of  his 
Father  with  his  angels  ;  and  then  he  shall  reward  every  man 
according  to  his  works. 

There  will  come  a  day  when  Christ,  from  the  judg- 
ment-seat, will  make  it  appear  who  was  wise  in  his  way 
of  life  ;  for  then  shall  the  reward  or  the  punishment 
throw  its  light  on  the  past  conduct  of  men.  He  who 
was  himself  despised  shall  be  the  Rewarder  of  those  who 
laid  down  their  lives  for  the  sake  of  his  cause.  In  that 
day  the  crucified  "  Son  of  man  shall  come  in  glory  ":  that 
glory  will  be  seen  to  be  ''the  glory  of  his  Father  ";  that 
divine  glory  will  be  illustrated  by  hosts  of  attendant 
angels.  In  all  the  pomp  of  heaven  he  shall  distribute 
the  rewards  of  the  last  assize.  The  righteous  shall 
through  divine  grace  have  their  works  taken  as  evidence 


270        The  King  alone  with  his  Friends,  [chap.  xvi. 

of  their  love  to  God  ;  and  the  wicked  shall  with  justice 
have  their  doom  appointed  according  to  their  works,  be- 
cause those  works  will  be  the  evidence  that  they  had  not 
the  faith  which  produces  good  works. 

Lord,  by  thy  good  Spirit,  keep  me  ever  in  mind  of  that 
great  day  of  days,  which  will  make  eternity  bright  with 
immeasurable  bliss,  or  dark  with  unutterable  woe  !  May 
I  look  at  everything  in  the  blaze  of  light  which  sur- 
rounds thy  judgment-seat ! 

28.  Verily  I  say  unto  you.  There  be  some  standing  here, 
which  shall  ?iot  taste  of  death,  till  they  see  the  Son  of  man 
coming  in  his  kingdom. 

So  near  was  that  reign  which  would  repay  the  losses 
of  the  saints  for  Christ's  sake,  that  before  certain  of 
them  were  dead  the  Lord  would  have  held  a  rehearsal  of 
it  in  his  judgment  of  Israel,  by  the  siege  and  destruction 
of  Jerusalem,  and  would  have  set  up  his  kingdotn,  of 
which  the  judgment-seat  is  an  index  and  an  instrument. 

We  have  here  a  difficult  passage,  and  this  appears  to 
be  the  simplest  way  of  reading  it  in  its  connection. 
Our  Lord  seems  to  say,  "  Through  suffering  and  death  I 
pass  to  a  throne  ;  and  by  that  fact  it  shall  be  seen  that 
loss  and  death  are  often  the  way  to  true  gain  and  real 
life.  That  kingdom  of  mine  is  not  far  away  and  unreal : 
some  of  you  will  see  me  in  the  exercise  of  my  royal 
power  before  you  die." 

Yet  it  has  been  thought  that  it  means  that  some 
would  never  really  taste  of  death,  or  know  the  fulness  of 
its  terrible  meaning,  till  the  judgment-day.  This  is  trtie, 
but  it  can  scarcely  be  the  teaching  in  this  place. 


CHAP,  xvii.j  Our  King  transfigiUred  in  Glory.        271 

CHAPTER  XVII.     1—13. 

[Our  King  transfigured  in  Glory.] 

I,  2.  And  after  six  days  Jesus  taketh  Peter,  James,  and 
John  his  brother,  and  bringeth  them  up  into  an  high  moun- 
tain apart,  and  was  transfigured  before  them  :  and  his  face 
did  shine  as  the  sun,  and  his  raiment  was  white  as  the  light. 

Were  these  "  six  days "  a  week's  quiet  interval,  in 
which  our  Lord  prepared  himself  for  the  singular  trans- 
action upon  the  "  mountain  apart"  ?  Did  the  little  com- 
pany of  three  know  from  one  Sabbath  to  another  that 
such  an  amazing  joy  awaited  them  ?  The  three  were 
elect  out  of  the  elect,  and  favoured  to  see  what  none 
else  in  all  the  world  might  behold.  Doubtless  our  Lord 
had  reasons  for  his  choice,  as  he  has  for  every  choice  he 
makes  ;  but  he  does  not  unveil  them  to  us.  The  same 
three  beheld  the  agony  in  the  garden  ;  perhaps  the  first 
sight  was  necessary  to  sustain  their  faith  under  the 
second. 

The  name  of  the  "  high  mountain  "  can  never  be 
known  ;  for  those  who  knew  the  locality  have  left  no 
information.  Tabor,  if  you  please ;  Hermon,  if  you 
prefer  it.  No  one  can  decide.  It  was  a  lone  and  lofty 
hill. 

While  in  prayer,  the  splendour  of  the  Lord  shone 
out.  His  face,  lit  up  with  its  own  inner  glory,  became  a 
sun  ;  and  all  his  dress,  like  clouds  irradiated  by  that 
sun,  became  white  as  the  light  itself.  "  Jle  was  trans- 
figured before  them"  :  he  alone  was  the  centre  of  what 
they  saw.  It  was  a  marvellous  unveiling  of  the  hidden 
nature  of  the  Lord  Jesus.  Then  was,  in  one  way,  ful- 
filled the  word  of  John  :  "  The  Word  was  made  flesh, 
and  dwelt  among  us,  and  we  beheld  his  glory." 


272         Our  King  transfigured  in  Glory,  [chap.  xvii. 

The  transfiguration  occurred  but  once  :  special  views 
of  the  glory  of  Christ  are  not  enjoyed  every  day.  Our 
highest  joy  on  earth  is  to  see  Jesus.  There  can  be  no 
greater  bliss  in  heaven  ;  but  we  shall  be  better  able  to 
endure  the  exceeding  bliss  when  we  have  laid  aside  the 
burden  of  this  flesh. 

3.  And,  behold,  there  appeared  unto  thejn  Moses  and 
Elias  talking  with  hint. 

Thus  the  Law  and  the  Prophets,  "Moses  and  Elias", 
communed  with  our  Lord,  "  talking  with  him "  ;  and 
entering  i«to  familiar  conversation  with  their  Lord. 
Saints  long  departed  still  live  ;  live  in  their  personality  ; 
are  known  by  their  names  ;  and  enjoy  near  access  to 
Christ.  It  is  a  great  joy  to  holy  ones  to  be  with  Jesus  : 
they  find  it  heaven  to  be  where  they  can  talk  with  him. 
The  heads  of  former  dispensations  conversed  with  the 
Lord  as  to  his  decease,  by  which  a  new  economy  would 
be  ushered  in.  After  condescending  so  long  to  his  ig- 
norant followers,  it  must  have  been  a  great  relief  to  the 
human  soul  of  Jesus  to  talk  with  two  master-minds  like 
those  of  Moses  and  Elijah.  What  a  sight  for  the  apos- 
tles, this  glorious  trio  !  They  "  appeared  unto  them ", 
but  they  "talked  with  him":  the  object  of  the  two  holy 
ones  was  not  to  converse  with  apostles,  but  with  their 
Master.  Although  saints  are  seen  of  men,  their  fellow- 
ship is  with  Jesus. 

4.  Then  answered  Peter,  and  said  unto  Jesus,  Lord,  it  is 
good  for  us  to  be  here :  if  thou  wilt,  let  us  make  here  three 
tabernacles  ;  one  for  thee,  and  one  for  Moses,  and  one  for 
Elias. 

The  sight  spoke  to  the  three  beholders,  and  they 
felt  bound  to  answer  to  it.  Peter  must  speak  :  "  Then 
answered  Peter."  That  which  is  uppermost  comes  out : 
"  Lord,  it  is  good  for  us  to  be  here."  Everybody  was  of 
his  opinion.     Who  would  not  have  been?     Because  it 


CHAP.  XVII.]  Our  King  transfigured  in  Glory.        273 

was  so  good,  he  would  fain  stay  in  this  beatific  state, 
and  get  still  more  good  from  it.  But  he  has  not  lost  his 
reverence,  and  therefore  he  would  have  the  great  ones 
sheltered  suitably.  He  submits  the  proposal  to  Jesus  : 
"  If  thou  wilt."  He  offers  that,  with  his  brethren,  he 
will  plan  and  build  shrines  for  the  three  holy  ones  : 
''^  Let  us  make  here  three  tabernacles."  He  does  not  pro- 
pose to  build  for  himself,  and  James,  and  John  ;  but  he 
says,  "  One  for  thee,  and  07ie  for  Moses,  and  one  for 
Elias."  His  talk  sounds  rather  like  that  of  a  bewildered 
child.  He  wanders  a  little  ;  yet  his  expression  is  a  most 
natural  one.  Who  would  not  wish  to  abide  in  such 
society  as  this  ?  Moses,  and  Elias,  and  Jesus :  what 
company  !  But  yet  how  unpractical  is  Peter  !  How 
selfish  the  one  thought,  "  It  is  good  for  us  "  !  What  was 
to  be  done  for  the  rest  of  the  twelve,  and  for  the  other 
disciples,  and  for  the  wide,  wide  world?  A  sip  of  such 
bliss  might  be  good  for  the  three,  but  to  continue  to 
drink  thereof  might  not  have  been  really  good  even  for 
them.  Peter  knew  not  what  he  said.  The  like  might  be 
said  of  many  another  excited  utterance  of  enthusiastic 
saints. 

5.  While  he  yet  spake,  behold,  a  bright  cloud  overshad- 
owed them :  and  behold  a  voice  out  of  the  cloud,  which  said. 
This  is  my  beloved  Son,  in  whom  I  am  well  pleased ;  hear  ye 
him. 

"  While  he  yet  spake."  Such  wild  talk  might  well  be 
interrupted.  What  a  blessed  interruption  !  We  may 
often  thank  the  Lord  for  stopping  our  babbling.  "A 
bright  cloud  overshadowed  them."  It  was  bright,  and  cast 
a  shadow.  They  felt  that  they  were  entering  it,  and 
feared  as  they  did  so.  It  was  a  singular  experience  ;  yet 
we  have  had  it  repeated  in  our  own  cases.  Do  we  not 
know  what  it  is  to  get  shadow  out  of  brightness,  and  "a 
'  voice  out  of  the  cloud"!  This  is  after  the  frequent  man- 
ner of  the  Lord  in  dealing  with  his  favoured  ones. 


274        Our  King  transfigured  in  Glory,  [chap.  xvii. 

The  voice  was  clear  and  distinct.  First  came  the 
divine  attestation  of  the  Sonship  of  our  Lord,  "  This  is 
my  beloved  Son"  and  the  Father's  declaration  of  delight 
in  him, — "  in  whom  I  am  well  pleased."  What  happiness 
for  us  that  Jehovah  is  well  pleased  in  Christ,  and  with 
all  who  are  in  him  !  Then  followed  the  consequent 
divine  requirement,  ''^  Hear  ye  him."  It  is  better  to  hear 
the  Son  of  God  than  to  see  saints,  or  to  build  taber- 
nacles. This  will  please  the  Father  more  than  all  else 
that  love  can  suggest. 

The  good  pleasure  of  the  Father  in  the  Lord  Jesus  is 
a  conspicuous  part  of  his  glory.  The  voice  conveyed  to 
the  ear  a  greater  glory  than  the  lustre  of  light  could 
communicate  through  the  eye.  The  audible  part  of  the 
transfiguration  was  as  wonderful  as  the  visible  ;  in  fact,  it 
would  seem,  from  the  next  verse,  to  have  been  more  so. 

6.  And  when  the  disciples  heard  it,  they  fell  on  their  face, 
and  were  sore  afraid. 

Yes,  the  voice  overcame  them.  Deeper  impression 
was  produced  by  the  words  of  the  Lord  than  by  the 
blinding  light.  "  Whe?i  the  disciples  heard  it,  they  fell  on 
their  face,  and  were  sore  afraid."  They  were  in  the  im- 
mediate presence  of  God,  and  listening  to  the  Father's 
voice  :  well  might  they  lie  prostrate  and  tremble.  Too 
clear  a  manifestation  of  God,  even  though  it  related  to 
Jesus,  would  rather  overpower  than  empower  us.  The 
three  disciples  said  no  more  about  building  tabernacles, 
but  as  one  man,  "  They  fell  on  their  face."  Awe  is  the 
end  of  talk  :  in  this  case  it  looked  as  if  it  were  the  end 
of  consciousness  ;  but  this  was  only  a  temporary  swoon, 
from  which  they  would  recover,  and  be  all  the  more 
joyous. 

7.  And  fesits  came  and  touched  them,  and  said.  Arise, 
and  be  not  afraid. 

Jesus  had  seemed  to  go  away  from  them,  lost  in  a 


Chap,  xvii.]  Our  King  transfigured  in'Glory.        275 

cloud  of  brightness  ;  but  now  he  "  came  and  touched  them." 
His  communings  with  pure  spirits  did  not  make  him  dis- 
dain the  touch  of  feeble  flesh.  Oh,  the  sweet  comfort  of 
that  gentle  touch  !  It  aroused,  consoled,  and  strength- 
ened his  amazed  and  trembling  disciples.  The  touch 
of  the  manhood  is  more  reassuring  to  poor  flesh  and 
blood  than  the  blaze  of  the  Godhead.  The  voice  from 
heaven  casts  down  ;  but  the  word  from  Jesus  is,  "Arise." 
The  Father's  voice  made  them  sore  afraid,  but  Jesus 
says,  "  Be  not  afraid."  Glorious  God,  how  much  we 
bless  thee  for  the  Mediator  ! 

8.  And  when  they  had  lifted  up  their  eyes,  they  saw  no 
man,  save  fesus  only. 

Closed  were  their  eyes,  because  of  "  the  too  trans- 
porting light "  ;  and  they  dared  not  open  them  till  they 
felt  the  touch  of  Jesus.  Then  they  lifted  up  their  eyes. 
What  did  they  see  ? 

Moses,  and  Elias,  and  the  exceeding  brightness  had 
all  gone,  and  they  had  come  back  to  the  commonplaces 
of  their  life  with  Jesus.  '' They  saw  no  man"  hut  they 
had  lost  nothing,  since  Jesus  remained.  They  had 
gained  by  the  vanishing  of  the  shining  ones,  since  they 
could  see  Jesus  all  the  better,  and  their  attention  was 
not  divided.  The  vision  of  his  transfiguration  had 
blinded  them,  had  stupefied  them  ;  but  to  see  "  Jesus 
only  "  was  to  come  back  to  practical  life,  and  to  have 
the  best  of  all  sights  still  left  to  them.  Oh,  that  we  also 
may  have  the  eye  of  our  mind  so  fixed  on  the  Lord  as 
our  one  object,  that  HE  may  fill  the  whole  field  of  our 
vision,  and  we  may  see  Jesus  only  ! 

9.  And  as  they  came  down  from  the  mountain,  Jesus 
charged  them,  saying.  Tell  the  vision  to  no  man,  until  the  Son 
of  m.an  be  risen  again  from,  the  dead. 

What  they  had  seen  would  confirm  their  own  con- 
fidence, and  remain  a  secret  spring  of  delight  to  them  ; 


276        Our  King  transfigured  in  Glory,  [chap.  xvii. 

but  as  it  would  require  great  faith  in  others  to  believe  it, 
they  were  to  "  tell  the  vision  to  no  man."  The  transfigu- 
ration would  be  as  hard  to  believe  as  the  incarnation 
itself  ;  and  there  could  be  no  practical  use  in  making 
demands  upon  a  faith  which  scarcely  existed.  Until  the 
greatest  confirmation  of  all  was  given  in  our  Lord's  res- 
urrection, the  vision  on  the  Holy  Mount  would  be  rather 
a  tax  upon  faith  than  a  support  of  it  in  the  case  of  those 
who  did  not  themselves  personally  see  it,  but  only  heard 
the  apostles'  report  of  it.  It  is  wise  not  to  overload 
testimony.  There  is  a  time  for  making  known  the  higher 
truths  ;  for  out  of  season  these  may  burden,  rather  than 
assist,  inquiring  minds.  What  a  secret  these  men  had  to 
keep  !  They  did  keep  it  ;  but  they  never  forgot  it,  nor 
ceased  to  feel  its  influence. 

Now  that  the  Son  of  man  is  risen  again  from  the  dead, 
no  doctrine  needs  to  be  kept  back.  In  bringing  life  and 
immortality  to  light,  our  Lord  has  rent  away  the  veil 
which  had  long  concealed  the  higher  mysteries  of  the 
gospel.  His  coming  out  of  the  grave  has  set  free  all 
buried  truth.  It  is  idle,  not  to  say  sinful,  to  be  silent 
about  the  deep  things  of  God  now  that  "the  Lord  is 
risen  indeed."  Yet  some  preachers  we  could  name  never 
mention  election,  the  covenant,  or  final  perseverance  by 
the  year  together. 

10.  And  his  disciples  asked  him,  saying.  Why  then  say  the 
scribes  that  Elias  must  first  come? 

One  by  one  the  difficulties  of  the  disciples  are  stated 
to  their  Lord,  and  their  solution  is  soon  given.  One  of 
these  concerned  Elijah  ;  and  as  he  had  been  just  now 
before  them,  they  were  led  to  mention  it.  "  Why  then  say 
the  scribes  that  Elias  must  first  come  2  "  This  is  the  re- 
port of  men  who  have  studied  our  Scriptures,  that  Elias 
comes  before  the  Lord's  appearing.  No  doubt  it  stag- 
gered their  minds  when  they  had  it  put  in  some  such 
logical  fashion  as  this, — 


Chap.  >i:vn.J  OuR  King  TRAlsrst-iGtiRED  in  GlorV.        277 

Messiah  cannot  come  till  Elijah  has  appeared ; 
Elijah  has  not  appeared  ; 
Therefore  Jesus  is  not  the  Messiah. 

II,  12.  And  Jesus  answered  and  said  unto  them,  Elias 
tnify  shall  first  come,  and  restore  all  things.  But  I  say  unto 
you.  That  Elias  is  come  already,  and  they  knew  him  not,  but 
have  done  unto  him  whatsoever  they  listed.  Likewise  shall 
also  the  Son  of  man  suffer  of  them. 

"Jesus  answered":  he  has  an  answer  for  all  questions, 
and  we  shall  do  well  to  bring  our  difificulties  to  him  to 
hear  his  replies.  Our  Lord  admits  that  Elias  must  come 
before  the  Messiah  :  "Elias  truly  shall  first  come";  but 
he  asserts  that  the  person  intended  by  the  prophecy  "  is 
come  already,"  and  that  the  evil  ones  "have  done  unto  him 
whatsoever  they  listed."  This  cleared  up  the  doubt  at 
once.  Then  Jesus  went  on  to  say  that  what  had  been 
done  to  the  true  Elias  would  also  be  done  to  himself,  the 
Messiah.  Jesus  himself  must  die  by  a  cruel  death  : 
"Likewise  shall  also  the  Son  of  tnan  suffer  of  them." 
How  simple  the  explanation  of  the  difficulty  !  How 
often  has  it  happened  that  we  have  been  looking  for  that 
which  has  already  come,  or  have  been  perplexed  by  a 
doctrine  which,  when  it  has  been  opened  to  us  by  the 
Holy  Spirit,  has  proved  full  of  instruction  and  comfort. 
Without  divine  teaching  we  drown  in  the  shallows  ;  but 
with  it  we  swim  the  fathomless  deeps. 

1 3.  Then  the  disciples  understood  that  he  spake  unto  them 
of  John  the  Baptist. 

"Then  the  disciples  understood":  our  Lord's  instruc- 
tive word  opened  their  understandings.  When  he 
teaches,  the  dullest  scholars  learn.  Now  they  see  that 
John  the  Baptist  was  Elijah  redivivus.  He  was  a  stern 
admonisher  of  kings,  and  preached  repentance  to  Israel. 
He  had  come  to  restore  all  things  :  and  so  the  Messiah  had 
not  appeared  without  being  preceded  by  the  true  Elias. 


27S  The  King  returning  to  th£   [chap.  xvii. 

This  was  plain  enough  to  them  when  once  their  Lord 
had  made  them  understand.  Lord,  evermore,  not  only 
speak  with  us,  but  cause  us  to  comprehend  thy  word  ! 


CHAPTER  XVII.     14—21. 

[The  King  returning  to  the  Field  of  Conflict.] 

14 — 16.  And  when  they  were  come  to  the  multitude,  there 
came  to  him  a  certain  man,  kneeling  down  to  him,  and  saying. 
Lord,  have  m.ercy  on  my  son :  for  he  is  lunatick,  and  sore  vexed: 
for  ofttimes  he  falleth  into  the  fire,  and  oft  into  the  water.  And 
I  brought  him  to  thy  disciples^  and  they  could  not  ctire  hitn. 

Down  from  communion  with  saints,  and  the  confir- 
mation of  his  claims  by  the  Father's  voice,  our  Lord 
comes  to  give  battle  to  the  devil.  Our  Moses  descends 
from  the  mount,  and  finds  evil  exultant  in  the  multitude 
below.  During  his  absence,  the  enemy  had  triumphed 
over  his  feeble  followers.  In  the  midst  of  jeering  adver- 
saries, the  disciples  had  tried  in  vain  to  cast  out  an  evil 
spirit  from  a  youth  who  had  been  rendered  lunatic  by  its 
horrible  possession.  The  poor  disappointed  father  ap- 
peals to  the  Lord  at  once  most  humbly,  states  the  case 
clearly,  and  pleads  most  fittingly.  His  epileptic  son  was 
a  lunatic,  sore  vexed  with  pain,  and  in  grievous  peril 
through  sudden  falls.  The  case  was  a  shocking  one  to 
have  in  one's  presence  :  the  cries  and  contortions  which 
attend  epilepsy  are  frequently  terrible  to  hear  and  see. 
The  disciples  had  evidently  done  their  very  best  ;  and  as 
they  had  on  other  occasions  cast  out  devils,  they  were 
surprised  to  find  themselves  defeated  ;  but  defeated  they 
were,  for  the  despairing  father  truthfully  cried,  "  J  brought 
him  to  thy  disciples,  and  they  could  not  cure  him."  Alas, 
poor  man,  thou  didst  but  speak  as  all  have  done  since, 


CHAP.  XVII.]  Field  of  Conflict.  279 

when  they  have  trusted  in  disciples,  and  not  alone  in 
their  Master !  Wise  was  it  on  thy  part  to  hasten  to 
Jesus,  kneeling  down  to  him,  and  saying,  "Lord,  have  mercy 
on  my  son." 

How  often  does  sin  drive  men  to  one  extreme  or  the 
other  !  "Ofttimes  he  falleth  into  the  fire,  and  oft  into  the 
water."  Certain  men  are  moonstruck  and  pained  at  one 
time,  yet  hard  and  callous  at  another  ;  for  a  season  rav- 
ing with  excitement,  and  soon  afterwards  dead  as  a  stone. 
When  sin  reveals  itself  in  connection  with  wildness  of 
mind,  it  is  hard  to  deal  with.  How  often  have  anxious 
soul-winners  been  obliged  to  confess  concerning  a  certain 
individual  that  "  they  could  not  ci.re  him  "!  We  have  been 
foiled  by  a  person  of  a  singular  temperament,  and  the 
passion  which  possessed  him  has  been  peculiarly  un- 
governable. Possibly  he  had  no  link  towards  better 
things  but  an  aged  parent,  whose  pleadings  piteously  held 
us  in  deep  anxiety  for  the  half-lunatic  and  altogether 
depraved  young  man.  Willing  as  we  were  to  reform  and 
restore  the  wretched  rebel,  we  were  altogether  unable  to 
help.  It  needed  in  our  case  that  Jesus  should  come, 
even  as  in  the  narrative  before  us.  Lord,  do  not  leave 
us  ;  for  if  apostles  could  do  nothing  without  thee,  poor 
weaklings  are  we  ! 

17.  Then  Jesus  answered  and  said,  O  faithless  and  per- 
verse generation,  how  long  shall  I  be  with  you  ?  how  long  shall 
I  suffer  you  ?  bring  him  hither  to  me. 

The  whole  generation  among  whom  he  lived  caused 
the  Saviour  suffering  by  their  want  of  faith,  and  the 
absence  of  that  straightforward  confidence  in  God  which 
would  have  secured  them  the  greatest  blessings.  His 
own  disciples — he  had  been  with  them,  and  yet  they  had 
not  learned  to  have  faith  in  him.  The  scribes  and 
Pharisees — he  had  suffered  from  them  many  times  al- 
ready, and  now  they  must  make  a  poor  lunatic  the  centre 
of  conflict  with  him.     He  had  been  in  fellowship  with 


28o  The  King  returning  to  the  [chap.  xvii. 

heaven,  and  it  was  a  terrible  jar  to  his  heart  to  come 
down  among  such  an  unruly  and  unbelieving  company. 
They  were  both  ^''faithless  and  perverse  ";  the  two  things 
commonly  go  together :  those  who  will  not  believe  will 
not  obey. 

What  a  trial  was  all  this  to  our  Lord's  holy  and 
gracious  mind  !  "  How  long  shall  I  be  with  you  ?  "  Must 
I  continue  in  such  unworthy  company  ?  "  Mow  long 
shall  I  suffer  you  ?  "  Must  I  always  be  thus  tried  by  your 
ill  manners  ?  It  was  a  moment  when  his  triumphant  foes 
and  unbelieving  friends  alike  deserved  rebuke.  But  the 
word  once  spoken,  Jesus  will  not  leave  the  poor  sufferer 
before  him  to  endure  the  malicious  attacks  of  the  evil 
spirit. 

See  how  our  royal  Captain  turns  the  tide  of  battle 
with  a  word  !  He  transferred  the  fight  from  the  disciples 
to  himself:  "Bring  him  hither  to  me."  Once  in  the 
circle  of  our  Lord's  own  power,  all  is  done.  "  Bring  him 
hither  to  me."  Never  let  us  forget  this  precept.  When 
most  self-despairing,  let  us  be  Christ-confiding. 

1 8.  And  Jesus  rebuked  the  devil ;  and  he  departed  out  of 
him :  and  the  child  was  cured  from  that  very  hour. 

''^  Jesus  rebuked  the  devil;  and  he  departed."  One 
word  from  Christ,  and  Satan  flees.  Mark  calls  this  evil 
spirit  "  dumb  and  deaf  ",  but  he  heard  Jesus,  and  an- 
swered to  his  voice  with  a  cry ;  and  rending  the  child 
terribly,  came  out  of  him,  never  to  return.  "  The  child 
was  cured  from  that  very  hour "  ;  that  is  to  say,  at 
once  and  for  ever.  God  grant  us  faith  to  bring  our 
boys  and  girls  to  the  Lord  Jesus  with  confidence  in 
his  power  to  cure  them,  and  cure  them  for  all  future  life  ! 
Even  though  young  people  may  have  become  violent  in 
temper,  and  precocious  in  vice,  the  Lord  can  at  once 
subdue  the  evil  power.  There  was  no  need  for  the  boy 
to  wait  till  he  grew  up.     He  was  under  the  power  of  the 


CHAP.  XVII.]  Field  of  Conflict.  281 

devil  while  a  child,  and  he  was  cured  as  a  child.  Let  us 
seek  the  salvation  of  children  as  children. 

19.  Then  came  the  disciples  to  Jesus  apart,  and  said.  Why 
could  not  we  cast  him  out  f 

This  was  a  very  proper  question.  When  we  make  a 
failure,  let  us  own  that  we  have  failed,  take  the  blame  of 
it  to  ourselves,  and  apply  to  our  Lord  for  his  gracious 
intervention.  When  we  are  beaten,  let  it  be  said  of  us, 
"  Then  came  the  disciples  to  Jesus."  Let  us  make  a  pri- 
vate, personal  matter  of  it :  "  They  came  to  Jesus  apart." 
Let  us  sit  humbly  at  our  Lord's  feet  to  receive  rebuke  or 
instruction  as  he  sees  fit. 

20.  And  Jesus  said  unto  them,  Because  of  your  unbelief: 
for  verily    I  say  u}ito  you.  If  ye   have  faith  as  a  grain  of 

mustard  seed,  ye  shall  say  icnto  this  mountain.  Remove  hence  to 
yonder  place  ;  and  it  shall  remove  ;  and  nothing  shall  be  im- 
possible unto  you. 

Want  of  faith  is  the  great  cause  of  failure  among 
disciples,  both  as  to  themselves  and  their  work  for  others. 
There  may  be  other  specific  maladies  in  certain  cases, 
but  this  is  the  great  and  main  cause  of  all  failure  :  "  Be- 
cause of  your  unbelief."  If  there  had  been  true  faith,  of 
the  real  and  living  kind,  the  disciples  could  have  wrought 
any  miracle,  even  to  the  moving  of  a  mountain.  What- 
ever faith  we  may  have,  we  shall  not  work  a  miracle,  for 
this  is  not  the  age  of  prodigies.  Is  our  faith  therefore 
limited  in  its  sphere  ?  Far  from  it.  We  can  now  by  faith 
accomplish  that  which  is  fit  and  right  without  miracles. 
Our  faith  may  be  small  "  as  a  grain  of  mustard  seed"  but 
if  it  be  living  and  true  it  links  us  with  the  Omnipotent 
One.  Still  is  it  true,  "  Ye  shall  say  unto  this  mountain, 
Remove  hence  to  yonder  place ;  and  it  shall  remove." 
Mountains  shall  move  before  our  faith  by  means  as  sure 
as  if  they  were  miraculous  ;  by  means  even  more  wonder- 
ful than  if  the  course  of  nature  had  been  changed.    Com- 


2^2    The  King  on  TMe  Field  of  Conflict,  [chap.  xvii. 

paratively  speaking,  the  suspension  of  natural  law  is  a 
coarse  expedient ;  but  for  the  Lord  to  work  the  same 
result  without  violating  any  of  his  laws  is  an  achieve- 
ment not  less  divine  than  a  miracle.  This  is  what  faith 
obtains  of  the  Lord  at  the  present  hour  :  her  prayer  is 
heard,  and  things  impossible  to  herself  are  wrought  by 
divine  power.  Spiritually  and  symbolically,  the  mountain 
is  removed.  Literally,  at  this  hour  the  mountain  stands, 
but  faith  finds  a  way  round  it,  through  it,  or  over  it ;  and 
so  in  effect  removes  it. 

In  the  mission  field,  mountains  of  exclusiveness 
which  shut  out  missionaries  have  been  removed.  In 
ordinary  life,  insurmountable  difficulties  are  graciously 
dissolved.  In  a  variety  of  ways,  before  real  faith 
hindrances  disappear,  according  to  the  word  of  the  Lord 
Jesus — "Nothing  shall  be  impossible  unto  you." 

21.  Howbeit  this  kind  goeth  not  out  but  by  prayer  and 
fasting. 

Though  want  of  faith  was  the  chief  hindrance  to  the 
healing  of  the  poor  lunatic  child,  yet  the  case  was  one  in 
which  special  means  were  needed.  Faith  would  have 
suggested  and  supplied  these  special  means  :  since  they 
were  absolutely  necessary  in  the  case  if  the  disciples  were 
to  succeed  in  it,  faith  would  have  exercised  herself  in 
them.  With  God  all  things  are  equally  possible  ;  but  to 
us,  one  devil  may  be  harder  to  deal  with  than  another. 
One  kind  will  go  at  a  word,  but  of  others  it  may  be  said, 
"  This  kind  goeth  not  out  but  by  prayer  and  fasting."  He 
that  would  overcome  the  devil  in  certain  instances  must 
first  overcome  heaven  by  prayer,  and  conquer  himself  by 
self-denial.  The  drink-devil  is  one  of  the  kind  which 
may  assuredly  be  conquered  by  faith  ;  and  yet  we  must 
generally  use  much  intercession  God-ward,  and  total 
abstinence,  as  an  example  man-ward,  before  we  can  dis- 
place this  demon.  Our  business  in  the  world  is  to  deliver 
men  from  the  power  of  the  devil,  and  we  must  go  to 


CHAP.  XVII.]  Again  the  King  speaks  of  his  IDeath.  2S3 

Jesus  to  learn  the  way.  No  amount  either  of  prayer  or 
self-denial  must  be  spared  if  we  can  thereby  deliver  one 
soul  from  the  power  of  evil  ;  and  true  faith  in  God  will 
enable  us  to  put  up  the  prayer  and  practise  the  self- 
denial.  May  he,  some  of  us  have  failed  because  we  are 
not  yet  well  instructed  in  the  right  method  of  procedure. 
Either  we  are  trying  faith  without  using  the  appointed 
means,  or  we  are  using  the  means  but  not  exercising 
simple  faith  in  God  ;  and  in  either  case  we  shall  make  a 
failure  of  it.  If  we  go  to  work  by  faith  in  God,  in  Christ's 
own  way,  we  shall  drive  out  the  evil  spirit. 


CHAPTER   XVII.     23,33. 

[Again  the  King  speaks  of  his  Death.] 

22,  23.  And  while  they  abode  in  Galilee,  Jesus  said  unto 
them.  The  Son  of  man  shall  be  betrayed  into  the  hands  of  men  : 
and  they  shall  kill  him,  and  the  third  day  he  shall  be  raised 
again.     And  they  were  exceeding  sorry. 

Our  Lord  returned  often  to  the  solemn  subject  of  his 
death  at  the  hands  of  men.  It  was  on  his  own  mind,  and 
therefore  he  spake  of  it  to  his  disciples.  Their  minds 
were  far  too  receptive  of  other  notions  in  reference  to 
his  kingdom,  and  therefore  he  set  before  them  the  truth 
again  and  again,  almost  in  the  same  words.  He  would 
banish  all  dreams  of  a  worldly  monarchy  from  their  souls. 
His  death  would  be  a  grievous  trial  to  them,  and  he 
would  prepare  them  for  it.  He  now  speaks  of  his  being 
betrayed :  this  was  ever  a  bitter  drop  in  his  cup  of  gall. 
The  Son  of  man  comes  to  save  men,  and  is,  by  a  man, 
"  betrayed  into  the  hands  of  men."  For  man  he  lived,  by 
man  he  is  betrayed,  and  by  man  he  died.  Full  well  he 
foresaw  that  "  they  shall  kill  him."     O  suicidal  world  ! 


284  Our  King  and  the  Tribute  Money,  [chap.  xvit. 

Will  nothing  content  thee  but  the  blood  of  God's  own 
Son  ? 

Our  Lord  would  have  us  preach  much  about  his  death 
now  that  it  is  accomplished,  for  he  continually  talked  of 
it  while  yet  in  the  future.  No  theme  is  so  vital,  .so 
practical,  so  needful. 

His  penetrating  mind  realized  death,  and  anticipated 
that  third  day,  when  the  word  would  be  fulfilled, — "  He 
shall  be  raised  again."  This  was  the  light  of  the  morn- 
ing which  would  have  banished  the  darkness  of  despair 
from  the  minds  of  the  disciples,  if  they  had  understood 
and  believed.  An  old  writer  says,  "  He  sugared  the 
bitter  pill  of  his  death  with  the  sweetness  of  his  assured 
resurrection." 

Our  Lord  well  knew  what  he  said,  and  he  used  plain 
terms  ;  but  speak  as  he  might,  his  followers  could  only 
in  part  apprehend  his  meaning  ;  and  that  part  made  them 
^''exceeding  sorry."  Christ's  words,  half  understood,  may 
cause  the  heart  great  grief.  Yet,  it  may  be,  this  cooling 
cloud  of  fear  calmed  their  minds,  and  kept  them  from 
that  fanaticism  which  filled  the^air  around  them.  He 
knew  best  what  state  of  mind  would  be  safest  for  them 
at  that  time  ;  and  he  knows  the  same  as  to  us  at  this 
moment. 


CHAPTER    XVII.     34—27. 

[Our  King  and  the  Tribute  Money.] 

24.  -  And  when  they  were  come  to  Capernaum,  they  that 
received  tribute  money  came  to  Peter,  and  said.  Doth  not  your 
master  pay  tribute  ? 

The  half-shekel  tribute  was  a  religious  payment, 
based  originally  on  law,  but  enlarged  by  a  custom  which 
had  no  support   in   Scripture.     It  was  ordained  by  the- 


CHAP,  xvir.]  Our  King  and  the  Tribute  Money.    285 

divine  law  to  be  paid  for  each  person  to  the  Lord  when 
the  people  were  counted.  From  this  redemption-money 
there  was  no  exemption  ;  but  it  was  not  a  tax  levied  year 
by  year.  It  had  gradually  grown  into  a  fashion  among 
professedly  religious  people  to  pay  this  ^''tribute  money" 
every  year ;  but  the  payment  was  entirely  optional. 
Thus,  it  was  established  by  custom,  but  it  had  not  been 
appointed  by  law,  and  could  not  be  enforced  by  it.  It 
was  a  voluntary  annual  gift,  and  only  persons  who  M^ere 
professed  devotees  of  the  Jewish  religion  would  pay  it. 
Such  religionists  as  these  would  be  very  particular,  not 
only  to  pay  the  annual  tribute,  but  to  have  it  known  that 
they  paid  it.  -  The  collectors  of  half-shekels  did  not 
apply  at  once  to  Jesus,  of  whom,  it  may  be,  they  stood  in 
salutary  awe  ;  but  they  addressed  Peter  with  the  some- 
what ensnaring  question,  "  Doth  not  your  master  pay  trib- 
ute?" As  much  as  to  say,  "  Surely  he  does  so:  we 
would  not  suspect  him  of  neglecting  to  do  so.  A  person 
of  such  eminence  cannot  fail  to  be  peculiarly  exact  as  to 
this  customary  fee." 

25,  26.  He  saith.  Yes.  And  when  he  was  come  into  the 
house,  Jesus  prevented  him,  saying.  What  thinkesi  thou,  Simon  ? 
of  whom  do  the  kings  of  the  earth  take  custom  or  tribute  f  of 
their  own  children,  or  of  strangers?  Peter  saith  unto  hi?n. 
Of  strangers.  Jesus  saith  unto  him.  Then  are  the  children 
free. 

Peter  was  in  such  a  hurry  to  vindicate  his  Lord  that 
he  compromised  him.  "  ZTi?  saith,  Yes."  He  might 
have  asked  his  Lord's  mind,  or  he  might  have  referred 
the  collectors  to  Jesus  himself  ;  but  he  was  in  a  hurry, 
and  thought  himself  safe  enough  in  maintaining  his 
Master's  reputation.  He  was  quite  certain  that  his  Lord 
would  do  all  that  good  people  did.  Our  Saviour  and 
his  cause  have  often  suffered  from  the  zeal  of  friends. 
Christ  is  better  known  by  what  he  says  himself  than  by 
what  his  friends  say  for  him. 


286  Our  King  and  the  Tribute  Money,  [chap.  xvii. 

Peter  was  out  of  doors  at  the  time  he  gave  his  quick 
reply,  and  little  did  he  think  that  the  Lord  Jesus  would 
note  what  he  had  said,  and  tell  him  of  it  as  soon  as  he 
was  come  into  the  house  ;  but  so  it  was. 

Our  Lord  began  with  Peter  upon  the  subject  before 
he  had  time  to  state  his  action  or  defend  it :  "  Jesus  pre- 
vented him."  He  knew  what  his  servant  had  been  doing, 
and  he  hastened  to  set  him  right.  As  he  had  been  but 
little  of  a  Peter  in  this  case,  our  Lord  calls  him  ''''Simon." 
He  questions  him  :  "  What  thinkest  thou,  Simon  ?  "  He 
will  make  him  judge  in  the  case.  Do  kings  take  poll-tax 
of  their  own  children,  or  of  strangers  1  Of  course,  the 
family  of  the  prince  was  always /l^^^  fron>  the  levy.  The 
king's  subjects,  and  especially  the  aliens  under  his  rule, 
must  pay  the  capitation  charge  ;  but  the  princes  of  the 
blood  royal  were  free.  Should  Jesus  pay  redemption- 
money  for  himself  to  God  ?  Should  he,  who  is  himself 
the  King's  Son,  come  under  poll-tax  to  his  Father  ?  If 
tribute  money  has  become  a  tax  to  be  levied  in  the  king- 
dom of  God,  "  then  are  the  children  free."  Neither  Jesus 
nor  Peter  was  bound  to  pay.  Peter  had  not  seen  the 
matter  in  this  light. 

27.  Notwithstanding,  lest  we  should  off  end  them,  go  thou 
to  the  sea,  and  cast  an  hook,  and  take  up  the  fish  that  first 
Cometh  up  ;  and  when  thou  hast  opened  his  mouth,  thou  shall 
find  a  piece  of  money  :  that  take,  and  give  unto  them  for  me 
and  thee. 

Our  Saviour  would  not  willingly  give  ground  for  of- 
fence. He  was  not  bound  to  pay  ;  but  rather  than  raise 
a  scandal,  he  would  pay  both  for  himself  and  for  Peter. 
How  gracious  were  his  words  :  "Notwithstanding,  lest  we 
should  offend  them  "  !  If  the  question  had  remained  by 
itself,  clear  from  other  circumstances,  our  Lord  might, 
on  principle,  have  declined  to  pay  the  tribute  money ; 
but  Peter's  rash  declaration  had  compromised  his  Lord, 
and  he  would  not  seem  to  be  false  to  the  promise  made 


CHAP.  XVII.]  Our  King  and  the  Tribute  Money.  287 

by  his  follower.  Besides,  Peter  would  be  involved  in  a 
dispute,  and  Jesus  will  far  rather  pay  than  leave  his  ser- 
vant in  a  difficulty.  When  the  pocket  is  involved  in  a 
matter  of  principle,  we  must  be  careful  that  we  do  not 
even  seem  to  be  saving  our  money  by  a  pretence.  Usu- 
ally, it  will  be  wisest  to  pay  under  protest,  lest  it  should 
appear  that  we  are  careful  of  conscience  in  a  special  de- 
gree when  we  can  also  be  careful  of  our  cash. 

The  manner  of  payment  prevented  the  act  from  com- 
promising our  Lord.  Very  interesting  was  the  hooking 
of  the  fish  which  brought  the  silver  in  its  mouth.  "  Take 
up  the  fish  that  first  cometh  up ;  and  when  thou  hast  opened 
his  mouth,  thou  shalt  find  a  piece  of  money."  Very  re- 
markable the  providence  which  caused  the  shekel  to  fall 
into  the  sea,  and  made  the  fish  first  to  swallow  it,  and 
then  to  rise  to  the  hook  as  soon  as  Peter  began  his  an- 
gling. Thus  the  great  Son  pays  the  tax  levied  for  his 
Father's  house ;  but  he  exercises  his  royal  prerogative  in 
the  act,  and  takes  the  shekel  out  of  the  royal  treasury. 
As  man  he  pays,  but  first  as  God  he  causes  the  fish  to 
bring  him  the  shekel  in  its  mouth. 

The  piece  of  money  was  enough  to  pay  for  Peter  as 
well  as  for  his  Lord.  Thus  did  our  Lord  submit  to  be 
treated  as  one  who  had  forfeited  life,  and  must  have  a 
half-shekel  paid  as  redemption-money  for  him.  This  he 
has  done  for  our  sake,  and  in  association  with  us ;  and 
we  are  redeemed  by  his  act,  and  in  union  with  him  :  for 
he  said  of  the  .piece  of  money,  "  That  take,  and  give  unto 
them  for  me  and  thee."  There  were  not  two  half-shekels, 
but  one  piece  of  money,  paid  for  Jesus  and  Peter  :  thus 
we  see  that  his  people  are  joined  with  him  in  the  one 
redemption. 

"  He  bore  on  the  tree  the  sentence  for  me, 
And  now  both  the  Surety  and  sinner  are  free." 

The  obvious  moral  lesson  is, — Pay  rather  than  cause 
offence. 


288  The  King  arranges  [chap,  xviii. 

But  far  greater  and  deeper  truths  lie  slumbering 
down  below.  They  are  such  as  these  :  the  glorious  free- 
dom of  the  Son,  his  coming  under  tribute  for  our  sakes, 
and  the  clearance  of  himself  and  us  by  the  one  payment 
which  he  himself  provided. 


CHAPTER   XVIII.     1—5. 
[The  King  arranges  Rank  in  his  Kingdom.] 

1 .  At  the  sa7ne  time  came  the  disciples  unto  Jesus,  saying. 
Who  is  the  greatest  in  the  kingdom  of  heaven  f 

He  spoke  of  his  abasement,  they  thought  of  their 
own  advancement;  and  that  "at  the  same  time."  How 
different  at  the  same  moment  the  Teacher  and  the  dis- 
ciples!  The  idea  of  greatness,  and  of  more  or  less  of  it 
for  each  one,  was  interwoven  with  their  notion  of  a 
kingdom,  even  though  it  might  be  "  the  kingdom  of 
heaven.''  They  came  unto  Jesus j  but  how  could  they 
have  the  hardihood  to  ask  their  lowly  Lord  a  question 
so  manifestly  alien  to  his  thought  and  spirit?  It  showed 
their  trustfulness,  but  also  displayed  their  folly. 

2.  And  Jesus  called  a  little  child  unto  him,  and  set  him 
in  the  midst  of  them. 

He  did  not  answer  them  with  words  alone,  but  made 
his  teaching  more  impressive  by  an  act.  He  "called  a 
little  child  unto  him."  The  child  came  at  once,  and 
Jesus  "set  him  in  the  midst  of  them."  That  the  child 
came  at  his  call,  and  was  willingly  placed  where  Jesus 
wished,  is  evidence  of  a  sweetness  of  manner  on  the  part 
of  our  Lord.  Surely  there  was  a  smile  on  his  face  when 
he  bade  the  little  one  come  unto  him  ;  and  there  must 
have  been  a  charming  gentleness  in  the  manner  in  which 


CHAP,  xvm.]         Rank  in  his  Kingdom.  289 

he  placed  the  child  in  the  centre  of  the  twelve,  as  his 
little  model.  Let  us  see  Jesus  and  the  little  child,  and 
the  twelve  apostles  grouped  around  the  two  central 
figures.  Thus  may  the  whole  church  gather  to  study 
Jesus,  and  the  childlike  character. 

3.  And  said.  Verily  I  say  unto  you.  Except  ye  be  con- 
verted, and  become  as  littli  children,  ye  shall  not  eriter  into  the 
kingdom  of  heaven. 

The  apostles  were  converted  in  one  sense,  but  even 
they  needed  a  further  conversion.  They  needed  to  be 
converted  from  self-seeking  to  humbleness  and  content. 
A  little  child  has  no  ambitious  dreams  ;  he  is  satisfied 
with  little  things  ;  he  trusts  ;  he  aims  not  at  greatness  : 
he  yields  to  command.  There  is  no  entering  into- the 
kingdom  of  heaven  but  by  descending  from  fancied  great- 
ness to  real  lowliness  of  mind,  and  becotmng  as  little 
children.  To  rise  to  the  greatness  of  grace,  we  must  go 
down  to  the  littleness,  the  simplicity,  and  the  trustful- 
ness of  childhood.  Since  this  was  the  rule  for  apostles, 
we  may  depend  upon  it  we  cannot  enter  the  kingdom  in 
any  less  humbling  manner.  This  truth  is  verified  by  our 
Lord's  solemnly  attesting  word,  "  Verily  I  say  unto  you." 

4.  Whosoever  therefore  shall  humble  himself  as  this  little 
child,  the  same  is  greatest  in  the  kingdom  of  heaven. 

In  the  kingdom  of  heaven  the  least  is  the  greatest. 
The  most  humble  is  the  most  exalted.  He  that  will 
fulfil  the  lowest  offices  for  the  brethren  shall  be  highest 
in  their  esteem.  We  have  need  to  use  endeavours  to 
make  ourselves  truly  lowly  in  mind ;  and  if,  through 
almighty  grace,  we  succeed  in  it,  we  shall  take  high  de- 
grees in  the  school  of  love.  What  a  kingdom  is  this,  in 
which  every  man  ascends  by  willingly  going  down  ! 

It  is  wisdom  for  a  man  to  humble  himself,  for  thus  he 
will  escape  the  necessity  of  being  humbled.  Children 
do  not  try  to  be  humble,  but  they  are  so  ;  and  the  same 


290  Our  King's  Warning         [chap.  xvin. 

is  the  case  with  really  gracious  persons.  The  imitation 
of  humility  is  sickening  ;  the  reality  is  attractive.  May 
grace  work  it  in  us  ! 

5.  And  whoso  shall  receive  one  such  little  child  in  jny 
name  receiveth  tne. 

It  is  no  small  thing  to  be  able  to  appreciate  humble 
and  lowly  characters.  To  receive  one  childlike  believer 
in  Christ's  name  is  to  receive  Christ.  To  delight  in  a 
lowly,  trustful  character  is  to  delight  in  Christ.  If  we 
count  it  a  joy  to  do  service  to  such  persons,  we  may  be 
sure  that  we  are  therein  serving  our  Lord.  Those  who 
receive  little  ones  in  Christ's  name  will  grow  like  them, 
and  so  in  another  way  will  receive  Christ  into  their  own 
souls. 


CHAPTER  XVIII.     6—14. 
[Our  King's  Warning  against  Offences,  especially 

THOSE    WHICH    INJURE    THE    LITTLE    OnES.] 

6.  But  whoso  shall  offend  one  of  these  little  ones  which 
believe  in  me,  it  were  better  for  him  that  a  millstone  were 
hanged  about  his  neck,  and  that  he  were  drowned  in  the  depth 
of  the  sea. 

To  bless  a  little  one  is  to  entertain  the  Saviour  him- 
self. To  set  one's  self  to  pervert  the  simple,  or  to  mo- 
lest the  humble,  will  be  the  sure  way  to  a  terrible  doom. 

Little  ones  which  believe  in  Jesus  are  specially  under 
his  guardian  care,  and  only  the  desperately  malicious 
will  attack  them,  or  seek  to  make  them  stumble.  Such 
an  evil  person  will  gain  nothing,  even  should  he  win  the 
easy  victory  he  looks  for  :  he  will,  on  the  contrary,  be 
preparing  for  himself  a  terrible  retribution.     Jt  were  bet- 


CHAP.  XVIII.]  AGAINST  Offences.  291 

ter  for  him  that  the  biggest  of  millstones,  such  as  would 
be  used  in  a  mill  worked  by  an  ass,  were  hanged  about 
his  neck,  and  that  he,  himself,  were  then  hurled  over- 
board, and  drowned  in  the  depth  of  the  sea.  He  will  sink 
surely,  sink  infamously,  sink  never  to  rise  again.  The 
haters  of  the  humble  are  among  the  worst  of  men,  for 
their  enmity  is  unprovoked.  They  may  hope  to  rise  by 
oppressing  or  duping  the  simple-hearted  ;  but  such  con- 
duct will  prove  their  certain  destruction  sooner  or  later. 
It  is  the  lowly  Lord  of  the  lowly  who  pronounces  this 
condemnation  ;  and  he  is  soon  to  be  the  Judge  of  quick 
and  dead. 

7.  Woe  unto  the  world  because  of  offences !  for  it  must 
needs  be  that  offences  come ;  but  woe  to  that  man  by  whom  the 
offence  comet h  ! 

It  is  a  sad  world  because  of  stumbling-blocks.  This 
is  the  great  misery  of  every  age.  Occasions  for  falling 
into  sin  are  terribly  many  ;  and  from  the  formation  of 
society  it  seems  as  if  it  must  be  so.  "  It  must  needs  be 
that  offences  come."  While  man  is  man,  his  surroundings 
will  be  trying,  and  his  fellow-men  will  too  often  become 
occasions  of  evil  to  him.  This  brings  woe  unto  the 
world ;  but  the  centre  of  that  woe  will  be  with  the  guilty 
cause  of  the  stumbling,  be  that  stumbling  what  it  may. 
Those  who  try  to  be  the  greatest  are  great  causers  of 
offences  :  the  humble  are  the  least  likely  to  make  others 
stumble.  Woe,  therefore,  is  the  sure  heritage  of  the 
proud  ;  for  he  is  that  man  by  whom  the  offence  cometh. 

8,  9.  Wherefore  if  thy  hand  or  thy  foot  offend  thee,  cut 
them  off,  and  cast  them  from  thee :  it  is  better  for  thee  to  enter 
into  life  halt  or  maimed,  rather  than  having  two  hands  or  two 
feet  to  be  cast  into  everlasting  fire.  And  if  thine  eye  offend 
thee,  pluck  it  out,  and  cast  it  from  thee :  it  is  better  for  thee 
to  enter  into  life  with  one  eye,  rather  than  having  two  eyes  to 
be  cast  into  hell  fire. 

Here  our  Lord  repeats   a  passage  from  the  Sermon 


2gi2  Our  King's  Warning  [chap.  xvm. 

on  the  Mount.  -(Chapter  v.  29,  30.)  Why  should  he 
not?  Great  lessons  need  to  be  often  taught ;  especially 
lessons  which  involve  painful  self-denial.  It  is  well 
when  at  the  close  of  a  man's  ministry  he  can  preach  the 
same  sermon  as  at  the  beginning.  Some  in  these  days 
change  continually  ;  Jesus  is  the  same  yesterday,  to-day, 
and  for  ever. 

Temptations  and  incitements  to  sin  are  so  dangerous 
that,  if  we  find  them  in  ourselves,  we  must  at  any  cost 
be  rid  of  the  causes  of  them.  If  escape  from  these 
temptations  should  cause  us  to  be  like  men  who  are  halt 
or  maimed,  or  have  only  one  eye,  the  loss  will  be  of  small 
consequence  so  long  as  we  enter  into  life.  Better  to  miss 
-  culture  through  a  rigid  Puritanism,  than  to  gain  all  the 
polish  and  accomplishments  of  the  age  at  tlie  expense  of 
our  spiritual  health.  Tiiough  at  our  entrance  into  the 
divine  life  we  should  seem  to  have  been  largely  losers 
by  renouncing  habits  or  possessions  which  we  felt  bound 
to  quit,  yet  we  shall  be  real  gainers.  Our  main  concern 
should  be  to  enter  into  life ;  and  if  this  should  cost  us 
skill  of  hand,  nimbleness  of  foot,  and  refinement  of  vis- 
ion, as  it  may,  we  must  cheerfully  deny  ourselves  that 
we  may  possess  eternal  life.  To  remain  in  sin  and  retain 
all  our  advantages  and  capacities  will  be  an  awful  loss 
when  we  are  cast  into  hell  fire,  which  is  the  sure  portion 
of  all  who  persevere  in  sinning.  A  lame,  maimed,  half- 
blinded  saint  is,  even  on  earth,  better  than  a  sinner  with 
every  faculty  fully  developed.  It  is  not  necessary  that 
hand,  or  foot,  or  eye  should  make  us  stumble  ;  but  if 
they  do,  the  surgical  process  is  short,  sharp,  decisive — 
Cut  them  off,  and  cast  them  from  thee,  or,  Pluck  it  out,  and 
cast  it  from  thee.  The  half-educated,  timid,  simple- 
minded  believer,  who,  to  escape  the  snares  of  false 
science,  worldly  cunning,  and  courtly  pride,  has  cut 
himself  off  from  what  men  call  "  ad,  iintages  ",  will,  in 
the  end,  prove  to  have  been  far  wiser  than  those  who 
risk  their  souls  for  the  sake  of  what  worldlings  imagine 


CHAP.  XVIII.]  AGAINST  Offences.  293 

to  be  necessary  to  human  perfecting.  The  man  who 
believes  God,  and  so  is  set  down  as  losing  his  critical 
eye,  is  a  wiser  person  than  he  who  by  double  acumen 
doubts  himself  into  hell.  Two  hands,  two  feet,  and  two 
eyes  will  be  of  small  advantage  if  cast  into  everlasting  fire. 
Let  the  reader  note  that  the  terrible  terms  here  em-  ' 
ployed  are  not  the  creation  of  the  dark  dreams  of  med- 
iaeval times,  but  are  the  words  of  the  loving  Jesus. 

10,  II.  Take  heed  that  ye  despise  not  one  of  these  little 
ones  ;  for  I  say  unto  you.  That  in  heaven  their  angels  do  al- 
ways behold  the  face  of  my  Father  which  is  in  heaven.  For 
the  Son  of  man  is  come  to  save  that  which  was  lost. 

The  humble  in  heart,  though  judged  to  be  fools 
among  the  ungodly,  must  not  be  so  judged  of  by  us. 
Take  heed  that  ye  despise  not  one  of  these  little  ones.  AVe 
must  see  to  it  that  we  never  look  down  on  them  with 
the  pity  which  is  akin  to  contempt.  They  are  very  dear 
to  God  :  they  are  cared  for  by  angels,  ay,  by  the  pres- 
ence of  angels  who  dwell  near  the  eternal  throne.  Their 
angels  are  not  in  the  rear  rank,  but  in  heaven  do  always 
behold  the  face  of  the  Father.  The  highest  courtiers  of 
glory  count  it  their  honour  to  watch  over  the  lowly  in 
heart.  Those  who  are  servants  to  poor  saints  and  little 
children  are  allowed  free  entrance  to  the  King  :  what 
must  he  think  of  his  little  ones  themselves  ? 

Nay,  this  is  not  all.  Jesus  himself  cares  for  the 
poorest  and  neediest.  Yes,  he  came  to  save  that  which 
was  lost.  How  dare  we  then  be  proud,  and  despise  a 
child  because  of  its  youth,  or  a  man  because  of  his 
poverty,  or  his  want  of  intelligence  ?  The  angels  and  the 
angels'  Lord  care  for  the  most  despised  of  our  race  ; 
shall  not  we  ? 

12.  How  think  ye?  if  a  man  have  an  hundred  sheep,  and 
one  of  them  be  gone  astray,  doth  he  not  leave  the  ninety  and 
nine,  and goethjnto  the  mountains,  and  seeketh  that  which  is 
gone  astray  ? 


£94  Our  King's  Warning  [chap.  xvm. 


We  may  not  even  think  harshly  of  wandering  ones. 
He  who  would  not  have  us  despise  the  little  will  not 
have  us  neglect  the  lost.  Nay,  the  lost  are  to  have 
special  consideration.  Is  not  the  owner  of  a  flock  for 
the  moment  more  concerned  about  the  one  astray,  than 
the  ninety  and  nine  which  are  safe  ?  The  lost  one  is  not 
better  than  any  one  of  the  others,  but  it  is  brought  into 
prominence  by  its  condition.  It  is  not  to  the  shepherd 
the  object  of  deserved  blame,  much  less  of  contempt  ; 
but  his  main  thought  is  sympathy  with  its  danger,  and 
the  fear  that  it  may  be  destroyed  before  he  can  find  it. 
To  save  it  he  makes  a  mountain  journey,  in  person, 
neglecting  the  large  flock  in  comparison  with  his  care  of 
the  one.  This  is  good  argument  for  despising  none — not 
only  of  the  least,  but  of  the  most  erring.  How  think  ye  I 
Ye  who  yourselves  were  once  astray,  and  have  been 
restored  by  the  Shepherd  and  Bishop  of  souls,  how 
think  ye  ? 

13.  And  if  so  be  that  he  find  it,  verily  I  say  unto  you,  he 
rejoiceth  more  of  that  sheep,  than  of  the  ninety  and  nine  which 
■went  not  astray. 

In  the  shepherd's  case  we  r^&d,  If  so  be  that  he  find 
it ;  but  our  great  Shepherd  fails  not,  and  is  not  dis- 
couraged. He  brings  back  all  the  sheep  that  his  Father 
gave  him. 

That  sheep  which,  after  wandering,  is  found,  gives  the 
shepherd  more  immediate  joy  than  all  the  rest,  just 
because  it  had  caused  him  more  present  concern.  Its 
rescue  brought  it  to  the  front  in  his  mind  :  he  was  forced 
to  do  more  for  it  than  for  the  ninety  and  nine,  and 
therefore,  estimating  its  value  by  what  it  has  cost  him,  he 
rejoiceth  more  of  that  sheep,  than  of  the  ninety  and  nine- 
which  went  not  astray.  He  is  not  vexed  by  his  loss  of 
time,  nor  angry  because  of  his  extra  labour  ;  but  his  joy 
is  undiluted  and  overflowing.  Evidently  the  Good 
Shepherd  does  not  despise  the  little  one  because  of  its 


CHAP,  xviii.j  AGAINST  Offences.  295 

straying  ;  for,  having  restored  it,  he  allots  it  a  chief  place 
in  his  thoughts  of  joy  ;  yea,  he  gets  from  it,  though  it  be 
but  one,  more  than  from  ninety  and  nine  others  of  the 
best  of  his  flock. 

14.  Even  so  it  is  not  the  will  of  your  Father  which  is  in 
heaven,  that  one  of  these  little  ones  should  perish. 

We  may  ourselves  complete  the  parallel  as  to  the 
Shepherd  of  souls  ;  it  is  too  obvious  to  need  the  Saviour 
to  rehearse  it. 

In  the  words  before  us,  our  Lord  further  avers  that 
our  Father  who  is  in  heaven  wills  not  that  any  one  of  these 
little  ones  should  perish.  Hence,  we  may  not  despise  any 
of  them  ;  nor,  indeed,  despise  any  because  of  their  being 
lowly,  and  of  mean  estate.  Humble  in  their  own  esti- 
mate of  themselves,  and  lightly  esteemed  among  men,  as 
the  Lord's  people  often  are,  and  surrounded  by  cruel 
foes,  as  is  frequently  the  case,  the  heavenly  Father  wills 
not  their  destruction,  nor  can  they  be  destroyed.  We 
must  not  treat  the  poor,  the  obscure,  the  little-gifted,  as 
though  we  thought  they  would  be  better  out  of  our  way, 
or  as  if  they  were  of  no  consequence  whatever,  and 
could  be  most  properly  ignored.  This  is  in  a  certain 
sense  to  make  them/^rwAy  for  those  whom  we  regard  as 
nothing  become  to  us  as  if  they  were  nothing.  He  who 
sits  in  the  highest  heaven  seeks  out  those  who  are  lowly 
in  heart,  and  of  a  contrite  spirit  because  of  their  wander- 
ings, and  he  sets  great  store  by  them.  Our  Father  in 
heaven  will  not  have  us  despise  those  who  are  precious 
in  his  eyes. 


2^6  The  King's  Law  [chap,  xviii. 

CHAPTER  XVIII.     15—35. 

[The  King's  Law  concerning  Offences.] 

1 5.  Moreover  if  thy  brother  shall  trespass  against  thee,  go 
and  tell  him  his  fault  between  thee  and  him  alone:  if  he  shall 
hear  thee,  thou  hast  gained  thy  brother. 

So  far  from  despising  any,  we  are  to  seek  their  good, 
even  when  they  have  done  us  wrong.  Here  is  a  case  of 
personal  offence  :  we  are  to  endeavour  to  make  peace 
with  our  brother  who  has  trespassed  against  us.  The 
offended  is  to  seek  the  offender.  We  must  not  let  tres- 
pass rankle  in  our  bosom,  by  maintaining  a  sullen  silence  ; 
nor  may  we  go  and  publish  the  matter  abroad.  We  must 
seek  out  the  offender,  and  tell  him  his  fault  as  if  he  were 
not  aware  of  it  ;  as  perhaps  he  may  not  be.  Let  the 
remonstrance  be  between  thee  and  him  alone.  It  may 
happen  that  he  will  at  once  rectify  the  wrong ;  and  then 
we  have  gained,  not  our  suit,  but  something  worth  far 
more — our  brother.  We  might  have  lost  him  :  happily,  a 
frank  word  has  won  him.     God  be  praised  ! 

16.  But  if  he  will  not  hear  thee,  then  take  with  thee  one  or 
two  more,  that  in  the  mo^tth  of  two  or  three  witnesses  every 
word  may  be  established. 

If  the  brother  has  trespassed  very  badly,  he  will 
probably  be  sullen,  or  impertinent,  and  he  will  not  hear 
thee.  Do  not,  therefore,  give  him  up  ;  persevere  in  seek- 
ing peace.  Give  your  own  pleadings  the  support  of  com- 
panionship :  Take  with  thee  one  or  two  more.  Possibly 
the  offender  may  notice  what  is  said  by  the  other 
brethren,  although  he  may  be  prejudiced  against  you  ;  or 
he  may  attach  weight  to  united  expostulation  which  he 
might  not  feel  if  the  complaint  came  from  one  only.    By 


CHAP.  XVIII.]  CONCERNING    OfFENCES.  20) 


calling  in  worthy  arbitrators,  you  give  the  offender  a 
fairer  opportunity  to  set  himself  right.  This  time,  let 
us  hope,  the  brother  will  be  won.  But  if  not,  you  will 
have  secured  yourself  against  misrepresentation  :  that  in 
the  mouth  of  two  or  three  witnesses  every  word  may  be 
established.  It  is  by  misquotation  of  words  that  quarrels 
are  fomented  ;  and  it  is  a  great  thing  to  have  the  means 
of  rectifying  erroneous  reports.  Although  it  is  a  very 
unwise  thing  to  interfere  in  quarrels,  yet  from  this  text  it 
is  clear  that  we  should  be  willing  to  be  one  of  the  two  or 
three  who  are  to  assist  in  settling  a  difference. 

17.  A?id  if  he  shall  neglect  to  hear  them,  tell  it  unto  the 
church  :  but  if  he  neglect  to  hear  the  church,  let  him  be  unto 
thee  as  an  heathen  man  and  a  publican. 

Men  capable  of  injuring  their  fellows  are  often  so 
hardened  that  they  reject  the  kindest  expostulations.  If 
a  brother  acts  in  this  way,  shall  we  give  him  up  ?  No,  we 
must  make  a  final  effort :  Tell  it  unto  the  church.  The 
whole  assembly  of  the  faithful  must  at  least  hear  the 
case,  and  they  must  plead  with  him.  He  is  to  have  an 
opportunity  of  hearing  the  judgment  and  advice  of  the 
whole  brotherhood.  Should  this  last  attempt  fail,  if  he 
neglect  to  hear  the  church,  he  must  be  left  as  incorrigible. 
No  pains  and  penalties  are  affixed.  The  brother  is  left 
to  himself :  he  is  regarded  as  being  like  the  rest  of  the 
unbelieving  world.  This  is  the  utmost  stretch  of  our 
severity.  He  is  one  who  needs  converting,  like  the  Gen- 
tiles outside  ;  but  towards  even  an  heathen  man  and  a 
publican  we  have  kindly  feelings  ;  for  we  seek  their  salva- 
tion, and  we  seek  that  of  the  excommunicated  brother  in 
the  same  way.  In  all  probability,  the  obstinate  friend 
will  ridicule  the  action  of  the  community  ;  and  yet  there 
is  some  possibility  that  he  will  be  impressed  thereby,  and 
led  to  a  better  mind.  At  any  rate,  from  the  first  per- 
sonal visit  of  the  injured  brother  down  to  the  last  act  of 
disownment,  nothing  has  been  done  vindictively,  but  all 


298  The  King's  Law  [chap,  xviii. 

has  been  affectionately  carried  out,  with  the  view  of  set- 
ting the  brother  right.  The  trespasser  who  will  not  be 
reconciled  has  incurred  much  guilt  by  resisting  the  at- 
tempts of  love,  made  in  obedience  to  the  command  of 
the  great  Head  of  the  church. 

1 8.  Verify  I  say  unto  you.  Whatsoever  ye  shall  bind  on 
earth  shall  be  bound  in  heaven:  and  whatsoever  ye  shall  loose 
on  earth  shall  be  loosed  in  heaveit. 

Our  Lord  had  inaugurated  the  church  by  handing  its 
keys  to  Peter  as  representing  the  whole  brotherhood  ; 
and  now  he  distinctly  recognizes  those  keys  as  being  in 
the  hands  of  the  whole  church.  Verily  I  say  unto  you, 
"  Whatsoever  ye  shall  bind."  Those  who  bind  are  all  the 
disciples,  or  the  whole  of  the  church  which  had  been 
called  in  to  make  peace  between  the  two  brethren. 
Each  church  has  the  keys  of  its  own  door.  When  those 
keys  are  rightly  turned  by  the  assembly  below,  the  act  is 
ratified  above  :  that  which  they  bind  on  earth  shall  be 
bound  in  heaven.  If,  by  God's  grace,  erring  brethren  re- 
pent, and  are  freed  from  the  censure  of  the  assembly, 
the  Lord  on  high  sanctions  the  deed,  according  to  his 
word —  Whatsoever  ye  shall  loose  on  earth  shall  be  loosed  in 
heaven.  This  is  to  be  understood  with  the  limitation 
that  it  is  really  a  church  of  Christ  which  acts,  that  it 
acts  in  his  name,  and  rightly  administers  his  laws.  A 
deep  solemnity  surrounds  the  binding  and  loosing  of  true 
Christian  assemblies.  It  is  no  light  thing  to  act  as  a 
church,  and  no  little  thing  to  be  put  forth  from  it,  or  to 
be  restored  again  to  its  fellowship.  Our  Lord  made  this 
clear  by  commencing  with  his  authoritative  preface — 
Verily  I  say  unto  you. 

19.  Again  I  say  unto  you,  That  if  two  of  you  shall  agree 
on  earth  as  touching  anything  that  they  shall  ask,  it  shall  be 
done  for  them  of  my  Father  which  is  in  heaven. 

Thus  the  Saviour  sets  his  seal  upon  assemblies  of  the 


CHAP.  XVIII.]  CONCERNING    OfFENCES.  299 

faithful,  even  of  the  smallest  kind,  not  only  in  their  acts  of 
discipline,  but  in  their  intercessions.  Note  how  tenderly 
Jesus  speaks  of  his  followers:  "  If  two  of  you."  Poor 
as  you  are,  if  two  of  you  agree  in  prayer  oti  earth,  "  7ny 
Father  which  is  in  heaven  "  will  hearken' to  your  pleading. 
Prayer  should  be  matter  for  previous  consideration,  and 
persons  about  to  join  in  prayer  should  "  agree  as  touch- 
ing anything  that  they  shall  ask."  Then  they  come  to- 
gether with  an  intelligent  design,  seeking  a  known  bless- 
ing, and  agreeing  to  combine  their  desires  and  their  faith 
in  reference  to  the  one  chosen  object.  Two  believers 
united  in  holy  desire  and  solemn  prayer  will  have  great 
power  with  God.  Instead  of  despising  the  verdict  of  so 
small  a  gathering,  we  ought  to  respect  it,  since  the 
Father  does  so. 

Note  the  power  of  combined  prayer.  There  is  no 
excuse  for  giving  up  prayer-meetings  while  there  are  two 
praying  people  in  the  place  ;  for  two  can  prevail  with 
God.  Of  course,  more  is  needed  than  a  cold  agreement 
that  certain  things  are  desirable ;  there  must  be  impor- 
tunity and  faith. 

20.  For  where  two  or  three  are  gathered  together  in  my 
name,  there  am  I  in  the  midst  of  them. 

The  presence  of  Jesus  is  the  fixed  centre  of  the  as- 
sembly, the  warrant  for  its  coming  together,  and  the 
power  with  which  it  acts.  The  church,  however  small, 
is  gathered  in  his  name.  Jesus  is  there  first :  I  am  in  the 
midst  of  them.  We  are  gathered  together  by  the  holy 
impulses  of  Christian  brotherhood,  and  our  meeting  is 
in  the  name  of  Jesus,  and  therefore  there  he  is  ;  near,  not 
only  to  the  leader,  or  to  the  minister,  but  in  the  midst, 
and  therefore  near  to  each  worshipper.  We  meet  to  do 
him  honour,  to  hear  his  Word,  to  stir  each  other  up  to 
obey  his  will ;  and  he  is  there  to  aid  us.  However 
small  the  number,  we  make  a  quorum  ;  and  what  is  done 
according  to  the  laws  of  Christ  is  done  with  his  author- 


300  The  King's  Law  [chap,  xviii. 

ity.  Hence  it  is  that  there  is  great  power  in  united 
prayer  from  such  persons  :  it  is  Jesus  pleading  in  his 
saints.  This  should  prevent  Christian  men  from  giving 
or  taking  offence  ;  for  if  Jesus  be  in  our  midst,  our  peace 
must  not  be  broken  by  strife. 

21.  Then  came  Peter  to  hun,  and  said.  Lord,  how  oft 
shall  my  brother  sin  against  me,  and  I  forgive  hitn  f  till  seven 
times  ? 

Peter's  question  was  opportune,  giving  a  further  open- 
ing for  our  Lord  to  enlarge  upon  the  removal  of  offences. 
Peter  takes  it  for  granted  that  he  ^ov\^  forgive,  and  he 
only  wishes  to  know  how  far  he  may  carry  this  forgive- 
ness. Doubtless  he  thought  that  he  had  given  great 
latitude  when  he  suggested  till  seven  ti?nes.  Probably 
he  felt  that  he  would  need  great  grace  to  get  so  far  as 
that  in  the  patient  endurance  of  his  brother's  sinning 
against  him.  It  is  true  Peter  did  not  go  far  enough  ; 
but  do  we  go  as  far?  Are  not  some  professors  very 
mindful  of  small  grievances  ?  Have  many  of  us  grace 
enough  even  for  a  sevenfold  forgiveness  ? 

22.  Jesus  saith  unto  him,  I  say  not  unto  thee.  Until  seven 
times :  but.  Until  seventy  times  seven. 

Our  Lord  intends  to  teach  us  to  forgive  always  and 
without  end.  He  sets  no  limit.  I  say  not  unto  thee,"  Until 
seven  times."  Measured  mercy  is  not  according  to  the 
command.  We  may  read  the  words  of  our  Lord  in  this 
verse  as  seventy-seven  times,  or  as  seventy  titnes  seven,  or 
four-hundred-and-ninety  times  :  there  is  no  occasion  to 
be  very  definite  about  numbers  where  an  indefinite 
number  is  meant.  We  should  make  too  small  an  account 
of  offences  to  occupy  time  in  counting  them,  or  in  reck- 
oning the  number  of  times  that  we  have  overlooked 
them. 

23.  Therefore  is  the  kingdom  of  heaven  likened  unto  a 
certain  king,  which  would  take  account  of  his  servants. 


CHAP.  XVIII.]  CONCERNING    OFFENCES.  30I 

The  kingdom  of  heaven  is  again  brought  forward. 
We  must  not  forget  that  this  is  the  key  of  Matthew's 
Gospel.  In  all  kingdoms  there  must  be  a  king,  a  tri- 
bunal, and  a  time  for  judgment  of  those  under  rule. 
The  personal  servants  of  a  king  must  expect  to  give  in  a 
special  account  as  to  how  they  have  used  their  lord's 
goods.  Our  Lord  is  that  certain  king,  who  would  take 
account  of  his  servants.  Even  if  he  called  no  one  else  to 
give  an  account,  he  would  assuredly  call  his  own  ser- 
vants to  a  settlement. 

24.  And  when  he  had  begun  to  reckon,  one  was  brought 
unto  him,  which  owed  him  ten  thousand  talents. 

Ten  thousand  talents  was  on  immense  amount  for  a 
servant  to  owe  his  king.  Some  reckon  that  it  was  equiv- 
alent to  two  millions  of  our  money.  It  was  a  debt  which 
could  not  be  paid  ;  overwhelming,  and  almost  incalcu- 
lable. This  debt  cropped  up  as  soon  as  the  king  had  be- 
gun to  reckon  :  it  was  a  matter  of  notoriety,  too  vast  to 
be  concealed.  The  debtor  was  brought  bound  before 
his  lord,  but  his  vast  debt  was  his  strongest  bond.  Ten 
thousand  talents !  Yet  what  is  this  amount  to  the 
burden  of  our  obligations  to  God  ?  O  my  soul,  humble 
thyself  as  thou  answerest  the  question,  "  How  much 
owest  thou  ? " 

25.  But  forasmucfi  as  he  had  not  to  pay,  his  lord  com- 
manded him  to  be  sold,  and  his  wife,  and  children,  and  all 
that  he  had,  and  payment  to  be  made. 

The  debtor  was  penniless  :  he  had  not  to  pay.  The 
creditor  takes  possession  of  the  man  :  his  lord  commanded 
him  to  be  sold.  His  wife,  his  children,  and  all  that  he  had 
were  to  be  sold  also  ;  but  all  put  together,  '^V^n  payment 
was  to  be  made,  it  came  to  nothing  compared  with  the 
enormous  debt.  The  sale  of  the  man  and  his  family  was 
according  to  Oriental  justice  :  the  generous  lord  here 
described  did  not  hesitate  to  exact  it,  and  the  debtor 


302  The  King's  Law  [chap.  xvm. 

himself  raised  no  question  about  the  righteousness  of 
the  proceeding.  Our  Lord  does  not  justify  the  act  of 
the  lord  in  the  story :  he  simply  uses  the  custom  as  a 
part  of  the  scenery  of  his  parable.  We  may  be  thankful 
that  the  spirit  of  Christianity  has  utterly  abolished  a 
law  which  made  unoffending  children  suffer  for  their 
father's  default,  by  the  loss  of  their  liberties.  The  ser- 
vant was  in  a  sad  plight  indeed  when  nothing  remained 
his  own,  and  even  his  own  personality  was  sold  away 
from  him.  He  had  not  to  pay  ;  yet  by  royal  order  pay- 
ment was  to  be  made  :  he  was  wretched  indeed. 

26.  The  servant  therefore  fell  down,  and  worshipped  him, 
saying,  Lord,  have  patience  with  me,  and  I  will  pay  thee  all. 

He  could  not  pay,  but  he  could  humble  himself 
before  his  lord.  He  fell  down  and  worshipped  him.  He 
owned  the  debt,  and  begged  for  time:  ^' Have  patience 
with  me."  Moreover,  he  gave  a  promise  to  discharge 
his  obligations  :  '''' I  will  pay  thee  all."  The  promise  was 
not  worth  the  breath  which  spoke  it.  It  is  a  very  usual 
thing  for  men  who  can  incur  an  enormous  debt  to  make 
light  of  the  payment,  and  fancy  that  a  bill  at  three 
months  is  as  good  as  gold.  They  dream  that  time  is 
money,  and  that  a  promise  is  a  payment.  Many  a  poor 
sinner  is  very  rich  in  resolutions.  This  servant-debtor 
thought  he  only  needed  patience  ;  but  indeed  he  needed 
forgiveness  !  It  seems  strange  that  he  did  not  see  this, 
since  the  debt  was  so  great,  and  he  had  nothing  where- 
with to  pay,  but  was  utterly  bankrupt :  yet  it  is  a  well- 
known  fact,  that  men  do  not  see  their  true  condition 
before  the  Lord  God,  even  when  they  perceive  that  in 
many  things  they  come-  short. 

27.  Then  the  lord  of  that  servant  was  moved  with  com- 
passion, and  loosed  him,  and  forgave  him  the  debt. 

Humility  and  prayer  prevailed  ;  for  the  lord  of  that 
servant  was  such  a  king  as  the  whole  universe  cannot 


CHAP,  xvni.]  CONCERNING    OFFENCES.  3O3 

rival  for  pity  and  grace.  The  debtor  received  far  more 
than  he  dared  to  ask  ;  for  the  measure  of  the  gracious 
deed  was  not  his  own  sense  of  need,  nor  even  his  own 
prayers,  but  the  compassion  of  his  lord.  The  heart  of 
the  great  creditor  was  touched,  and  his  whole  being  was 
moved  with  pity.  The  penniless  debtor  was  unbound, 
and  his  debt  was  forgiven  him  :  his  lord  loosed  him,  and 
forgave  him.  We  know  what  this  means.  This  was 
kindness  indeed  !  There  could  be  no  greater  thing  done 
for  the  debtor  ;  and  all  was  so  free,  so  noble,  so  perfect, 
that  it  ought  to  have  produced  a  great  effect  upon  him, 
and  have  led  him,  in  his  measure,  to  imitate  the  royal 
example.  Hard  was  the  heart  which  such  a  fire  of  love 
could  not  soften. 

28.  But  the  same  servant  went  out,  and  found  one  of  his 
fellowservants,  which  owed  him  an  hundred  pence:  and  he 
laid  hands  on  him,  and  took  him  by  the  throat,  saying,  Pay  me 
that  thou  owest. 

The  same  servant,  but  how  different  his  bearing ! 
Just  now  he  was  a  lowly  suppliant,  but  now  he  is  a 
hectoring  tyrant.  Jle  went  out  from  the  presence  of  his 
gracious  lord,  scarcely  waiting  to  express  his  gratitude. 
Yls  found  one  of  his  fellowservants ;  not  his  servant,  nor 
his  inferior,  but  one  who  was  his  equal,  and  his  com- 
panion in  service.  This  man  owed  him  an  hundred 
pence :  a  mere  trifle  when  compared  with  the  enormous 
debt  which  had  been  forgiven.  We  expect  that  he  will 
at  once  wipe  out  that  little  score  ;  but  no  :  he  laid  hands 
on  him,  violently  seizing  him,  for  fear  he  should  get 
away  for  a  time.  He  took  him  by  the  throat,  and  bullied 
him  with  peremptory  demands.  He  would  have  no 
patience  with  his  debtor  ;  he  would  not  let  him  breathe 
if  he  did  not  pay.  The  debt  was  very,  very  small,  but 
the  claim  was  urged  with  intense  ferocity.  Our  little 
claims  against  our  fellow-men  are  too  apt  to  be  pressed 
upon  them  with  unsparing  severity.     The  claimant  had 


394  The  King's  Law  [chap.  xvni. 

not  even  patience  for  an  hour,  but  throttled  his  fellow- 
servant  with  the  rough  demand,  "Pay  me  that  thou 
owest."  What  right  had  he  to  be  choking  his  lord's 
servant?  He  was  injuring  one  who  belonged  to  his 
own  king.  Our  fellow-servant  is  our  Lord's  servant, 
and  not  ours  to  bully  and  oppress  as  we  please. 

29.  And  his  fellowservant  fell  down  at  his  feet,  and  be- 
sought him,  saying.  Have  patience  with  me,  and  I  will  pay 
thee  all. 

It  ought  to  have  startled  the  tyrant  when  he  heard 
his  own  prayer  addressed  to  himself.  It  was  word  for 
word  what  he  had  said  ;  and  the  suppliant's  posture  was 
just  what  his  own  had  been  when  before  his  lord  :  he 
fell  down  at  his  feet.  That  poor  promise,  too,  "/  will 
pay  thee  all"  was  repeated  in  his  ear,  and  with  much 
more  likelihood  of  its  being  fulfilled.  Surely  he  would 
give  the  same  answer  as  his  lord  had  granted  him  !  Not 
he  :  he  was  servile,  and  of  an  evil  spirit ;  his  lord  was  a 
king,  and  acted  royally. 

30.  And  he  would  not:  hut  went  and  cast  him  into 
prison,  till  he  should  pay  the  debt. 

Not  he  could  not,  but  he  would  not.  He  gave  no 
time,  proposed  no  composition,  promised  no  mercy.  He 
used  the  law  of  his  own  generous  king  as  a  means  of 
treading  down  his  poor  fellow-servant.  He  personally 
attended  to  the  debtor's  arrest :  he  went  and  cast  him 
into  prison.  He  sees  him  sentenced  to  a  debtor's  dun- 
geon, without  hope  of  coming  out  again  unless  by  pay- 
ment. It  was  his  lord's  own  prison,  too  :  he  was  making 
use  of  his  generous  sovereign's  lock-up  to  gratify  his 
own  malevolence.  He  vowed  that  his  fellow-servant 
should  lie  there  till  he  should  pay  the  debt.  Base  conduct 
this  !     As  common  as  it  is  base  ! 

31.  So  when  his  fellowservants  saw  what  was  done,  they 


CHAP.  XVin.]  CONCERNING    OfFENCES.  305 

were  very  sorry,  and  came  and  told  unto  their  lord  all  that 
was  done. 

Others  could  see  the  evil  of  his  conduct  if  he  could 
not.  His  fellowservants  saw  what  was  done  :  he  was  a 
notable  character,  and  what  he  did  was  sure  to  be 
observed.  Much  had  been  forgiven  him,  and  much  was 
expected  from  him.  His  fellow-servants  were  very  sorry 
for  the  imprisoned  debtor,  and  sorry  that  any  fellow- 
servant  of  theirs  should  degrade  himself  by  acting  in  a 
manner  so  opposite  to  the  treatment  which  he  had 
received  from  his  lord.  They  were  right  in  reporting 
the  transaction  to  head-quarters  ;  for  such  a  foul  offence 
ought  to  be  known  where  right  could  be  done.  Instead 
of  carrying  out  lynch  law,  they  told  unto  their  lord  all 
that  was  done.  This  was  a  very  sensible  course  of  con- 
duct on  their  part.  Let  us  adopt  this  plan  if  we  are 
ever  in  similar  circumstances,  instead  of  indulging  in 
foolish  gossip  and  angry  denunciation. 

32,  33.  The7i  his  lord,  after  that  he  had  called  him,  said 
unto  him,  O  thou  wicked  servant,  I  forgave  thee  all  that  debt, 
because  thou  desiredst  tne :  shouldest  ?iot  thou  also  have  had 
compassion  on  thy  fellowservant,  eve7i  as  I  had  pity  on  thee  f 

The  wretch  was  not  condemned  unheard  :  his  lord 
only  judged  him  after  that  he  had  called  him.  His  lord 
and  king  set  the  matter  before  him  very  clearly,  and  ap- 
pealed to  his  own  judgment  upon  the  case.  He  re- 
minded him  of  what  he  appeared  to  have  forgotten  :  at 
least,  he  had  acted  as  if  it  had  never  happened.  His 
lord  addressed  him  in  words  of  burning  indignation  : 
"  O  thou  wicked  servant."  It  was  atrocious  wickedness 
of  heart  which  had  permitted  him  to  indulge  in  such 
unworthy  conduct.  "  I  forgave  thee  all  that  debt." 
What  an  all  it  was  !  How  freely  was  the  debt  removed  ! 
"I  forgave  thee."  The  reason  given  was,  "because  thou 
desiredst  me."  Not  because  thou  hadst  deserved  such 
leniency,  or  couldst  ever  repay  it.     The  inference  from 


3o6         The  King's  Law  as  to  Offences,    [chap,  xviii. 

such  abounding  generosity  was  clear,  strong,  unanswer- 
able. The  last  words  of  the  verse  are  forcible  in  the 
highest  degree  :  "  Shouldest  not  thou  also  have  had  com- 
passion on  thy  fellow  servant  2"  How  readily  should  we 
forgive  the  little  offences  from  which  we  suffer,  since  our 
Lord  has  pardoned  our  grievous  transgressions  !  No 
offence  of  a  fellow-servant  can  be  compared  with  our 
sins  against  our  Lord.  What  a  model  for  our  compas- 
sion is  set  before  us  in  those  words,  ''  even  as  T  had  pity 
on  thee  "  ! 

The  culprit  made  no  defence.  What  could  he  say  ? 
He  was  unable  even  to  make  another  appeal  to  mercy. 
He  had  refused  mercy,  and  now  mercy  refused  him. 

34.  Attd  his  lordwas  wroth,  and  delivered  him  to  the  tor- 
mentors, till  he  should  pay  all  that  was  due  unto  him. 

His  lord  was  wroth  :  he  who  could  be  so  compassion- 
ate was  necessarily  a  man  of  warm  feelings,  and  there- 
fore he  could  be  angry.  Naturally,  he  was  compassion- 
ate towards  the  poor  debtor  in  prison,  and-  this  made 
him  indignant  with  the  wretch  who  had  imprisoned  him. 
It  was  righteous  wrath  which  gave  up  the  unforgiving 
servant  to  terrible  punishment  :  delivered  him  to  the  tor- 
mentors, the  proper  executioners  of  justice.  His  punish- 
ment would  be  without  end,  for  it  was  to  last  till  he 
should  pay  all  that  was  due  ;  and  the  debtor  could  never 
pay  the  ten  thousand  talents.  Things  must  take  their 
course  with  malicious  spirits.  They  have  put  themselves 
beyond  the  reach  of  mercy.  Love's  own  greatness 
necessitates  great  indignation  at  the  malice  which  insists 
upon  revenging  its  little  wrongs.  The  sovereignty  of 
God  is  never  unjust :  he  only  delivers  to  the  tormentors 
those  whom  the  law  of  the  universe  necessarily  con- 
demns. 

35.  So  likewise  shall  my  heavenly  Father  do  also  unto  you, 
if  ye  from  your  hearts  forgive  not  every  one  his  brother  their 
trespasses. 


CHAP.  XIX.]  The  King  and  the  Marriage  Laws.       307 

This  is  the  great  moral  lesson.  We  incur  greater 
wrath  by  refusing  to  forgive  than  by  all  the  rest  of  our 
indebtedness.  We  cannot  escape  from  condemnation 
if  we  refuse  to  pardon  others.  If  we  forgive  in  words 
only,  but  not  from  our  hearts,  we  remain  under  the  same 
condemnation.  Continued  anger  against  our  brother 
shuts  heaven's  gate  in  our  own  faces.  The  heavenly 
Father  of  the  Lord  Jesus  will  be  righteously  wrathful 
against  us,  and  will  deliver  us  to  the  tormentors  if  we  do 
not  from  our  hearts  forgive  every  one  his  brother's  tres- 
passes. 

Lord,  make  me  of  a  meek,  forgiving  spirit !  May  my 
heart  be  as  ready  to  pardon  oifences  as  it  is  to  beat ! 


CHAPTER   XIX.     1—13. 

[The  King  and  the  Marriage  Laws.] 

I,  2.  And  it  came  to  pass,  that  wheji  Jesus  had  finished 
these  sayings,  he  departed  front  Galilee,  and  came  into  the 
coasts  of  fudcea  beyond  Jordan  ;  and  great  multitudes  fol- 
lowed him  ;  and  he  healed  them  there. 

He  had  finished  these  sayings  upon  forgiveness,  and 
so  he  hastened  to  other  work  which  was  not  finished. 
He  was  ever  on  the  move,  and  he  departed  from  Galilee, 
which  had  received  so  much  of  his  care,  that  other  re- 
gions might  enjoy  his  ministry.  He  now  turned  more 
to  the  south,  into  the  coasts  of  Judaa  beyond  Jordan,  and 
he  did  good  at  every  turn.  When  he  had  finished  speak- 
ing to  the  disciples,  he  began  working  deeds  of  grace  in 
a  new  district,  and  great  multitudes  followed  him.  Ever 
the  crowd  was  at  his  heels,  held  both  by  his  word  and  by 
his  work.  He  was  drawing  near  to  Jerusalem,  and  his 
foes  were  on  the  watch  ;  but  he  did  not  restrain  his 


3o8       The  King  and  the  Marriage  Laws.  [chap.  xix. 

works  of  mercy  because  of  their  jealous  scrutiny  :  he 
healed  them  there.  The  place  of  our  Lord's  gracious 
work  is  worthy  to  be  remembered.  Where  the  need  was, 
there  the  help- was  given. 

3.  The  Pharisees  also  came  unto  him,  tempting  him,  and 
saying  unto  him.  Is  it  lawful  for  a  man  to  put  away  his  wife 
for  every  cause  ? 

Here  are  these  vipers  again  !  What  perseverance  in 
malice  !  Little  cared  they  for  instruction,  yet  they 
assumed  the  air  of  inquirers.  In  truth,  they  were  upon 
the  catch,  and  were  ready  to  dispute  with  him  whatever 
he  might  say.  The  question  is  cunningly  worded  :  "  Is 
it  lawful  for  a  man  to  put  away  his  wife  for  every  cause  1 " 
The  looser  the  terms  of  a  question,  the  more  likely  is  it 
to  entangle'  the  person  interrogated.  Their  own  con- 
sciences might  have  told  them  that  the  marriage  bond  is 
not  to  be  severed  for  any  and  every  reason  that  a  man 
likes  to  mention.  Yet  it  was  a  question  much  disputed 
at  the  time,  whether  a  man  could  send  away  his  wife  at 
pleasure,  or  whether  there  must  be  some  serious  reason 
alleged.  Whatever  Jesus  might  say,  the  Pharisees  meant 
to  use  his  verdict  against  him. 

4 — 6.  And  he  answered  and  said  unto  them.  Have  ye 
not  read,  that  he  which  made  them  at  the  beginning  made 
thetn  male  and  female,  and  said.  For  this  cause  shall  a  m.an 
leave  father  and  mother,  a7id  shall  cleave  to  his  wife :  and 
they  twain  shall  be  one  flesh  f  Wherefore  they  are  ?to  more 
twain,  but  one  flesh.  What  therefore  God  hath  joined  to- 
gether, let  not  man  put  asunder. 

In  his  reply,  Jesus  challenges  their  knowledge  of  the 
law:  "  Have  ye  not  read  V  It  was  a  forcible  mode  of 
appealing  to  their  own  boasted  acquaintance  with  the 
books  of  Moses.  Our  Lord  honours  Holy  Scripture  by 
drawing  his  argument  therefrom.  He  chose  specially  to 
set  his  seal  upon  a  part  of  the  story  of  creation — that 
story  which  modern  critics  speak  of  as  if  it  were  fable  or 


CHAr.  XIX.]  The  King  and  the  Marriage  Laws.       309 

myth.  He  took  his  hearers  back  to  the  beginning  when 
God  made  them  tnale  and  female,  and  made  them  one. 
"  In  the  image  of  God  created  he  hi/n  ;  male  and  female 
created  he  them  "  (Gen.  i.  27).  The  woman  was  taken 
out  of  man,  and  Adam  truly  said,  "  This  is  now  bone  of 
my  bones,  and  flesh  of  my  flesh "  (Gen.  ii.  23).  By 
marriage  this  unity  is  set  forth  and  embodied  under 
divine  sanction.  This  oneness  is  of  the  most  real  and 
vital  kind  :  "  T/iey  are  no  more  twain,  but  one  flesh." 
All  other  ties  are  feeble  compared  with  this  :  even  father 
and  mother  must  stand  second  to  the  wife  :  "  For  this 
cause  shall  a  man  leave  father  and  mother,  and  shall 
cleave  to  his  wife."  Being  divinely  appointed,  this  union 
must  not  be  broken  by  the  caprice  of  men  :  "  What  God 
hath  joined  together,  let  not  man  put  asunder."  Our  Lord 
thus  decides  for  the  life-long  perpetuity  of  the  marriage 
bond,  in  opposition  to  those  who  allowed  divorce  for 
"  every  cause ",  which  very  frequently  meant  for  no 
cause  whatever. 

7.  They  say  unto  him.  Why  did  Moses  then  command  to 
give  a  writing  of  divorcement,  and  to  put  her  away  f 

Every  reader  of  the  passage  in  the  books  of  Moses 
which  is  here  referred  to  will  be  struck  with  the  Phari- 
sees' unfair  rendering  of  it.  In  Deuteronomy  xxiv.  i,  2, 
we  read  :  "  When  a  man  hath  taken  a  wife,  and  married 
her,  and  it  come  to  pass  that  she  find  no  favour  in  his 
eyes,  because  he  hath  found  some  uncleanness  in  her  : 
then  let  him  write  her  a  bill  of  divorcement,  and  give  it 
in  her  hand,  and  send  her  out  of  his  house.  And  when 
she  is  departed  out  of  his  house,  she  may  go  and  be  an- 
other man's  wife."  Moses  commanded  nothing  in  this  in- 
stance ;  but  barely  tolerated,  and  greatly  limited  a  cus- 
tom then  in  vogue.  To  set  Moses  against  Moses  is  not 
a  new  device  ;  but  the  Pharisees  would  hardly  venture 
to  set  Moses  against  God,  and  make  him  command  an 
alteration  of  a  divine  law  ordained  from  the  beginning ; 


3IO       The  King  and  the  Marriage  Laws.  [chap.  xix. 

yet  our  Lord  made  them  see  that  they  would  have  to  do 
this  to  maintain  the  theory  of  easy  divorce.  The  fact  is, 
that  Moses  found  divorce  in  existence  to  an  almost  un- 
limited extent,  and  he  wisely  commenced  its  overthrow 
by  curtailing  the  custom  rather  than  by  absolutely  for- 
bidding it  at  once.  They  were  not  allowed  to  send  away 
a  wife  with  a  hasty  word,  but  must  make  a  deliberate, 
solemn  ceremonial  of  it  by  preparing  and  giving  a  writ- 
ing of  divorcement ;  and  this  was  only  allowed  in  a  special 
case  :  "  because  he  hath  found  some  uncleanness  in  her." 
Although  many  of  the  Pharisees  spirited  away  this  last 
limitation,  and  considered  that  the  enactment  in  Deuter- 
onomy sanctioned  almost  unlimited  divorce,  they  were 
not  unanimous  in  the  matter,  and  were  perpetually  dis- 
puting over  it.  Hence  there  were  many  ways  in  which 
our  Lord's  decision  could  be  turned  against  him,  what- 
ever it  might  be. 

8.  He  saith  unto  them,  Moses  because  of  the  hardness  of 
your  hearts  suffered  you  to  put  away  your  wives  :  but  from,  the 
beginmtig  it  ivas  not  so. 

Moses  tolerated  and  circumscribed  an  evil  custom 
which  he  knew  that  such  a  people  would  not  relinquish 
after  its  having  been  established  among  them  for  so  long 
a  time.  They  could  not  bear  a  higher  law,  and  so  he 
treated  them  as  persons  diseased  with  hardness  of  heart, 
hoping  to  lead  them  back  to  an  older  and  better  state 
of  things  by  possible  stages.  As  impurity  ceased,  and  as 
the  spirit  of  true  religion  would  influence  the  nation,  the 
need  for  divorce,  and  even  the  least  desire  for  it,  would 
die  out.  There  was  no  provision  in  paradise  for  Adam's 
putting  away  Eve  ;  there  was  no  desire  for  divorce  in 
the  golden  age.  The  enactment  of  the  Mosaic  law  of 
divorce  was  modern  and  temporary  ;  and  in  the  form 
into  which  a  loose  interpretation  of  Scripture  had  dis- 
torted it,  it  was  not  defensible. 

,9.     And  I  say  unto  you,  Whosoever  shall  put  away  his  wife. 


CHAP.  XIX.]  The  King  and  the  Marriage  Laws.       311 

except  it  be  for  fornication,  and  shall  marry  another,  com- 
mitteth  adultery  :  and  whoso  marrieth  her  which  is  put  away 
doth  commit  adtcltery. 

Fornication  makes  the  guilty  person  a  fit  subject  for 
just  and  lawful  divorce  ;  for  it  is  a  virtual  disannulling 
of  the  marriage  bond.  In  a  case  of  fornication,  upon 
clear  proof,  the  tie  can  be  loosed  ;  but  in  no  other  case. 
Any  other  sort  of  divorce  is  by  the  law  of  God  null  and 
void,  and  it  involves  the  persons  who  act  upon  it  in  the 
crime  of  adultery.  Whoso  marrieth  her  which  is  put  away 
doth  commit  adultery  ;  since  she  is  not  really  divorced,  but 
remains  the  wife  of  her  former  husband.  Our  King 
tolerates  none  of  those  enactments  which,  in  certain  coun- 
tries, trifle  with  the  bonds  of  matrimony.  Nations  may 
make  what  laws  they  dare,  but  they  cannot  alter  facts  : 
persons  once  married  are,  in  the  sight  of  God,  married  for 
life,  with  the  one  exception  of  proven  fornication. 

10.  His  disciples  say  unto  him.  If  the  case  of  the  man  be 
so  with  his  wife,  it  is  not  good  to  m,arry. 

They  had  come  to  look  upon  the  ease  of  slipping  the 
marriage-knot  as  a  sort  of  relief  ;  and  on  marriage  itself, 
without  the  power  of  escaping  from  it  by  divorce,  as  an 
evil  thing,  or  at  least  as  very  likely  to  prove  so.  Better 
not  marry  if  you  marry  for  life  :  this  seemed  to  be  their 
notion.  Even/^M  disciples,  looking  at  the  risks  of  unhappy 
married  life,  concluded  that  it  were  better  to  remain 
single.  They  said,  ^'  It  is  not  good  to  marry;''  and  there 
was  a  measure  of  truth  in  their  declaration. 

11.  But  he  said  unto  them,  All  men  cannot  receive  this 
saying,  save  they  to  whom  it  is  given. 

It  may  be  better  in  some  respects  not  to  marry  ;  but 
all  men  cannot  receive  this  saying,  and  put  it  into  practice  : 
it  would  be  the  end  of  the  race  if  they  could.  A  single 
life  is  not  for  all,  nor  for  many  :  nature  forbids.  To 
some,  celibacy  is  better   than   marriage  ;  but  such   are 


312  The  Great  King  among         [chap.  xix. 

peculiar  in  constitution,  or  in  circumstances.  Abstinence 
from  marriage  is  to  a  few  a  choice  gift,  answering  high 
purposes  ;  but  to  the  many,  marriage  is  as  necessary  as 
it  is  honourable. 

12.  For  there  are  some  eunuchs,  -which  were  so  born  from 
their  mother's  womb :  and  there  are  some  eunuchs,  which  were 
made  eunuchs  of  men :  and  there  be  eunuchs,  which  have  made 
themselves  eunuchs  for  the  kingdom  of  heaven's  sake.  He  that 
is  able  to  receive  it,  let  him  receive  it. 

Some  have  but  feeble  desires  concerning  marriage, 
and  they  were  so  born.  They  will  find  it  good  to  remain 
as  they  are.  Others  subdue  the  desires  of  nature,  for 
holy  and  laudable  reasons,  for  the  kingdom  of  heaven's 
sake  ;  but  this  is  not  for  all,  nor  for  many.  It  is  optional 
with  individuals  to  marry  or  not :  if  they  marry,  nature 
commends,  but  grace  is  silent ;  if  they  forbear  for  Christ's 
sake,  grace  commends,  and  nature  does  not  forbid.  En- 
forced celibacy  is  the  seed-bed  of  sins.  "  Marriage  is 
honourable  in  all."  Violations  of  purity  are  abominable 
in  the  sight  of  the  Lord.  In  this  matter  we  need  guid- 
ance and  grace  if  we  follow  the  usual  way ;  and  if  we 
elect  the  less  frequented  road,  we  shall  need  grace  and 
guidance  even  more.  As  to  a  resolve  to  persevere  in  a 
single  life  :  He  that  is  able  to  receive  it,  let  him  receive  it. 


CHAPTER   XIX.     13—15. 

[The    Great    King   among  the    Little  Children.] 

13.  Then  there  were  brought  unto  him  little  children,  that 
he  should  put  his  hands  on  them,  and  pray  :  and  the  disciples 
rebuked  them. 

From  questions  of  marriage  to  the  subject  of  children 
was  an  easy  and  natural  step,  and  providence  so  arranged 


CHAP.  XIX.]  THE  Little  Children.  313 

events  that  our  Lord  was  led  to  proceed  from  the  one  to 
the  other. 

We  see  how  gentle  was  our  King  in  the  fact  that  any- 
one thought  of  bringing  boys  and  girls  to  him.  Their 
friends  brought  unto  him  little  children,  that  he  should  put 
his  hands  on  them,  and  bestow  a  blessing  ;  and  also  lift  up 
his  hands  to  God,  and  pray  for  them.  This  was  a  very 
natural  desire  on  the  part  of  devout  parents,  and  it 
showed  much  faith  in  our  Lord's  condescension.  We 
feel  sure  that  the  mothers  brought  them,  for  still  holy 
women  are  doing  the  same.  The  disciples,  jealous  for 
their  Lord's  honour,  bade  the  mothers  and  nurses  for- 
bear. They  judged  that  it  was  too  childish  an  act  on 
the  mothers'  part,  and  it  was  treating  the  great  Teacher 
too  familiarly.  Were  not  the  disciples  the  more  childish 
of  the  two  in  imagining  that  their  Lord  would  be  unkind 
to  babes  ? 

14.  But  Jesus  said.  Suffer  little  children,  and  forbid  them 
not,  to  come  unto  me  :  for  of  such  is  the  kingdorn  of  heaven. 

The  Lord  is  more  lowly  than  his  servants.  He  bids 
them  cease  to  hinder  the  little  children  ;  he  calls  them 
to  himself  ;  he  declares  that  they  are  the  very  kind  of 
people  of  whom  his  heavenly  kingdom  is  made  up.  ''''Of 
such  is  the  kingdom  of  heaven  " — this  is  the  banner  of  the 
Sunday-school.  Children,  and  those  like  them,  may 
freely  come  into  the  kingdom  of  the  Lord  of  heaven ; 
yea,  these  are  the  characters  who  alone  can  enter  into 
that  kingdom. 

1 5.  And  he  laid  his  hands  on  them,  and  departed  thence. 

He  did  not  baptize  them,  but  he  did  bless  them. 
The  touch  of  his  hands  meant  more  than  pen  can  write. 
Happy  children  who  shared  that  laying  on  of  hands  ; 
for  those  hands  were  neither  empty  nor  feeble  ! 

Jesus  did  not  tarry  even  with  this  lovely  company, 
but  hastened  on  to   his   appointed   work,  and  departed 


314  The  'King  settles  the  [chap.  xix. 

thence.  Yet  he  had  said  so  much  in  the  two  sentences 
of  the  former  verse  that  earth  and  heaven  will  never 
cease  to  be  the  richer  for  them. 


CHAPTER  XIX.     16—30. 
[The  King  settles  the  Order  of  Precedence.] 

1 6.  And,  behold,  one  came  and  said  unto  him.  Good 
Master,  what  good  thing  shall  I  do,  that  I  may  have  eternal 
lifef 

Here  was  one  who  thought  himself  first,  yet  he  had 
to  go  last  ;  yea,  and  even  to  go  away  sorrowful. 

He  was  a  self-sufficient  gentleman  :  he  seemed  to 
feel  that  one  good  thing  from  him  would  be  enough,  and 
that  he  could  and  would  do  it  at  once.  He  had  some 
misgivings,  or  he  would  not  have  asked  the  question, 
"■What  good  thing  shall  T  do?"  Perhaps,  even  in  so 
admirable  a  life  as  his  own,  something  might  yet  be 
lacking.  But  if  it  should  turn  out  to  be  so,  he  could 
readily  supply  the  lack. 

He  was  very  respectful,  and  addressed  the  Lord  Jesus 
us  "Good  Master."  So  far,  so  good.  His  question  was 
of  great  personal  importance.  "  What  shall  I  do,  that  I 
may  have  eternal  life  ?  "  Oh,  that  more  young  men  would 
ask  a  similar  question  !  It  was  a  very  suitable  inquiry 
for  an  earnest  person,  such  as  he  undoubtedly  was.  He 
sought  eternal  life,  and  could  not  be  content  with  the 
honours  of  the  hour.  He  only  wanted  to  know  what  to 
do  to  win  that  eternal  life,  and  he  would  set  about  it  at 
once. 

This  is  a  hopeful  inquirer.  Surely  he  will  be  a 
grand  convert !     Let  us  wait  a  little,  and  we  shall  see. 

17.  And  he  said  unto  him,    Why  callest  thou  me  good? 


oHAP.  XIX.]  Order  of  Precedence.  315 

there  is  none  good  but  one,  that  is,  God :  but  if  thou  wilt  enter 
into  life,  keep  the  cotnmandments. 

Our  Lord  cared  not  for  empty  compliments,  and  so 
he  asks,  "TV/iy  callest  thou  me  good?"  Many  modern 
heretics  praise  Jesus,  and  their  commendations  are  such 
an  insult  to  his  glorious  person  that  he  might  well  say, 
"  Why  callest  thou  me  good  ?  "  Did  this  man  really 
mean  it  ?  If  so,  the  Lord  Jesus  would  let  him  know  by 
a  hint  that  he  to  whom  he  spake  was  more  than  man. 
The  argument  is  clear  :  either  Jesus  was  good,  or  he 
ought  not  to  have  called  him  good  ;  but  as  there  is  none 
good  but  God,  Jesus  who  is  good  must  be  God. 

As  for  the  question  of  having  eternal  life  through  a 
good  work,  Jesus  answers  him  on  his  own  ground. 
Life  by  the  law  comes  only  by  keeping  its  commands  : 
'^ If  thou  wilt  enter  into  life,  keep  the  commandments."  No 
one  has  ever  fulfilled  them  so  as  to  be  good  :  did  this 
young  man  think  that  he  could  do  so  ?  Yet,  on  the 
ground  of  law,  if  he  would  deserve  eternal  life  as  a 
reward,  he  must  be  as  good  as  God,  and  keep  the  com- 
mandments to  perfection.  Thus  the  rugged  way  of 
works  was  set  before  him  ;  not  that  he  might  attempt  to 
win  eternal  life  thereby,  but  that  he  might  perceive  his 
own  shortcomings,  and  so  feel  his  weakness  as  to  look 
for  salvation  by  some  other  method. 

18,  19.  He  saith  unto  him,  Which  f  fesus  said.  Thou 
shall  do  no  murder.  Thou  shall  not  commit  adultery.  Thou 
shall  not  steal.  Thou  shall  7iot  bear  false  •witness.  Honour  thy 
father  and  thy  mother :  and,  Thou  shall  love  thy  neighbour  as 
thyself. 

The  questioner  ventures  to  ask,  "  Which  ?  "  Did  he 
suppose  that  certain  ceremonial  precepts  would  be  men- 
tioned ?  Probably  he  did,  for  he  felt  himself  quite  sure 
upon  all  the  points  of  the  moral  law.  Our  Lord,  how- 
ever, gives  him  nothing  new,  but  turns  to  the  ancient 
Decalogue.     He  quotes  the  second  table  of  the  law  first, 


3i6  The  King  settles  the  [chap.  Xii. 

and  begins  with  commands  which  would  appear  to  the 
young  man  to  be  the  mere  commonplaces  of  morality. 
The  last-quoted  command  summarized  the  rest,  and  it 
ought  to  have  opened  the  questioner's  eyes  to  his  short- 
comings ;  for  who  has  loved  his  neighbour  as  himself  ? 
The  young  aristocrat  was  not,  however,  convicted  of  sin. 
He  pressed  his  inquiry  as  to  salvation  by  works  because 
he  thought  himself  on  the  road  to  winning  it. 

20.  The  young  man  saith  unto  him.  All  these  things  have 
T  kept  from  my  youth  up :  what  lack  I yetf 

Perhaps  he  spoke  the  truth,  as  he  understood  the 
law.  He  had  maintained  an  excellent  moral  character 
from  his  early  boyhood.  He  felt  that  in  act  and  deed 
he  had  kept  all  those  commands  without  a  fault  of  any 
consequence.  He  was  no  braggart,  but  could  honestly 
claim  to  have  led  a  commendable  life.  He  was,  no 
doubt,  a  very  exemplary  person,  and  so  amiable  that 
Jesus  looked  on  him  very  lovingly.  We  know  some  who 
are  like  him,  and  may  be  described  "as  touching  the 
law,  blameless."  But  he  was  not  all  he  thought  himself 
to  be  :  he  did  not  love  his  neighbour  as  himself,  as  he 
would  soon  be  made  to  see.  "What  lack  I  yet  ?"  is  an 
inquiry  few  would  dare  to  put.  He  felt  that  if  there 
was  anything  lacking  in  him,  he  was  altogether  ignorant, 
as  to  what  it  could  be.  His  self-esteem  needed  no 
increasing, 

21.  Jesus  said  unto  him,  If  thou  wilt  be  perfect,  go  and 
sell  that  thou  hast,  and  give  to  the  poor,  and  thou  shalt  have 
treasure  in  heaven  :  and  come  and  follow  me. 

Our  Lord  brings  him  to  the  test  of  the  first  table  of 
the  law  :  "  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart."  If  he  did  this,  he  would  be  willing,  at  a 
divine  command,  to  part  with  his  property,  even  as 
Abraham  was  ready  to  offer  up  his  son.  Our  Lord  Jesus 
as  God,  claimed  from  him  an  unusual  sacrifice.     Did  he 


CHAP.  XIX.]  Order  of  Precedence.  317 

love  God  sufficiently  to  make  it?  The  command  of  our 
Lord  was  a  challenge  to  self-righteousness  to  prove  its 
own  profession.  We  may  also  regard  it  as  putting  on 
its  trial  his  profession  to  have  loved  his  neighbour  as 
himself.  Did  he  love  the  poor  as  well  as  himself?  If  so, 
it  would  be  no  hardship  to  sell  his  possessions,  and  give 
to  the  poor.  We  must  not  infer  that  Jesus  would  have  all 
his  followers  part  with  all  that  they  have  :  it  was  a  test  for 
this  one  man  :  ''''If  thou  wilt  be  perfect."  Still,  if  we  love 
our  possessions  more  than  we  love  God,  we  are  idolaters  ; 
and  if  we  hug  our  property  so  as  to  let  the  poor  hunger, 
we  cannot  be  said  to  love  them  as  ourselves.  We  have 
heard  of  persons  claiming  to  be  perfect,  and  yet  retaining 
possession  of  hundreds  of  thousands  of  pounds  ;  and  we 
have  doubted  their  perfection.  Was  there  not  a  cause  ? 
Compassion  for  poverty,  zeal  for  the  truth,  and  love  of 
doing  good,  will  hardly  allow  of  any  Christian's  owning 
enormous  riches.  At  any  rate,  such  wealthy  ones  will 
find  it  hard  to  render  an  account  at  the  last  great  day. 
We  must  love  Jesus  and  his  great  cause  better  than  our 
wealth,  or  else  we  are  not  his  true  followers.  If  our 
religion  were  ever  put  to  the  great  test  of  fierce  persecu- 
tion, and  we  had  to  part  with  all  our  property,  or  part 
with  Christ,  hesitation  would  be  fatal. 

22.     But  when  the  young  man  heard  that  saying,  he  went . 
away  sorrowful :  for  he  had  great  possessions. 

He  could  not  go  the  whole  length  of  his  own  plan. 
He  would  be  saved  by  works  ;  yet  he  would  not  carry  out 
his  works  to  the  full  of  the  law's  demand.  He  failed  to 
observe  the  spirit  both  of  the  second  and  the  first  table. 
He  loved  not  his  poor  brother  as  himself  ;  he  loved  not 
God  in  Christ  Jesus  with  all  his  heart  and  soul.  He 
thought  himself  'first  ;  but  he  soon  stood  behind  the 
last,  for  he  went  away  sorrowful.  Thus  the  Saviour  teds 
character.     That  which  glittered  so  much  is  not  found 


3i8  The  King  settles  the  [chap.  xix. 

to  be  gold.     This  man's  great  possessions  %o  possessed  him 
that  he  never  possessed  his  own  soul. 

23.  Then  Jesus  said  unto  his  disciples,  Verily  I  say  unto 
you.  That  a  rich  man  shall  hardly  enter  into  the  kingdom  of 
heaven. 

Worldly  possessions,  apart  from  divine  grace,  have  a 
deadening,  hardening,  hampering  influence  upon  the  soul. 
Some  rich  men  do  enter  into  the  kifigdom  of  heaven,  but  it 
is  hard  for  them  ;  very  hard  indeed.  The  temptation  is 
to  let  riches  rule  the  mind  ;  and  when  that  is  the  case, 
the  kingdom  of  this  world  opposes  the  kingdom  of 
heaven.  Houses  and  land,  and  gold  and  silver,  act  as 
bird-lime  to  the  soul,  and  prevent  its  rising  towards 
heaven.  This  is  especially  the  case  in  persecuting 
times  ;  but  it  is  sufficiently  a  fact  in  all  periods  of  human 
history.  It  is  worthy  of  notice  that  this  hard  sentence 
was  intended  for  Christians  ;  for  it  is  written.  Then  Jesus 
said  unto  his  disciples,  "  Verily  I  say  unto  you." 

24.  And  again  I  say  unto  you.  It  is  easier  for  a  camel  to 
go  through  the  eye  of  a  needle,  than  for  a  rich  man  to  enter 
into  the  kingdom  of  God. 

Weighty  words  are  introduced  with  the  authoritative 
ioxri\Vi\2i.,  Again  I  say  unto  you.  Into  this  statement  our 
Lord  throws  the  full  weight  of  his  personality.  He  uses 
an  expressive  proverb,  which  means  precisely  what  the 
words  convey  to  the  common  reader.  There  is  no  sense 
in  hunting  up  abstruse  metaphors  where  the  proverbial 
teaching  is  as  plain  as  possible.  He  would  show  that 
wealth  is  far  more  a  hindrance  than  a  help  to  those  who 
would  e7iter  into  the  kingdom  of  God:  in  fact,  such  a  hin- 
drance as  to  render  the  matter  practically  impossible 
without  divine  interposition.  A  camel  is  not  only  large, 
but  it  has  humps,  and  how  can  it  go  through  so  small  an 
opening  as  the  eye  of  a  needle '^     It  could  not  make  such 


CHAP.  XIX.]  Order  of  Precedence.  319 

a  passage  except  by  a  strange  miracle  ;  nor  can  a  rich 
man  enter  into  the  kingdom  of  God  except  by  a  marvel  of 
grace.  How  few  of  .the  rich  even  hear  the  gospel ! 
They  are  too  great,  too  fine,  too  busy,  too  proud  to  re- 
gard the  lowly  preacher  of  the  gospel  of  the  poor.  If, 
perchance,  they  do  hear  the  heavenly  message,  they  have 
not  the  necessities  and  tribulations  which  drive  men 
from  the  present  world  to  seek  consolation  in  the  world 
to  come,  and  so  they  feel  no  need  to  accept  Christ. 
"  Gold  and  the  gospel  seldom  do  agree."  Those  who 
are  rich  in  this  world,  in  the  vast  majority  of  instances, 
scorn  to  become  subjects  of  the  kingdom  in  which  faith 
is  riches,  and  holiness  is  honour. 

Should  the  rich  begin  the  divine  life,  how  hard  it  is 
for  them  to  persevere  amid  the  cares,  the  luxuries,  the 
temptations  of  a  wealthy  position  !  The  difficulties  are 
enormous  when  we  think  of  the  pride  of  life,  the  flattery 
of  rank,  the  danger  of  power,  the  risk  of  carnal  security. 
Yet,  blessed  be  God,  we  have  seen  rich  men  become  poor 
in  spirit !  We  have  seen  camels  go  through  this  needle's 
eye,  humps  and  all  !  We  hope  to  see  many  more  such 
miracles  of  almighty  grace. 

25.  When  his  disciples  heard  it,  they  were  exceedingly 
amazed,  saying.  Who  then  can  be  saved? 

No  common  astonishment  filled  them.  Much  as- 
tounding truth  they  had  already  heard  from  their 
Master  ;  but  this  exceeded  all,  and  they  were  exceedingly 
amazed.  They  had  previously  thought  that  wealth  was 
an  advantage  :  and  now  they  judged  that  if  those  who 
had  riches  could  only  be  saved  with  surpassing  difficulty, 
poor  working-men  like  themselves  could  have  no  hope 
whatever.  They  were  ready  to  despair  ;  and  therefore 
they  put  to  their  Lord  the  very  natural  question,  "  Who 
then  can  be  saved?"  Even  our  Lord's  disciples  felt 
themselves  bewildered  by  his  plain  utterance,  so  hard  is 
it  to  get  rid  of  prejudices  in  favour  of  wealth. 


320  The  King  settles  the  [chap.  xix. 

26.  But  Jesus  beheld  them,  and  said  tinto  them.  With 
men  this  is  impossible  ;  but  with  God-  all  things  are  possible, 

Jesus  beheld  thet7i.  He  looked' on  them  with  pity  and 
with  love,  and  told  them  that  God  could  do  that  which, 
apart  from  him,  would  never  come  to  pass.  To  enter 
the  kingdom  is  impossible  to  man  unaided  :  one  sin  or 
another  blocks  the  way.  The  cares  of  this  world  and  the 
deceitf ulness  of  riches  are  a  sadly  effective  barrier  to  the 
soul  when  it  attempts  to  enter  the  city  of  holiness  ;  but 
God  can  cause  those  barriers  to  yield,  and  enable  the 
soul  to  enter  by  the  narrow  way.  He  is  mighty  to  save. 
With  God  all  things  are  possible.  What  a  joyful  truth 
for  the  writer  and  the  reader  !  Our  salvation,  when  we 
view  our  own  weakness  and  the  power  of  sin,  is  impos- 
sible with  men.  Only  when  we  turn  to  God  and  his 
grace,  does  salvation  range  among  the  possibilities. 

The  rich  man  is  set  by  our  Lord,  not  at  the  head,  but 
at  the  foot  of  the  line  of  aspirants  for  the  kingdom. 

Lord,  my  hope  of  being  found  in  thy  kingdom  lies  in 
thy  power,  and  grace,  and  not  in  my  possessions  ! 

27.  Then  answered  Peter  and  said  unto  him.  Behold,  we 
have  forsaken  all,  and  followed  thee;  what  shall  we  have 
therefore  ? 

Here  is  another  claimant  for  a  front  place.  Peter 
answered,  adding,  as  he  seemed  to  think,  a  question 
needful  for  the  full  discussion  of  the  subject.  Peter 
speaks  for  his  brethren  :  "  Behold,  we  have  forsaken  all, 
and  followed  thee  ;  "  we  have  done  what  the  rich  young 
man  refused  to  do  :  "  What  shall  we  have  therefore  i  " 
He  spoke  as  the  representative  of  a  number  who  had 
become  poor  for  the  kingdom's  sake  :  surely  these  must 
have  a  large  reward.  Little  as  these  first  believers  had 
to  leave,  it  was  their  all,  and  they  had  forsaken  it  to 
follow  Jesus  :  Peter  would  fain  hear  what  their  recom- 
pense would  be.  What  Peter  said  was  true,  but  it  wa-s 
not  wisely  spoken.     It  has  a  selfish,  grasping  look,  and 


CHAP.  XIX.]  Order  of  Precedence.  321 

it  is  worded  so  barely  that  it  ought  not  in  that  fashion 
to  have  come  from  a  servant  to  his  Lord.  After  all, 
what  have  any  of  us  to  lose  for  Jesus  compared  with 
what  we  gain  by  him  ?  "  What  shall  we  have  ?"  is  a  ques- 
tion which  we  need  not  raise,  for  we  ought  rather  to 
think  of  what  we  have  already  received  at  our  Lord's 
hands.  Himself  is  reward  enough  to  the  soul  that  hath 
him. 

28.  And  Jesus  said  unto  them.  Verily  I  say  unto  you. 
That  ye  which  have  followed  me,  in  the  regeneration  when  the 
Son  of  man  shall  sit  in  the  throne  of  his  glory,  ye  also  shall  sit 
u-pon  twelve  thrones,  judging  the  twelve  tribes  of  Israel. 

Our  Lord  regards  Peter  as  spokesman  for  them  all, 
and  he  therefore  answered  them  all  :  "Jesus  said  unto 
them."  Seeing  their  questioning  state  of  mind,  he  begins 
with,  "  Verily  I  say  unto  you."  He  condescendingly  meets 
their  somewhat  selfish  inquiry.  They  needed  not  to 
doubt  but  what  there  would  be  a  large  and  full  reward 
for  those  who  had  followed  him.  His  first  adherents 
would  have  high  rank,  and  should  sit  as  assessors  with 
the  great  Judge  in  the  day  of  his  exaltation.  Those  who 
share  his  humiliation  shall  share  his  glory  also. 

When  .  our  Lord  shall  sit  in  the  throne  of  his  glory,  all 
things  will  have  been  made  new.  That  dispensation  will 
be  called  the  regeneration  :  then  shall  the  highest  honours 
among  their  fellows  of  the  twelve  tribes  of  Israel  d^N^^X.  the 
twelve  who  followed  Jesus,  even  to  the  loss  of  all  things. 

29.  And  every  one  that  hath  forsaketi  houses,  or  brethren, 
or  sisters,  or  father,  or  mother,  or  wife,  or  children,  or  lands, 

for  my  name's  sake,  shall  receive  an  hundredfold,  and  shall 
inherit  everlasting  life. 

No  man  shall  be  a  loser  by  the  Lord  Jesus  in  the 
long  run.  Every  one  that  hath  h\z.\t\y  forsaken  the  com- 
forts of  this  life  for  Christ  shall  receive  an  hundredfold 
recompense.     Our  Lord  makes  up  to  the  persecuted  all 


322      The  King's  Order  of  Precedence,  [chap.  xix. 

that  which  they  part  with  for  his  sake.  Exiles  for  the 
truth  have  found  a  father  and  a  brother  in  every  Chris- 
tian ;  a  mother  and  a  sister  in  every  holy  woman.  Our 
Lord,  by  giving  us  his  own  love,  and  the  love  of  our 
fellow-Christians,  supplies  a  Mndred/oM  com-pe-ns3.tion  to 
those  who  have  to  leave  wife  or  children  for  his  sake. 
In  being  entertained  hospitably  by  loving  brethren,  saints 
in  banishment  have  had  their  houses  and  lands  in  a  sense 
restored  to  them.  To  be  at  home  everywhere,  is  a  great 
gain,  even  though  for  Christ's  name's  sake  we  should  be 
exiled  from  our  native  shores.  Above  all,  in  God  we 
have  a  hundredfold  recompense  for  all  that  we  can 
possibly  lose  for  his  cause  ;  and  then  there  is  the  eternal 
life  given  to  us,  which  no  mansions  and  estates  could 
have  procured  for  us.  In  faith  of  this  we  look  forward 
to  the  reign  of  the  saints,  when  even  here  they  shall 
inherit  the  earth,  and  rejoice  themselves  in  the  abun- 
dance of  peace.  Beyond  this,  when  time  ceases,  there 
remains  endless  bliss  ;  for  we  shall  inherit  everlasting 
life.  Oh,  that  we  may  never  hesitate  to  be  glad  losers 
for  Jesus  !  They  who  lose  all  for  Christ  will  find  all  in 
Christ,  and  receive  all  with  Christ. 

30.  But  many  that  are  first  shall  be  last ;  and  the  last 
shall  be  first. 

Thus  our  Lord  sums  up  his  deliverance  as  to  rich 
men,  and  gives  us  the  aphorism  now  before  us,  which  he 
has  already  illustrated,  and  means  to  repeat  further  on 
in  the  sixteenth  verse  of  the  next  chapter.  Our  King  is 
here  seen  arranging  human  positions  as  they  appear  from 
his  throne.  To  his  eye,  many  first  are  last,  and  many 
last  are  first ;  and  he  will  in  his  kingdom  place  men  ac- 
cording to  the  divine  order. 


CHAP.  XX.]      A  Parable  of  the  Kingdom.  323 

CHAPTER  XX.     1—16. 

[A  Parable  of  the  Kingdom.] 

1,  2.  For  the  kingdom  of  heaven  is  like  unto  a  man  that 
is  an  householder,  which  went  out  early  in  the  morning  to  hire 
labourers  into  his  vineyard.  And  when  he  had  agreed  with 
the  labourers  for  a  penny  u  day,  he  sent  them  into  his  vine- 
yard. 

The  kingdom  of  heaven  is  all  of  grace,  and  so  is  the 
service  connected  with  it.  Let  this  be  remembered  in 
the  exposition  of  this  parable.  The  call  to  work,  the 
ability,  and  the  reward,  are  all  on  the  principle  of  grace, 
and  not  upon  that  of  merit.  This  was  no  common  man 
that  is  an  householder,  and  his  going  out  to  hire  labourers 
into  his  vineyard  was  not  after  the  usual  manner  of  men, 
for  they  will  have  a  full  day's  work  for  a  full  day's  wage. 
This  householder  considered  the  labourers  rather  than 
himself.  He  was  up  before  the  dew  was  gone  from  the 
grass,  and  found  labourers,  and  sent  them  into  his  vine- 
yard. It  was  a  choice  privilege  to  be  allowed  to  begin 
holy  service  so  early  in  the  morning.  They  agreed  with 
the  householder,  and  went  to  work  on  his  terms.  They 
might  well  be  content,  since  they  were  promised  a  full 
day's  hire,  and  were  sure  to  get  it :  a  penny  a  day  repre- 
sented the  usual  and  accepted  wage.  The  householder 
and  the  labourers  agreed  upon  the  amount ;  and  this  is 
the  point  which  has  to  be  noted  further  on.  Young 
believers  have  a  blessed  prospect :  they  may  well  be 
happy  to  do  good  work,  in  a  good  place,  for  a  good 
Master,  and  on  good  terms. 

3,  4.  And  he  went  out  about  the  third  hour,  and  satv  others 
standing  idle  in  the  marketplace,  and  said  unto  them;  Go  ye 
also  into  thevineyard,  andwhatsoever  is  right  I  will  give  yeu. 
And  they  went  their  way. 


324  A  Parable  of  the  Kingdom,      [chap.  xx. 

Hating  indolence,  and  grieving  that  he  saw  others 
standing  idle  in  the  marketplace,  he  hired  more  workers 
about  the  third  hour.  They  would  make  only  three- 
quarters  of  a  day  ;  but  it  was  for  their  good  to  cease 
from  loafing  at  the  street-corner.  These  are  like  persons 
whose  childhood  is  past,  but  who  are  not  yet  old.  They 
are  favoured  to  have  a  good  part  of  their  day  of  life 
available  for  hallowed  service.  To  these  the  good  house- 
holder said  :  "Go ye  also  into  the  vineyard,  and  whatsoever 
is  right  I  will  give  you.".  He  pointed  to  those  already  in 
the  field,  and  said,  "Go ye  also ;"  and  he  promised  them, 
not  a  definite  sum,  as  he  did  those  whom  he  first  hired, 
but  he  said:  "Whatsoever  is  right  I  will  give  you." 
They  went  their  way  to  their  labour,  for  they  did  not 
wish  to  remain  idlers  ;  and  as  right-minded  men,  they 
could  not  quarrel  with  the  householder's  agreement  to 
give  them  whatsoever  was  right.  Oh,  that  those  around 
us,  who  are  in  their  rising  manhood,  would  at  once  take 
up  their  tools,  and  begin  to  serve  the  great  Lord ! 

5.  Again  he  -went  out  about  the  sixth  and  ninth  hour, 
and  did  likewise. 

Had  it  been  altogether  and  alone  a  business  trans- 
action, the  householder  would  have  waited  to  begin  a 
new  day,  and  would  not  have  given  a  whole  day's  wage 
for  a  fraction  of  a  day's  work.  The  entire  matter  was 
alone  of  grace  ;  and  therefore,  when  half  the  day  was 
gone,  about  the  sixth  hour,  he  called  in  labourers.  Men 
of  forty  and  fifty  are  bidden  to  enter  the  vineyard.  Yes, 
and  about  the  ninth  hour  men  were  engaged.  At  sixty, 
the  Lord  calls  a  number  by  his  grace  !  It  is  wrong  to 
assert  that  men  are  not  saved  after  forty  ;  we  know  to 
the  contrary,  and  could  mention  instances. 

God  in  the  greatness  of  his  love  calls  into  his  service 
men  from  whom  the  exuberance  of  useful  vigour  has 
departed  ;  he  accepts  the  waning  hours  of  their  day, 
He  has  work  for  the  weak  as  well  as  for  the  strong.     He 


CHAP.  XX.]      A  Parable  of  the  Kingdom.  325 

allows  none  to  labour  for  him  without  the  reward  of 
grace,  even  though  they  have  spent  their  best  days  in  sin. 
This  is  no  encouragement  to  procrastination  ;  but  it 
should  induce  old  sinners  to  seek  the  Lord  at  once. 

6,  7.  Attd  about  the  eleventh  hour  he  went  out,  and  found 
others  standing  idle,  and  saith  unto  them,  Why  stand  ye  here 
all  the  day  idle?  They  say  unto  him,  Because  no  man  hath 
hired  us.  He  saith  unto  them.  Go  ye  also  into  the  vineyard : 
and  whatsoever  is  right,  that  shall  ye  receive. 

The  day  was  nearly  over  :  only  a  single  hour  remained; 
yet  about  the  eleventh  hour  he  went  out.  The  generous 
householder  was  willing  to  take  on  more  workmen,  and 
give  them  hire,  though  the  sun  was  going  down.  He 
found  a  group  lingering  at  the  loafers'  corner — standing 
idle.  He  wished  to  clear  the  whole  town  of  sluggards,  and 
so  he  said  to  them,  "  Why  stand  ye  here  all  the  day  idle  ?  " 
His  question  to  them  may  be  read  by  making  each  word 
in  its  turn  emphatic,  and  then  it  yields  a  fulness  of  mean- 
ing. Why  are  ye  idle  i  What  is  the  good  of  it  ?  Why 
stand  ye  here  idle  where  all  are  busy  ?  Why  all  the  day 
idle?  Will  not  a  shorter  space  suffice  ?  Why_y^  idle? 
You  have  need  to  work,  you  are  able  to  do  it,  and  you 
should  set  about  it  at  once.  Why  is  any  one  of  us 
remaining  idle  towards  God  ?  Has  nothing  yet  had 
power  to  engage  us  to  sacred  service  ?  Can  we  dare  to 
say,  '■  No  man  hath  hired  us  "  ?  Nearly  seventy  years  of 
age,  and  yet  unsaved  !  Let  us  bestir  ourselves.  It  is  time 
that  we  went,  without  delay,  to  kill  the  weeds  and  prune 
the  vines,  and  do  something  for  our  Lord  in  his  vine- 
yard. What  but  rich  grace  could  lead  him  to  take  on 
the  eleven  o'clock  lingerers  ?  Yet  he  invites  them  as 
earnestly  as  those  who  came  in  the  morning,  and  he  will 
as  surely  give  them  their  reward. 

8.  So  when  even  was  come,  the  lord  of  the  vineyard  saith 
unto  his  steward.  Call  the  labourers,  and  give  them  their  hire, 
beginning  from  the  last  unto  the  first. 


326  A  Parable  of  the  Kingdom,      [chap.  kX. 

Days  soon  end,  and  to  all  the  labourers  even  was  come. 
This  was  pay-time,  and  the  lord  of  the  vineyard  did  not 
forget  his  agreements  with  the  labourers,  nor  tell  them  to 
wait  for  their  wages.  Our  Lord  will  rob  no  man  of  his 
reward.  The  householder  in  the  parable  sees  to  every- 
thing personally.  His  is  the  hiring,  and  the  order  for  the 
paying.  Promptly  he  saith  unto  his  steward,  "  Call  the 
labourers,  and  give  them  their  hire."  We  shall  be  called 
each  one  to  receive  our  reward  when  our  day  is  over. 
Happy  are  we  to  have  been  already  first  called  into  the 
vineyard :  thus  the  second  call  to  receive  the  hire  be- 
comes a  welcome  one. 

The  lord  of  the  vineyard,  whose  transactions  in 
hiring  had  been  of  no  ordinary  kind,  was  equally  pecul- 
iar in  the  manner  of  payment.  He  chose  to  arrange  it  so 
that  those  who  first  came  were  last  served  ;  which  is  not 
often  the  manner  of  men.  It  was  not  a  transaction  of  a 
mercenary  sort,  but  a  display  of  free  favour  ;  and  so  the 
great  quality  of  sovereignty  comes  in  as  to  the  very  order 
of  payment — "  beginning  from  the  last  unto  the  first."  The 
Lord  will  take  care  tha:t,  in  the  transactions  of  his 
grace,  his  sovereignty  as  well  as  his  goodness  shall  be 
conspicuous. 

9.  And  'whe}i  they  came  that  were  hired  about  the  eleventh 
hour,  they  received  every  man  a  penny. 

Our  Lord's  pay  is  not  a  hire  of  deservings,  but  a 
gift  of  bounty.  He  paid  on  the  scale  of  grace,  and  not 
at  the  rate  of  merit.  He  commenced  in  superb  style, 
and  to  those  who  began  to  work  at  the  eleventh  hour,  he 
gave  every  man  a  fenny  :  here  was  a  full  day's  pay  for  one 
hour's  work.  Herein  was  displayed  the  boundless 
bounty  of  the  lord  of  the  vineyard.  That  some,  who 
have  served  the  Lord  but  a  very  brief  time,  have  equalled 
and  even  excelled  those  who  have  been  for  many 
years  believers,  is  clear,  for  many  short  but  blessed  lives 
attest  it.     Converted  late  in  life,  they  have  been  singu- 


CHAP.  XX.]      A  Parable  of  the  Kingdom.  327 

larly  diligent,  specially  consecrated,  and  memorably  holy, 
and  thus  they  have  obtained  the  full  result  of  grace  at  a 
speedy  rate.  God  will  place  in  heavenly  glory  those  who 
turn  to  Christ  even  at  the  last.  Did  not  our  Lord  say 
even  to  the  dying  thief,  "  To-day  shalt  thou  be  with  me 
in  paradise  "  ?  To  what  better  place  could  any  venerable 
saint  have  been  taken  ?  Oh,  the  riches  of  the  grace  of 
God! 

10.  But  when  the  first  came,  they  supposed  that  they 
should  have  received  more  ;  and  they  likewise  received  every 
man  a  penny. 

Possibly  the  first  felt  their  vanity  wounded  by  being 
paid  after  the  others.  They  used  their  waiting  time  in 
considering  their  own  superiority  to  the  late-comers. 
Filled  with  legal  principles,  they  kicked  at  the  sover- 
eignty of  grace,  and  virtually  in  this  matter  rebelled 
against  Justice  also.  Those  who  are  not  friends  to  any 
one  attribute  of  God  are  not  in  love  with  the  others. 
Sooner  or  later,  those  who  rage  at  sovereignty  resist 
justice  also.  They  had  what  was  promised  them  :  what 
more  would  they  have  ?  A  fair  wage  was  given  :  they 
received  every  man  a  penny.  What  more  could  they  ex- 
oect  ?  But  they  supposed — there  was  the  difficulty  :  they 
tiad  a  theory  to  support,  a  supposition  to  justify  ;  and  so 
they  were  aggrieved  because  their  supposition  did  not 
develop  into  a  fact.  God  will  not  be  bound  by  our  sup- 
posings  ;  and  we  do  but  deceive  ourselves  if  we  think  he 
will. 

11,  12.  And  when  they  had  received  it,  they  murinured 
against  the  goodman  of  the  house,  saying.  These  last  have 
wrought  but  one  hour,  and  thou  hast  jnade  them  equal  unto  us, 
which  have  borne  the  burden  and  heat  of  the  day. 

As  soon  as  the  penny  was  in  their  hand,  a  murmur 
was  in  their  mouth.  It  was  a  fair  wage,  and  what  they 
agreed  to  take  ;  but  yet,  when  they  had  received  it,   they 


328  A  Parable  of  the  Kingdom,      [chap.  Xk. 

murmured  against  the  goodman  of  the  house.  His  only 
supposable  fault  was  that,  as  a  good  man,  he  was  too 
good  to  the  short-timers.  The  Lord  does  often  greatly 
bless  men  whose  working  lives  are  short,  and  even  those 
who  are  saved  late  in  life.  He  does  not  measure  up 
work  as  we  do,  by  the  rod,  or  by  the  hour.  He  has  his 
own  gracious  ways  of  estimating  service,  and  the  reckon- 
ings of  grace  are  not  like  those  of  law. 

At  the  sight  of  great  grace  envious  hearts  grow  sour. 
The  murmurers  said,  not  that  the  generous  Lord  had 
lowered  them,  but  that  he  had  advanced  others  who  had 
wrought  but  one  hour.  Their  complaint  was,  "  Thou  hast 
made  them  equal  unto  us."  In  this  he  had  used  his  own 
money  as  he  pleased,  even  as  God  dispenses  grace  as  he 
wills.  He  is  never  unjust  to  any  ;  but  in  gifts  of  bounty 
he  will  not  be  bound  by  our  ideas  of  equity.  Had  they 
been  of  the  right  sort,  they  would  have  rejoiced  that  they 
had  been  able  to  give  to  him  a  fair  day's  work,  since  they 
had  borne  the  burden  and  heat  of  the  day. 

At  any  rate,  it  is  a  great  privilege  to  be  serving  the 
Lord  throughout  a  long  life,  and  those  who  have  enjoyed 
this  high  favour  are  deeply  indebted  to  the  grace  of  God. 
Blessed  be  our  heavenly  Father,  some  of  us  have  been 
his  servants  from  our  youth,  and  have  endured  no  little 
labour  for  his  name's  sake  ;  but  in  this  we  rejoice  greatly, 
and  magnify  his  love. 

13.  But  he  answered  one  of  them,  and  said.  Friend,  I  do 
thee  no  wrong :  didst  not  thou  agree  with  me  for  a  penny  ? 

He  did  not  fall  into  a  dispute  with  the  whole  com- 
pany ;  but  he  answered  one  of  them,  which  was  quite 
enough.  They  had  been  individually  hired,  and  in- 
dividually he  argues  with  them.  It  is  a  calm  and  reason- 
able reply  :  "  Friend,  I  do  thee  no  wrong."  If  the  Lord 
rewards  us  graciously  for  what  we  do,  we  are  not  wronged 
because  another  who  has  done  less  has  a  like  recompense. 
The  quiet  personal  question  is  one  to  which  there  is  no 


CHAP.  XX.]      A  Parable  of  the  Kingdom. 


329 


answer  :  "Didst  not  thou  agree  with  me  for  a  penny  ?  " 
Yet  the  legal  spirit  will  come  in  even  concerning  work 
which  is  all  of  grace.  Even  among  the  Father's  true 
sons,  the  elder  brother  gets  touched  with  this  alien  spirit. 
None  of  us  are  quite  free  from  it  :  it  seems  bred  in  the 
bone  of  our  proud  nature,  yet  nothing  is  more  unlovely 
or  unreasonable. 

14,  I5._  Take  that  thine  is,  and  go  thy  way  :  I  will  giiie 
unto  this  last,  even  as  unto  thee.  Is  it  not  lawful  for  me  to  do 
what  I  will  with  m-ine  own  ?  Is  thine  eye  evil,  because  I  am 
good? 

The  good  man  stands  to  his  determination  of  bounty. 
He  will  not  be  driven  from  liberality  by  envious  tongues. 
What  he  gives  is  his  own,  and  he  maintains  his  right  to 
do  as  he  pleases  with  it.  This  is  a  fine  illustration  of 
the  sovereignty  of  divine  grace.  Each  man  shall  have 
all  he  can  claim.  "Take  that  thine  is;"  and  having  it, 
let  him  rest  content  :  "  Go  thy  way."  The  Lord  will  not 
be  ruled  by  our  regulations,  but  declares,  "  /  will  give 
unto  this  last,  even  as  unto  thee."  It  is  condescending  on 
his  part  to  say  a  word  in  defence  of  his  most  fit  and  fair 
position  :  "Is  it  not  lawful  for  me  to  do  what  I  will  with 
mine  own  ?"  If  mercy  be  the  Lord's  own,  he  may  give  it 
as  he  pleases  ;  and  if  the  reward  of  service  be  wholly  of 
grace,  the  Lord  may  render  it  according  to  his  own 
pleasure.  Be  ye  sure  that  he  will  do  so.  In  words  of 
thunder  he  says,  both  under  the  law  and  under  the  gos- 
pel, "  I  will  have  mercy  on  whom  I  will  have  mercy,  and 
I  will  have  compassion  on  whom  I  will  have  compassion." 

That  was  a  home  question  for  each  of  the  grumblers 
ro  answer, — "  Is  thine  eye  evil,  because  I  am  good  ?  "  Does 
it  make  you  jealous  to  see  others  enjoy  my  bounty  ?  Be- 
cause I  am  good  to  these  who  deserved  so  little,  does 
this  deprive  you  of  the  good  which  I  have  granted  to  you  ? 

Let  us  never  envy  late  converts  their  joy  or  their  use- 
fulness ;  but  applaud  the  sovereignty  which  blesses  them 


330       The  King  on  his  wav  To  the  Cross,    [chap.  xx. 

so  largely.     We  share  the  mercy  with  them  ;  let  us  give 
them  an  equal  portion  of  our  joy. 

1 6.  So  the  last  shall  be  first,  and  the  first  last :  for  many 
be  called,  but  few  chosen. 

Here  our  Lord  repeats  his  famous  saying,  which  we 
noted  in  chapter  xix.  verse  30,  and  lets  us  know  that  pre- 
cedence in  the  kingdom  of  heaven  is  according  to  the 
order  of  grace.  The  King  will  rule  in  his  oWn  courts  ; 
and  who  shall  question  his  will  ?  As  he  is  King,  it  is  his 
right  to  rule.  Loyal  subjects  are  ever  ready  to  support 
their  sovereign.  Our  King  reigns  by  right  divine,  and 
cannot  do  wrong.  It  was  said  of  David,  "  Whatsoever 
the  king  did  pleased  all  the  people."  Let  this  be  true 
of  David's  Son  and  his  people.  Jesus  tells  us  that,  while 
many  men  are  called  to  service,  few  reach  the  standard  of 
choice  men.  Some  of  the  last  shall  be  first,  for  abounding 
grace  is  seen  in  their  brief  hour  of  work  ;  but  some  of 
the  first  shall  be  last,  for  they  are  not  always  diligent 
throughout  their  longer  day,  and  so  fall  back  in  the  race, 
or  their  legal  notions  put  them  far  behind  those  who 
were  called  later  in  life,  but  who  are  better  instructed  in 
the  principles  of  divine  grace. 


CHAPTER   XX.     17—28. 

[The  King  on  his  way  to  the  Cross.] 

17 — 19.  And  fesus  going  up  to  fertisalem  took  the  twelve 
disciples  apart  in  the  way,  and  said  unto  them.  Behold,  we  go 
up  to  ferusalem  ;  and  the  Son  of  man  shall  be  betrayed  unto 
the  chief  priests  and  unto  the  scribes,  and  they  shall  condemn 
him  to  death,  and  shall  deliver  him  to  the  Gentiles  to  mock, 
and  to  scourge,  and  to  crucify  him  :  and  the  third  day  he  shall 
rise  again. 


CHAP.  XX.]    The  King  on  his  way  to  the  Cross.       331 

Marching  up,  towards  the  guilty  capital,  with  resolute 
and  vigorous  step,  Jesus  outwalked  the  trembling  dis- 
ciples, who  foresaw  that  some  dire  tragedy  would  tran- 
spire. They  went  with  him,  and  that  was  something  ;  and 
showed  that,  if  timid,  they  were  sincere.  His  words  were 
true  and  significant:  ''Behold,  we  go  up  to  Jerusalem." 
He  thought  it  wise  to  tell  them  yet  again  of  the  dark 
future  which  was  now  drawing  very  near  ;  so  he  took  the 
twelve  disciples  apart  in  the  way.  That  is  the  best  com- 
munion when  Jesus  himself  takes  us  apart.  He  knows 
the  fittest  seasons  for  fullest  revelations.  Possibly,  in 
this,  his  human  soul  was  seeking  fellowship ;  but  how 
little  of  it  he  found  among  his  feeble  followers  !  Lord, 
when  thou  dost  take  me  apart,  prepare  me  for  full  com- 
munion, lest  I  miss  a  golden  opportunity  ! 

The  heart  of  Jesus  was  full  of  his  sacrifice.  Mark 
how  he  dwells  on  the  details  from  the  beginning  to  the 
end  of  his  sufferings,  death,  and  resurrection.  He  uses 
very  much  the  same  terms  as  when  they  abode  in  Gali- 
lee. We  noticed  that  statement  while  reading  in  chap- 
ter xvii.  22,  and  this  is  very  like  a  repetition  of  it.  It 
was  a  subject  too  grave  to  be  set  forth  with  variety  of 
expressions.  He  calls  their  attention  to  the  fact  that 
they  were  going  up  to  Jerusalem,  the  place  of  sacrifice  : 
the  journey  of  his  utmost  grief  was  now  beginning  :  the 
end  was  hastening  on.  What  a  pang  shot  through  his 
heart  as  he  said,  "  The  Son  of  man  shall  be  betrayed"\  This 
he  said  in  the  hearing  of  the  disciple  who  would  act  as 
the  traitor  :  did  no  compunction  visit  his  base  heart  ? 
The  twelve  knew  that  Jesus  had  no  more  cruel  foes  than 
"the  chief  priests  and  scribes",  the  men  of  the  Sanhedrim: 
these,  by  a  mock  trial,  would  "  condemn  him  to  death  ", 
but  as  they  could  not  carry  out  the  sentence  themselves, 
they  would  "deliver  him  to  the  Gentiles."  How  accurately 
the  Lord  traces  the  line  of  action  !  He  omits  none  of 
the  shameful  details.  He  says  that  they  would  deliver 
him  to  the  Romans,  "  to  mock,  and  to  scourge,  and  to  crucify 


3^2      The  K.ing  on  his  way  to  the  Cross,    [chap.  xx. 

him."  Here  were  three  sharp  swords  :  one  scarcely  knows 
which  had  the  keenest  edge.  Our  hearts  are  to  melt  as 
we  think  of  this  threefold  sorrow  :  scorn,  cruelty,  death. 
Our  blessed  Master,  however,  added  a  word  which  over- 
powered the  bitterness  of  the  death-draught.  Here  was 
the  bright  lining  of  the  black  cloud  :  "  The  third  day  he 
shall  rise  again."  This  poured  a  flood  of  light  on  what 
else  had  been  a  sevenfold  midnight. 

Did  our  Lord  thus  dwell  on  his  passion,  and  should 
not  we  ?  Yes,  it  should  be  our  life-long  theme.  They 
say,  in  this  hour  of  defection  :  "  Think  of  his  life  rather 
than  of  his  death  ;  "  but  we  are  not  to  be  duped  by  them. 
"  We  preach  Christ  crucified."  "  God  forbid  that  I 
should  glory,  save  in  the  cross  of  our  Lord  Jesus  Christ." 

20,  21.  Then  came  to  him  the  mother  of  Zebedee' s  children 
with  her  sons,  worshipping-  him,  and  desiring  a  certain  thing 
of  him.  And  he  said  unto  her.  What  wilt  thou  f  She  saith 
unto  him.  Grant  that  these  my  two  sons  may  sit,  the  one  on  thy 
right  hatid,  and  the  other  on  the  left,  in  thy  kingdom. 

While  the  mind  of  Jesus  was  occupied  with  his  hu- 
miliation and  death,  his  followers  were  thinking  of  their 
own  honour  and  ease.  Alas,  poor  human  nature  !  The 
mother  of  Zebedee' s  children  only  spoke  as  others  felt.  She, 
with  a  mother's  love,  sought  eminence,  and  even  pre- 
eminence, for  her  sons  ;  but  the  fact  that  the  other  dis- 
ciples were  displeased  showed  that  they  were  ambitious 
also.  Doubtless,  they  wanted  to  fill  the  positions,  that 
the  mother  of  James  and  John  craved  for  them.  She 
approached  the  Saviour  reverently,  worshipping  him.  Yet 
there  was  too  much  familiarity  in  her  request  to  be 
granted  an  unnamed  thing  :  desiring  a  certain  thing  of 
him. 

Our  Lord  here  sets  us  the  example  of  never  promising 
in  the  dark.  He  said  unto  her,^'' What  wilt  thou  V  Know 
what  you  promise  before  you  promise.  Great  was  this 
woman's  faith  in  the  Lord's  ultimate  victory  and  acces- 


CHAP.  XX.]    The  King  on  his  way  to  the  Cross.       333 

sion  to  the  throne,  since  she  regards  his  enthronement  as 
so  certain,  that  she  prays  that  her  two  sons  should  sit  in 
his  courts  on  his  right  and  left  hand.  Was  she  aware 
of  what  our  Lord  had  told  his  disciples  ?  We  half  think 
so,  for  the  words  are, —  Then  came  to  him  the  another  of 
Zebedee's  children.  If  she  knew  and  understood  all  that 
went  before,  she  was  willing  that  her  sons  should  share 
the  lot  of  Jesus,  both  as  to  his  cross  and  his  crown  ;  and 
this  sets  her  petition  in  a  bright  light.  Still,  there  was  a 
good  deal  of  a  mother's  partiality  in  the  request.  See 
how  she  speaks  of  "  these  my  two  sons  "  with  a  touch  of 
pride  in  her  action.  How  grandly  she  describes  the 
desired  situation — "  may  sit,  the  one  on  thy  right  hand,  and 
the  other  on  the  left,  in  thy  kingdom  "  !  She  had  evidently 
very  courtly  notions  of  what  the  kingdom  would  ulti- 
mately become.  In  any  case,  her  request  had  in  it  much 
of  trust,  and  much  of  loyal  union  to  Christ,  though  some- 
what also  of  self.  We  need  not  censure  her;  but  we  may 
question  ourselves  as  to  whether  we  think  as  much  of 
our  Lord  as  she  did. 

22.  Bid  fesus  answered  and  said,  Ye  know  not  what  ye 
ask.  Are  ye  able  to  drink  of  the  cup  that  I  shall  drink  of, 
and  to  be  baptized  with  the  baptism  that  I  am  baptized  with  f 
They  say  unto  him.  We  are  able. 

The  petition  of  the  mother  was  that  of  the  sons  also  ; 
iQT  Jesus  answered  and  said,  "Ye  know  not  what  ye  ask." 
As  from  the  mother,  the  request  was  probably  of  better 
quality  than  as  from  the  sons  ;  for  our  Lord  speaks  to 
them  rather  than  to  her.  They  had  asked,  through  the 
mother,  but  they  may  have  asked  in  greater  ignorance 
than  she  ;  and  had  they  known  what  their  request  in- 
cluded, they  might  never  have  presented  it.  At  any  rate, 
our  Lord  treats  the  petition  as  theirs  rather  than  their 
mother's  ;  and  as  it  was  about  themselves,  he  questions 
them  as  to  how  far  they  were  prepared  for  the  conse- 
quences.    To  be  near  to  the  throne  of  the  King  would 


334      The  King  on  his  way  to  the  Cross,    [chap.  xx. 

involve  fellowship  with  him  in  the  suffering  and  self- 
sacrifice  by  which  he  set  up  his  spiritual  kingdom  :  were 
they  ready  for  this  ?  Had  they  strength  to  endure  to  the 
end  ?  "Are  ye  able  to  drink  of  the  cup  that  I  shall  drink 
of,  and  to  be  baptized  with  the  baptism  that  I  am  baptized 
■with  1 "  They  say  unto  him,  "  We  are  able. "  Perhaps  this 
was  too  hasty  an  answer  ;  and  yet  it  may  under  the 
aspect  have  been  the  best  they  could  give.  If  they  were 
looking  alone  to  their  Lord  for  strength,  they  were, 
through  his  grace,  quite  able  to  bear  anything.  But, 
when  they  thought  of  his  throne,  had  they  remembered 
the  cup,  and  the  baptism,  without  which  there  would  be 
no  enjoying  the  kingdom  ? 

23.  And  he  saith  unto  them.  Ye  shall  drink  indeed  of  my 
cup,  and  be  baptized  with  the  baptism  that  I  am  baptized  with : 
but  to  sit  on  my  right  hand,  and  on  my  left,  is  not  mine  to 
give,  but  it  shall  be  given  to  them  for  whom  it  is  prepared 
of  my  Father. 

Hearing  their  professed  willingness  to  have  fellowship 
with  himself  in  all  things,  our  Lord  assures  them  that  he 
does  not  refuse  to  be  associated  with  them  ;  but  he 
points  them  to  the  immediate  and  certain  result  of  that 
fellowship.  Our  practical  present  business  is  not  to  aim 
at  eminence  in  the  kingdom,  but  submissively  to  drink 
the  cup  of  suffering,  and  plunge  into  the  deeps  of  humilia- 
tion which  our  Lord  appoints  for  us.  It  is  a  great  honour 
to  be  allowed  to  drink  of  his  cup  and  to  be  baptized  with 
his  baptism :  this  he  grants  to  his  believing  disciples. 
This  fellowship  is  the  essence  of  the  spiritual  kingdom. 
If  our  cup  be  bitter,  it  is  his  cup  ;  if  our  baptism  be  over- 
whelming, it  is  the  baptism  that  he  is  baptized  with  j  and 
this  sweetens  the  one,  and  prevents  the  other  from  being 
a  death-plunge.  Indeed,  that  the  cup  and  the  baptism 
are  his,  makes  our  share  in  them  to  be  an  honour  bestowed 
by  grace. 

Other   rewards  of  the   kingdom   are   not   arbitrarily 


CHAP.  XX.]    The  King  on  his  way  to  the  Cross.       335 

granted,  but  fittingly  bestowed.  Jesus  says  that  the  high 
places  in  the  kingdom  will  be  given  to  them  for  whom  they 
are  prepared  of  his  Father.  He  has  no  hesitation  in 
speaking  of  what  his  Father  has  "  prepared."  Everything 
about  our  Lord's  Kingdom  is  divinely  arranged  and 
fixed  ;  nothing  is  left  to  chance  or  fate. 

Even  Jesus  will  not  interfere  with  the  divine  appoint- 
ment concerning  his  kingdom.  As  a  friend,  he  may  not 
be  solicited  to  use  a  supposed  private  influence  to  alter 
the  arrangements  of  infinite  wisdom.  Eternal  purposes 
are  not  to  be  changed  at  the  request  of  ill-advised 
disciples.  In  a  sense,  Jesus  gives  all  things  ;  but  as 
Mediator,  he  comes  not  to  do  his  own  will,  but  the  will 
of  him  that  sent  him,  and  so  he  correctly  says  of  rank  in 
his  kingdom.  It  is  not  mine  to  give.  How  thoroughly  did 
our  Lord  take  a  lowly  place  for  our  sakes  !  In  this  laying 
aside  of  authority,  he  gives  a  silent  rebuke  to  our  self- 
seeking.  It  may  be  that  he  intended  to  reprove,  not 
only  the  mother  of  Zebedee's  children,  but  all  the  dis- 
ciples, who  were  constantly  seeking  great  things  for 
themselves. 

24 — 26.  And  when  the  ten  heard  it,  they  were  moved  with 
indignation  against  the  two  brethren.  But  fesus  called  them 
unto  him,  and  said.  Ye  know  that  the  princes  of  the  Gentiles 
exercise  dominion  over  them.,  and  they  that  are  great  exercise 
authority  upon  them.  But  it  shall  not  be  so  among  you  :  but 
whosoever  will  be  great  am.ong  you,  let  him  be yotir  minister. 

Naturally,  the  other  ten  apostles  did  not  relish  the 
attempt  of  the  sons  of  Zebedee  to  steal  a  march  upon 
them.  We  never  hear  that  they  resented  our  Lord's 
preference  of  Peter,  James,  and  John  ;  but  when  two  of 
these  sought  precedence  for  themselves,  they  could  not 
bear  it.  Peter  was  with  them  in  this,  for  we  read,  When 
the  ten  heard  it.  Unanimously  they  were  angry  with  the 
upstarts.  That  they  were  moved  with  indignation.,  was  a 
proof  that  they  were  ambitious  themselves,  or  at  least 


336       The  King  on  his  way  to  the  Cross,    [chap.  xx. 

that  they  were  not  willing  to  take  the  lowest  place. 
Because  they  wexe  guilty  of  the  same  fault,  i^ey  were 
moved  with  indignation  against  the  two  brethren. 

Here  was  a  sad  division  in  the  little  camp  ;  how 
could  it  be  healed  ?  Jesus  called  them  unto  him :  he 
personally  dealt  with  this  rising  evil,  and  bade  the  twelve 
come  aside,  and  listen  to  something  meant  only  for  their 
private  ear.  They  were  confounding  his  kingdom  with 
the  ordinary  government  of  men,  and  therefore  they 
dreamed  of  being  great,  and  exercising  dominion  in  his 
name  ;  but  he  wished  them  to  correct  their  ideas,  and 
turn  their  thoughts  another  way.  It  was  true,  that  to 
be  his  followers  was  a  highly  honourable  thing,  and  made 
them  partakers  of  a  kingdom  ;  but  it  was  not  like  earthly 
kingdoms.  In  the  great  Gentile  monarchies,  princes 
ruled  by  authority,  force,  and  pomp  ;  but  in  his  kingdom 
the  rule  would  be  one  of  love,  and  the  dignity  would  be 
that  of  service.  He  who  could  serve  most  would  be  the 
greatest.  The  lowliest  would  be  the  most  honoured  : 
the  most  self-sacrificing  would  have  most  power.  When- 
ever we  see  the  nobles  of  earth  contending  for  prece- 
dence, we  should  hear  our  Master  say,  "But  it  shall  not  be 
so  among  you."  We  must  for  ever  quit  hunting  after 
honour,  office,  power,  and  influence.  If  we  aim  at  great- 
ness at  all,  it  must  be  by  being  great  in  service,  becoming 
the  minister  or  servant  of  our  brethren. 

27.  And  whosoever  will  be  chief  among  you,  let  him  be  your 
servant  : 

To  rise  in  Christ's  kingdom  we  must  descend.  He 
who  would  be  chief,  or  first,  among  saints,  must  be  their 
servajzt,  bondsman,  or  slave.  The  lower  we  have  stooped, 
the  higher  we  have  risen.  In  this  kind  of  rivalry  we 
shall  be  allowed  to  excel  without  exciting  the  indigna- 
tion of  the  brethren. 

28.  Even  as  the  Son  of  jnan  came  not  to  be  ministered 
unto,  but  to  minister,  and  to  give  his  life  a  ransom  for  many. 


CHAP.  XX.]      The  King  opening  blind  eyes.  337 

Assuredly  he  who  is  greatest  and  chief  among  us  has 
set  us  the  example  of  the  utmost  love-service.  No  ser- 
vants waited  on  him.  He  was  Master  and  Lord  ;  but 
he  washed  his  servants'  feet.  He  came  not  to  be  served, 
but  to  serve.  He  received  nothing  from  others  ;  his  was 
a  life  of  giving,  and  the  giving  of  a  life.  For  this  pur- 
pose he  was  the  Son  of  man  ;  with  this  design  he  came  ; 
to  this  end  he  gave  his  life  a  ra?isom  for  many.  No 
service  is  greater  than  to  redeem  sinners  by  his  own 
death,  no  ministry  is  lowlier  than  to  die  in  the  stead  of 
sinners. 


CHAPTER   XX.     39—34. 

[The  King  opening  the  eyes  of  the  Blind.] 

29,  30.  And  as  they  departed  from  Jericho,  a  great  multi- 
tude followed  him.  And,  behold,  two  blind  men  sitting  by  the 
way  side,  when  they  heard  that  fcstis  passed  by,  cried  out  say- 
ing. Have  mercy  on  us,  O  Lord,  thou  so?i  of  David. 

On  Jericho  a  curse  had  rested,  but  the  presence  of 
Jesus  brought  it  a  blessing.  We  suppose  he  must  needs 
go  through  Jericho  as  once  before  he  must  needs  go 
through  Samaria.  Our  Lord  departed  from  Jericho,  and  a 
vast  crowd  attended  him  ;  for  his  fame  had  spread  far  and 
wide.  Nothing  striking  is  noted  concerning  his  doings 
till  two  beggars  come  upon  the  scene.  Mercy  needs 
misery  to  give  it  an  occasion  to  work.  Behold,  two  blind 
men  sitting  by  the  ivay  side.  They  could  not  behold 
Jesus,  but  we  are  asked  to  behold  them.  They  had 
taken  up  a  hopeful  position  by  the  way  side,  for  there 
they  would  be  likely  to  hear  any  good  news,  and  there 
they  would  be  seen  by  the  compassionate.  They  had 
ears  if  they  had  not  eyes,  and  they  used  their  hearing 


338  The  King  opening  [chap.  xx. 

well.  On  inquiry,  they  learned  that  Jesus  passed  by,  and 
believing  that  he  could  restore  their  sight,  they  grew 
earnest  in  prayer  to  him  :  they  cried  out.  Their  plea  was 
pity  :  "  Have  mercy  on  us."  Their  appeal  was  to  the 
royal  heart  of  Jesus  :  "  O  Lord,  thou  son  of  David."  Our 
Lord's  sermon  was  interrupted  by  the  repeated  outcries 
of  these  two  blind  beggars  of  Jericho  ;  but  this  never 
displeased  him  ;  neither  would  true  preachers  of  the 
gospel  be  disconcerted  if  some  of  their  hearers  were  to 
cry  out  with  similar  eagerness  for  salvation. 

31.  And  the  multitude  rebuked  them,  because  they  should 
hold  their  peace :  but  they  cried  the  m.ore,  saying.  Have  mercy 
on  us,  O  Lord,  thou  son  of  David. 

The  crowd  desired  to  hear  Jesus,  but  could  not  do 
so  because  of  the  shouts  of  the  blind  men  :  therefore 
the  multitude  rebuked  them.  Did  they  upbraid  them  for  ill 
manners,  or  for  noise,  or  for  harshness  of  tone,  or  for 
selfishly  wishing  to  monopolize  Jesus  ?  It  is  always  easy 
to  find  a  stick  when  you  wish  to  beat  a  dog.  The  peo- 
ple wanted  them  to  be  quiet,  and  hold  their  peace,  and 
found  plenty  of  arguments  why  they  should  do  so.  This 
was  all  very  well  for  those  who  were  in  possession  of 
their  faculties  ;  but  men  who  have  lost  their  sight  can- 
not be  quieted  if  there  is  an  opportunity  of  obtaining 
sight  ;  and  as  that  opportunity  was  rapidly  passing  away 
from  these  poor  men,  they  became  vehement  in  their 
earnestness.  Unhindered  by  the  threats  of  the  crowd, 
they  cried  the  more.  Some  men  are  urged  onward  by  all 
attempts  to  pull  them  back.  When  we  are  seeking  the 
Lord,  we  shall  be  wise  to  make  every  hindrance  into  a 
stimulus.  We  may  well  bear  rebukes  and  rebuffs  when 
our  great  aim  is  to  obtain  mercy  from  Jesus. 

Unvarying  was  the  blind  beggars'  cry  :  '■^Have  mercy 
on  us,  O  Lord,  thou  son  of  David."  Variety  of  words 
they  had  no  time  to  study.  Having  asked  for  what  they 
needed,  in  words  which  leaped  from   their  hearts,  they 


CHAP.  XX.]  THE    EYES    OF    THE    BlIND.  339 

repeated  their  prayer  and  their  plea,  and  it  was  no  vain 
repetition. 

32.  And  Jesus  stood  still,  and  called  them,  and  said. 
What  will  ye  that  I  shall  do  unto  you  ? 

Jesus  stood  still.  At  the  voice  of  prayer,  the  Sun  of 
righteousness  paused  in  his  progress.  Believing  cries 
can  hold  the  Son  of  God  by  the  feet.  He  called  them  : 
and  this  because  they  had  called  him.  What  comfort 
that  call  yielded  them  !  We  are  not  told  that  they  came 
to  him  :  there  is  no  need  to  tell  us  that.  They  were  at 
his  feet  as  soon  as  the  words  were  uttered.  How  sadly 
blind  are  those  who,  being  called  a  thousand  times  by 
the  voice  of  mercy,  yet  refuse  to  come  ! 

Our  Lord  enlightened  minds  as  well  as  eyes,  and  so 
he  would  have  the  blind  men  intelligently  feel  and  ex- 
press their  needs.  He  puts  to  them  the  personal  in- 
quiry :  "What  will  ye  that  I  shall  do  unto  you  1 "  It  was 
not  a  hard  question,  yet  it  is  one  which  many  an  at- 
tendant at  our  places  of  worship  would  find  it  difficult  to 
answer.  You  say  you  "  wish  to  be  saved  "  :  what  do 
you  mean  by  those  words  ? 

33.  They  say  unto  him.  Lord,  that  our  eyes  may  be  opened. 

Just  so.  They  needed  no  time  for  second  thoughts. 
Oh,  that  our  people  were  as  quick  to  pray,  "  Lord,  that  our 
eyes  may  be  opened"  !  They  went  straight  to  the  point. 
There  is  not  a  word  to  spare  in  their  explanatory  prayer. 
No  book  was  wanted,  no  form  of  words  ;  the  desire 
clothed  itself  in  simple,  natural,  earnest  speech. 

34.  So  Jesus  had  compassion  on  them,  and  touched  their 
eyes :  and  immediately  their  eyes  received  sight,  and  they  Jol- 
lowed  him. 

So,  that  is,  since  they  thus  stated  their  desire,  and 
had  so  great  a  need,  Jesus  had  compassion  on  them, 
pitying  their  loneliness  in  the  dark,  their  deprivation  of 


34°  The  King  Rides  triumphantly  [chap.  xxi. 

enjoyment,  tlieir  loss  of  power  to  follow  a  handicraft, 
and  their  consequent  poverty.  He  touched  their  eyes. 
What  hands  were  those  which  undertook  such  lowly 
fellowship  with  human  flesh,  and  wrought  such  deeds  of 
power !  Immediately  their  eyes  received  sight.  Only  a 
touch,  and  light  entered.  Time  is  not  necessary  to  the 
cures  of  Jesus.  Proof  of  their  sight  was  at  once  forth- 
coming, for  they  followed  him.  We  best  use  our  spiritual 
sight  when  we  look  to  Jesus,  and  keep  close  to  his  heel. 

Oh,  that  the  reader,  if  he  be  spiritually  blind,  may 
ask  for  the  touch  of  Jesus,  and  receive  it  at  once, 
for  immediately  he  will  receive  sight !  An  inward  light 
will  in  an  instant  shine  forth  upon  the  soul,  and  the 
spiritual  world  will  become  apparent  to  the  enlightened 
mind.  The  Son  of  David  still  lives,  and  still  opens  the 
eyes  of  the  blind.  He  still  hears  the  humble  prayer  of 
those  who  know  their  blindness  and  their  poverty.  If 
the  reader  fears  that  he,  too,  is  spiritually  blind,  let  him 
cry  unto  the  Lord  at  this  very  instant,  and  he  will  see 
what  he  shall  see,  and  he  will  for  ever  bless  the  hand 
which  gave  sight  to  the  eyes  of  his  soul. 


CHAPTER   XXI.     1—11. 

[The  King  Rides  triumphantly  into  his  Capital.] 

I — 3.  And  when  they  drew  nigh  unto  Jerusalein,  and  were 
come  to  Bethphage,  unto  the  mount  of  Olives,  then  sent  fesus 
two  disciples,  saying  unto  them.  Go  into  the  village  aver 
against  you,  and  straightway  ye  shall  find  an  ass  tied,  and  a 
colt  with  her  :  loose  them,  and  bring  the77i  tinto  me.  And  if 
any  man  say  ought  unto  you,  ye  shall  say.  The  Lord  hath  need 
of  them  ;  and  straightway  he  will  send  them. 

The  time  was  come  for  our  Lord  to  finish  his  great 
work  on  earth,  and  his  going  up  to  Jerusalem  was  with 


CHAP.  XXI.]  INTO  kis  Capital.  341 

this  intent.  He  now  determines  to  enter  his  capital  city 
openly,  and  there  to  reveal  himself  as  King.  To  this 
end,  when  he  came  near  to  the  city,  Jesus  sent  two  dis- 
ciples to  bring  him  the  foal  of  an  ass  whereon  he  would 
ride.  His  orders  to  the  two  disciples  whom  he  com- 
missioned, v.'hen  they  were  come  to  Bethphage,  are  worthy 
of  our  serious  attention.  He  directed  them  as  to  the 
place  where  they  should  find  the  animal :  "  Go  into  the 
village  over  against  you"  The  Lord  knows  where  that 
which  he  requires  is  to  be  found.  Perhaps  it  is  nearer 
to  us  than  we  dream  :  "  over  against  you."  He  told 
them  that  they  would  not  have  to  search  :  "  straightway 
ye  shall  find."  When  the  Lord  sends  us  on  an  errand, 
he  will  speed  us  on  our  way.  He  described  the  condi- 
tion of  the  creatures  :  "««  ass  tied,  and  a  colt  with  her." 
Our  Lord  knows  the  position  of  every  animal  in  the 
world,  and  he  counts  no  circumstance  to  be  beneath  his 
notice.  Nor  did  he  leave  the  disciples  without  orders 
how  they  were  to  proceed  :  "  loose  them,  and  bring  them." 
Demur  and  debate  there  would  be  none  ;  they  might  act 
at  once.  To  stand  questioning  is  not  for  the  messen- 
gers of  our  King :  it  is  their  duty  to  obey  their  Lord's 
orders,  and  to  fear  nothing.  The  two  animals  would  be 
willingly  yielded  up  by  their  owner  when  the  disciples 
said,  "  The  Lord  hath  need  of  them  j  "  nay,  he  would  not 
only  give  them  up,  but  ''^straightway  he  will  send  them." 
Either  the  owner  was  himself  a  secret  disciple,  or  some 
awe  of  the  Lord  Jesus  was  on  his  mind  ;  but  he  would 
right  joyfully  consent  to  lend  the  ass  and  its  foal  for  the 
purpose  for  which  they  were  required. 

What  a  singular  conjunction  of  words  is  here,  "the 
Lord  "  and  "  hath  need  "  !  Jesus,  without  laying  aside 
his  sovereignty,  had  taken  a  nature  full  of  needs  ;  yet, 
being  in  need,  he  was  still  the  Lord,  and  could  com- 
mand his  subjects,  and  requisition  their  property. 
Whenever  we  have  anything  of  which  the  Lord's  cause 
has  need,  how  cheerfully  should  we  hand  it  over  to  him  ! 


342  The  Ring  Rides  triumphantly  [chap.  xxi. 

The  owner  of  the  ass  and  her  colt  regarded  it  as  an 
honour  to  furnish  Jesus  with  a  creature  to  ride  upon. 
How  great  is  the  power  of  Jesus  over  human  minds,  so 
that  by  a  word  he  quietly  moves  them  to  do  his  bidding  ! 
We  have  here  the  record  of  two  disciples  being  sent 
to  fetch  an  ass  :  those  who  do  little  things  for  Jesus  are 
honoured  thereby.  Their  errand  appeared  strange,  for 
what  they  did  might  seem  like  robbery ;  but  he  who 
sent  them  took  care  to  protect  them  from  the  least 
shade  of  suspicion.  The  messengers  raised  no  question, 
offered  no  objection,  and  met  with  no  difficulty.  It  is 
ours  to  do  what  Jesus  bids  us,  just  as  he  bids  us,  and 
because  he  bids  us  ;  for  his  command  is  our  authority. 

4,  5.  All  this  was  done,  that  it  might  be  fulfilled  which 
was  spoken  by  the  prophet,  saying.  Tell  ye  the  daughter  of 
Sion,  Behold,  thy  King  cometh  unto  thee,  meek,  and  sitting 
upon  an  ass,  and  a  colt  the  foal  of  an  ass. 

Matthew  is  always  reminding  us  of  the  Old  Testa- 
ment ;  as  well,  indeed,  he  may,  for  our  Lord  is  always 
fulfilling  it.  Every  point  of  detail  is  according  to  pro- 
phetic model :  All  this  was  done,  that  it  might  be  fulfilled 
which  was  spoken  by  the  prophet.  The  Old  and  New 
Testaments  dovetail  into  each  other.  Men  have  written 
"Harmonies  of  the  Gospels";  but  God  has  given  us  a 
Harmony  of  the  Old  and  New  Testament.  The  passage 
referred  to  is  in  Zechariah  ix.  g.  It  represents  Zion's 
King  as  meek  and  lowly  even  in  the  hour  of  his  trium- 
phant entrance  into  his  metropolis,  riding,  not  upon  a 
war-horse,  but  upon  a  young  ass,  whereon  no  man  had 
sat.  He  had  before  said  of  himself,  "I  am  meek  and 
lowly  in  heart,"  and  now  he  gives  one  more  proof  of  the 
truth  of  his  own  words  ;  and,  at  the  same  time,  of  the 
fulfilment  of  prophecy  :  "  Tell  ye  the  daughter  of  Sion, 
Behold,  thy  King  cometh  unto  thee,  meek,  and  sitting  upon 
an  ass."  He  did  not,  like  Solomon,  fetch  horses  out  of 
Egypt  to  minister  to  his  pride  ;   but  he  who  was  greater 


CHAP.  XXI.]  INTO  HIS  Capital.  343 

than  Solomon  was  content  with  a  colt  the  foal  of  an  ass, 
and  even  that  humble  creature  was  borrowed,  for  he  had 
none  of  his  own.  The  tenderness  of  Jesus  comes  out  in 
the  fact  of  his  having  the  ass  brought  with  her  foal  that 
they  might  not  be  parted.  He  was,  as  a  King,  all  gentle- 
ness and  mere}' :  his  grandeur  involved  no  pain,  even 
for  the  meanest  living  thing.  How  blessed  is  it  for  us 
to  be  ruled  by  such  a  King ! 

6,  7.  And  the  disciples  ■went,  and  did  as  fesus  commanded 
them,  and  brought  the  ass,  and  the  colt,  and  put  on  them  their 
clothes,  and  they  set  him.  thereon. 

This  should  be  an  accurate  description  of  the  con- 
duct of  all  Christians  :  The  disciples  went,  and  did  as 
Jesus  commanded  them.  They  did  not  question  or  criti- 
cize their  King's  commands  ;  they  obeyed  them,  which 
Tifas  much  better.  What  a  church  should  we  see  on 
earth  if  this  were  universally  true  !  They  carried  out 
their  King's  bidding  in  every  detail. 

The  disciples  also  brought  the  ass  and  the  colt ;  in  no 
way  deviating  from  the  orders  which  they  had  received. 
They  added  actions  which  naturally  grew  out  of  their 
King's  orders.  There  must  be  fit  caparison  for  the 
steeds  which  are  to  be  employed  for  such  a  royal  pro- 
'  cession,  so  they/z^/  on  them  their  clothes.  This  was  done 
of  their  own  accord.  Many  are  ready  to  fetch  other 
men's  asses,  but  slow  to  lend  their  o^vn  clothes ;  these 
disciples  were  willing  and  eager  to  bear  their  share  in 
the  triumphal  procession  of  the  Lord  Jesus.  From  first 
to  last  there  was  no  forced  contribution  or  mercenary 
service  ;  all  was  most  voluntary  :  the  ass  and  foal  were 
cheerfully  lent,  and  the  garments  were  spontaneously, 
placed  thereon.  All  was  simple  and  natural,  full  of 
truth  and  heartiness.  How  different  from  the  artificial 
ceremonials  of  ordinary  monarchs  ! 

They  set  him  thereon.  When  men  previously  had 
tried  to  take  Jesus  by  force,  to  make  him   a  king  in 


344  The  King  Rides  triumphantly  [chap.  xxi. 

earthly  fashion,  he  withdrew  himself  from  them  ;  but 
the  hour  for  his  public  entry  into  Jerusalem  had  arrived, 
and  he  therefore  allowed  his  disciples  to  set  him  upon 
the  lowly  beast  that  was  to  carry  him  into  the  city. 
Gladly  they  put  the  Lord  in  the  place  of  honour,  and 
joyfully  they  walked  at  his  side. 

8.  And  a  very  great  multitude  spread  their  garments  in 
the  way  ;  others  cut  down  branches  from  the  trees,  and  strawed 
them  in  the  way. 

The  people  were  so  numerous  that  they  are  described 
as  a  very  great  multitude.  Unusual  unanimity  prevailed 
amongst  the  populace  :  they  all  gathered  to  Jesus.  The 
patriarch  Jacob  had  foretold,  concerning  the  Shiloh, 
"unto  him  shall  the  gathering  of  the  people  be."  This 
was  fulfilled  many  times  during  the  Saviour's  earthly 
ministry.;  and  it  is  still  continually  being  fulfilled. 

The  crowd  was  in  a  state  of  great  excitement,  and 
came  marching  along  with  Jesus  in  high  enthusiasm. 
Carpeting  the  road,  they  spread  their  garments  in  the 
way ;  and  as  if  this  were  not  enough,  others  cut  down 
branches  from  the  trees,  and  strawed  them  in  the  way. 
Our  first  parents,  in  their  shame,  made  clothes  of  the 
leaves  of  trees  ;  but  now  both  clothes  and  leaves  are  at 
the  feet  of  man's  Redeemer.  John  says  that  the  people 
"  took  branches  of  palm  trees,  and  went  forth  to  meet 
him."  The  long  feathery  fronds  of  the  palms  would  be 
suitable  either  for  waving  in  the  air,  or  casting  upon  the 
ground  before  the  King.  The  common  people,  in  the  sim- 
plest but  most  effective  manner,  prepared  a  royal  welcome 
for  the  Son  of  David.  What  an  unusual  sight !  They 
were  on  the  tiptoe  of  expectation,  looking  for  a  kingly  De- 
liverer, and  they  vaguely  hoped  that  "Jesus  the  prophet 
of  Nazareth  "  might  prove  to  be  the  Promised  One.  He 
had  excited  their  wonder,  raised  their  hopes,  and  earned 
their  reverence.  For  the  time  they  held  him  in  high 
honour.     Do  we  wonder  at  it  when  we  think  how  he  had 


CHAP.    XXI.]  INTO    HIS    C.'VPITAL.  34^ 

healed  their  sick,  and  had  fed  them  by  thousands  when 
they  fainted  ? 

9.  And  the  multitudes  that  -went  before,  and  that  followed, 
cried,  saying,  Hosanna  to  the  son  of  David :  Blessed  is  he  that 
Cometh  i?i  the  name  of  the  Lord ;  Hosanna  in  the  highest. 

Numbers  still  flocked  together  till  there  was  not  only 
a  multitude,  but  multitudes,  some  that  went  before,  and 
others  that  followed.  The  crowds  preceding  and  follow- 
ing the  Lord  were  of  one  mind  concerning  him,  and, 
indeed,  they  seemed  to  have  but  one  voice.  Scarcely 
knowing  what  they  did,  probably  dreaming  of  an  earthly 
kingdom,  they  lifted  up  one  and  the  same  loyal  shout  of 
^''Hosanna  to  the  son  of  David :  Blessed  is  he  that  cometh 
in  the  name  of  the  Lord ;  Hosanna  in  the  highest."  They 
quoted  an  ancient  Psalm  (cxviii.),  and  applied  it  to  Jesus  ; 
and  in  every  way  expressed  their  delight  and  expectation. 
Alas  !  how  soon  this  gleam  of  sunlight  gave  place  to 
black  darkness.  The  day  of  palms  was  closely  followed 
by  the  day  of  crucifixion.  Thus  fickle  are  the  sons  of 
men.     "Vox  populi "  is  anything  but  "Vox  Dei." 

10.  And  when  he  was  co7ne  into  Jerusalem,  all  the  city 
was  moved,  saying.  Who  is  this  ? 

He  had  been  there  before,  but  not  on  this  wise. 
Never  had  such  enthusiastic  multitudes  surrounded  him 
with  acclamations.  Quiet  citizens,  who  had  not  quitted 
their  homes,  wondered  at  the  crowd.  Great  numbers 
had  been  moved  by  some  uncontrollable  impulse  to  go 
out  to  meet  Jesus,  and  when  he  was  come  into  Jerusalem, 
still  greater  crowds  were  attracted,  all  the  city  7vas  moved. 
There  is  nothing  that  can  "  move  "  mankind  like  the 
coming  of  Christ.  Everyone  inquired,  "  Who  is  this  ?  " 
It  may  have  been  in  some  an  idle  curiosity,  and  in  others 
a  fleeting  interest  ;  but  it  was  far  better  than  the  dull 
indifference  which  cares  for  none  of  these  things.  Where 
Jesus  comes  he  makes  a  stir,  and  raises  inquiry.    ."  Who 


346         The  King  Cleanses  the  Temple,  [chap.  xxi. 

is  this  ? "  is  a  proper,  profitable,  personal,  pressing  ques- 
tion. Let  our  reader  make  this  inquiry  concerning 
Jesus,  and  never  rest  till  he  knows  the  answer. 

II.    And  the  multitude  said,  This  is  Jesus  the  prophet  of 
Nazareth  of  Galilee. 

Everyone  who  had  entered  the  city  in  the  royal  pro- 
cession was  prepared  to  inform  inquiring  citizens.  The 
tnultitude  said ;  that  is  to  say,  the  answer  was  unanimous  : 
''''This  is  Jesus  the  prophet  of  Nazareth  of  Galilee."  The 
answer  was  true,  but  not  all  the  truth.  Seldom  is  a 
multitude  so  well  informed  as  in  this  instance.  Christ's 
name,  his  office,  his  early  abode,  and  his  lowly  race  are 
all  indicated.  Those  who  wished  to  know  more  about 
him  had  in  the  answer  of  the  multitude  the  keys  of  all 
that  it  was  needful  for  them  to  discover.  Oh,  that  our 
teeming  populations  knew  as  much  of  Jesus  as  the  multi- 
tudes of  Jerusalem  knew  !  And  yet  it  may  be  that,  if 
they  did,  they  might  act  as  basely  as  did  these  sinners  of 
Jerusalem,  when  their  Hosannas  were  so  soon  changed 
into  cruel  cries  of  "  Away  with  him  !     Crucify  him  !  " 


CHAPTER  XXI.     13—14. 
[The  King   Cleanses  the  Temple.] 

12,  13.  And  Jesus  went  into  the  temple  of  God,  and  cast 
out  all  them  that  sold  and  bought  in  the  temple,  and  overthrew 
the  tables  of  the  moneychangers,  and  the  seats  of  them  that 
sold  doves.  And  said  unto  thetn.  It  is  written.  My  house  shall 
be  called  the  house  of  prayer;  but  ye  have  made  it  a  den  of 
thieves. 

Jesus  went  into  the  temple  of  God  again,  as  he  did  at 
the  beginning  of  his  ministry.  Then  the  reforming  Pro- 
phet intimated  what  was  needed,  and  now  the  King  pro- 


citAP.  XXI.]  The  King  Cleanses  the  Temple.  347 

ceeds  to  carry  it  out.  A  temple  dedicated  to  God  must 
not  become  a  place  of  merchandize  and  robbery.  Jesus 
....  cast  out  all  them  that  sold  and  bought  in  the  temple. 
The  sellers  were  the  more  permanently  obstructive,  the 
more  constantly  offensive,  so  they  were  driven  out  first ; 
but  as  there  would  have  been  no  sellers  if  there  had  not 
been  buyers,  they  must  be  cast  out  also.  Those  who 
kept  the  tables  of  the  moneychangers  might  have  pleaded 
that  they  were  there  for  the  public  convenience,  since 
they  supplied  shekels  and  other  moneys  of  the  sanctuary 
in  lieu  of  Roman  coin.  The  seats  of  them  that  sold  doves 
seemed  licensed,  since  they  dealt  in  young  pigeons  and 
turtle  doves  for  the  sacrifices.  But  these  traders  were 
not  in  this  serving  God,  but  making  profit  for  themselves, 
and  therefore  our  Lord  overthrew  all  their  arrangements, 
and  cleared  the  holy  place. 

What  an  awe  must  have  surrounded  this  one  Man, 
that  the  whole  tribe  of  trafifickers  should  flee  before  him 
while  they  endured  the  overturning  of  their  tables  and 
their  seats  !  Neither  the  temple  guard  nor  the  Roman 
soldiers  appear  to  have  interfered  in  any  way.  When 
Jesus  takes  to  himself  power,  opposition  ceases.  What 
a  prophecy  this  incident  affords  of  the  ease  with  which, 
in  his  Second  Advent,  he  will  purge  his  floor  with  the 
fan  in  his  hand  ! 

Our  Lord,  while  he  drives  out  the  profaners  of  the 
temple,  vindicates  his  holy  violence  by  saying,  ''''It  is 
written."  Whether  he  was  contending  with  the  arch- 
enemy, or  with  wicked  men,  he  used  but  one  weapon, 
"  the  sword  of  the  Spirit,  which  is  the  Word  of  God." 
In  this,  as  in  everything  else,  let  us  follow  his  example. 
Isaiah  had  penned  those  words  (Isa.  Ivi.  7),  "  Mine  house 
shall  be  called  an  house  of  prayer  for  all  people."  This 
prophecy  had  a  special  relation  to  the  Court  of  the  Gen- 
tiles, which  was  being  so  grossly  desecrated  by  these 
dealers.  Our  Saviour  likened  his  Father's  house,  when 
occupied  by  these  buyers  and  sellers,  to  those  caves  in 


34§  The  King  Acknowledges        [citAP.  xxi. 

the  mountains  where  robbers  were  wont  to  lurk  in  his 
day  :  "Ye  have  made  it  a  den  of  thieves."  The  words 
spoken  by  the  King  were  strong,  but  not  more  so  than 
the  case  before  him  required.  It  is  a  king's  business  to 
break  up  the  hiding-places  of  bandits,  and  Jesus  did  so. 
He  could  not  bear  to  see  his  Father's  house  of  prayer 
made  into  a  haunt  of  robbers. 

14.    And  the  blitid  and  the  lame  came  to  him,  in  the  temple; 
and  he  healed  them. 

The  coming  into  the  temple  of  blind  mendicants  and 
limping  beggars  was  no  defilement  to  the  holy  place. 
The  blind  and  the  lame  came  to  him  :  to  whom  else  should 
they  come  ?  Was  he  not  the  good  Physician  ?  They 
came  to  him  in  the  temple  :  where  else  should  they  come  ? 
Was  it  not  the  house  of  mercy  ?  Jesus,  in  his  Father's 
name,  welcomed  the  motley  band,  and  healed  them.  Some 
people  seem  to  think  that,  if  the  very  poor  come  into 
places  of  worship,  they  are  out  of  place  ;  but  this  is  the 
vain  notion  of  a  wicked  pride.  The  poorest  and  the 
most  sinful  may  come  to  Jesus.  We,  too,  came  into  the 
assembly  of  the  saints  at  one  time,  spiritually  blind  and 
lame  ;  but  Jesus  opened  our  eyes,  and  healed  us  of  our 
lameness.  If  he  sees  anything  amiss  witli  us  now,  we  are 
sure  he  will  not  drive  us  away  from  his  courts,  but  he 
will  heal  us  at  once.  Let  all  the  blind  and  lame  come 
to  him  now. 


CHAPTER   XXI.     15—16. 

[The  King  Acknowledges    the  Children's  Accla- 
mations.] 

15,  16.  And  when  the  chief  priests  and  scribes  saw  the 
wonderful  things  that  he  did,  and  the  children  crying  in  the 
temple,  and  saying,  Hosanna  to  the  son  of  David ;  they  were 


CHAP.  XXI.]    THE  Children's  Acclamations.  349 

sore  displeased.  And  said  unto  him.  Nearest  thou  what  these 
say  f  And  Jesus  saith  tinto  them.  Yea  ;  have  ye  never  read. 
Out  of  the  mouth  of  babes  and  sucklings  thou  hast  perfected 
praise  ? 

Chief  priests  a?td  scribes  are  ever  on  the  watch:  nothing 
that  glorifies  the  Lord  Jesus  will  escape  their  eyes.  Ex- 
pect no  less  in  these  days  :  if  the  gospel  prevails,  formal- 
ists will  be  enraged.  Praise  rendered  to  Jesus  was  gall 
and  wormwood  to  the  ecclesiastics  whose  abuses  he  re- 
buked. His  doings  in  the  temple,  which  were  self- 
evidently  right,  they  dared  not  attack  ;  but  they  were 
none  the  less  full  of  wrath  because  of  the  wonderful  things 
that  he  did.  More  and  more  they  nursed  their  indigna- 
tion. At  last  the  enthusiastic  shouts  of  the  children  crying 
in  the  temple,  and  saying,  "Ifosanna  to  the  son  of  David," 
gave  them  an  occasion  to  vent  their  contempt.  How 
could  a  real  prophet  allow  boys  and  girls  to  be  shouting 
at  his  heels  at  that  rate  ?  Yet  their  contempt  was  only 
assumed:  in  truth  they  feared  Jesus,  and  dreaded  the  effect 
of  the  popular  enthusiasm,  and  so  they  were  sore  dis- 
pleased. As  soon  as  they  can  find  an  opportunity,  they 
win  spit  their  venom  upon  the  Lord.  They  boldly  speak 
to  Jesus  about  this  rabblement  of  juveniles.  They  said 
unto  him,  "Ifearest  thou  what  these  say?"  "They  salute 
thee  as  if  thou  wert  a  king.  These  silly  children  cry  to 
thee,  '  Hosanna.'  Why  dost  thou  allow  them  to  say  it  ? 
Bid  the  youngsters  cease  their  boisterous  noise.  How 
canst  thou  as  a  man  bear  with  such  childish  cries  ?  "  Our 
Saviour's  answer  was  complete.  In  answer  to  their  ques- 
tion, "Hearest  thou  what  these  say?"  Jesus  saith  unto 
them,  "  Yea;  have  you  never  read?"  Ye  chief  priests  and 
scribes,  have  ye  not  read  your  own  Psalter,  of  which 
you  profess  to  be  such  diligent  students  ?  If  ye  have 
read  it,  remember  the  words  of  David  in  Psalm  viii.  2, 
"  Out  of  the  mouth  of  babes  and  sucklings  thou  hast  per- 
fected praise."  Our  Lord  gives  the  sense  of  the  passage 
rather  than  the  exact  words.     God's  praise  is  perfected 


35°  The  King  gives  a  Token         [chap;  xxi. 

out  of  children's  mouths.  In  them  his  glory  is  seen,  and 
frequently  by  them  it  is  declared.  When  others  are  silent, 
these  shall  speak  out,  and  in  their  simple  truthfulness 
they  shall  give  forth  the  praise  of  the  Lord  more  fully 
than  grown-up  men  and  women  will. 


CHAPTER   XXI.     17—23. 

[The   King  gives  a  Token   of  the  Judgment  of 
Jerusalem,  and  of  the  Power  of  Prayer.] 

17.  Arid  he  left  them,  and  went  out  of  the  city  into  Bethany; 
and  he  lodged  there. ' 

Jesus  loved  not  quibbling  priests.  He  left  them.  He 
gave  them  a  Scriptural  answer  to  their  inquiry,  and  then, 
knowing  that  further  argument  with  them  was  useless, 
he  left  them.  A  wise  example  for  us  to  follow.  He  de- 
sired quiet,  and  so  he  went  out  of  the  city.  He  loved  the 
villages,  and  therefore  he  turned  aside  from  the  busy 
haunts  of  men,  and  entered  into  Bethany.  In  that  place 
there  lived  a  well-beloved  family,  always  charmed  to  en- 
tertain him  ;  and  he  lodged  there.  There  he  was  at  home, 
for  he  loved  Mary  and  Martha  and  Lazarus.  A  day  of 
excitement  was  followed  by  an  evening  of  retirement  in 
a  country  home.  He  spent  the  night  of  that  most  event- 
ful day  with  his  faithful  friends.  What  a  contrast 
between  his  entry  into  Jerusalem  and  his  visit  to  his 
friends  at  Bethany  !  Lord,  lodge  with  me  !  Make  my 
house  thine  abode  ! 

18.  Now  in  the  morning  as  he  returned  into  the  city,  he 
hungered. 

He  hungered.  Wonderful  words  !  The  Lord  of 
heaven  hungered  !    We  cannot  imagine  that  his  kind  hosts 


CHAP.  XXI.]  OF  THE  Judgment  of  Jerusalem.  351 

had  neglected  to  provide  for  him  ;  probably  he  was  so 
absorbed  in  thought  that  he  forgot  to  eat  bread.  It  may 
be  that,  according  to  his  wont,  in  the  morning,  he  had 
risen  while  all  others  in  the  house  were  still  sleeping,  that 
he  might  hold  communion  in  private  with  his  Father, 
and  receive  from  heaven  strength  for  the  work  that  lay 
before  him.  At  least,  this  was  no  unusual  thing  with 
him.  ITe  returned  into  the  city  ;  he  shirked  not  the  work 
which  he  had  yet  to  do  ;  but  this  time  the  King  came 
hungering  to  his  capital.  He  was  about  to  begin  a  long 
day's  work  without  breaking  his  fast ;  yet  his  hand  had 
fed  thousand's  at  one  time.  Surely  all  heaven  and  earth 
will  be  eager  to  wait  upon  his  need. 

19.  And  when  he  saw  a  fig  tree  in  the  way,  he  came  to  it, 
and  found  nothing  thereon,  but  leaves  only,  and  said  unto  it. 
Let  no  fruit  grow  on  thee  henceforward  for  ever.  And  pres- 
ently the  fig  tree  withered  away. 

Looking  for  food,  a  fig  tree  in  full  leaf  promised  him 
a  little  refreshment.  This  fig  tree  was,  apparently,  no 
one's  property  ;  it  stood  in  the  way,  it  was  growing  in 
the  public  highway,  all  by  itself.  Its  position  was  con- 
spicuous, and  its  appearance  striking,  so  that  he  saw  it  at 
once.  It  was  not  the  time  for  figs  ;  but  the  fig  tree  has 
this  peculiarity,  that  the  fruit  comes  before  the  leaves  ; 
if,  therefore,  we  see  leaves  fully  developed,  we  naturally 
look  for  figs  fit  to  be  eaten.  This  tree  had  put  forth 
leaves  out  of  season,  when  other  fig  trees  were  bare,  and 
had  not  begun  to  put  forth  their  early  figs.  It,  so  to 
speak,  outran  its  fellows  ;  but  its  premature  growth  was 
all  deception.  Our  Lord,  when  he  came  to  it,  found  nothing 
thereon,  but  leaves  only.  It  had  overleaped  the  needful 
first  stage  of  putting  forth  green  figs,  and  had  rushed  into 
a  fruitless  verdure.  It  was  great  at  wood  and  leaf,  but 
worthless  for  fruit.  In  this  it  sadly  resembled  Jerusalem, 
which  was  verdant  with  religious  pretence,  and  forward 
with  a  vain  enthusiasm  ;  but  it  was  destitute  of  repent- 


352  The  King  gives  a  Token         [chap.  xxi. 

ance,  faith,  and  holiness,  which  are  far  more  important 
than  pious  formalities.  The  Lord  Jesus  used  this  green, 
but  barren,  and  disappointing,  tree  as  an  object-lesson. 
He  came  to  it  as  he  came  to  the  Jews  ;  he  found  nothing 
but  leaves  ;  he  condemned  it  to  perpetual  fruitlessness  : 
"Let  no  fruit  grow  on  thee  henceforward  for  ever"  ;  and 
he  left  it  under  a  sentence  which  was  right  speedily  exe- 
cuted, even  as  Jerusalem  would  soon  be  destroyed. 

And  presently  the  fig  tree  withered  away.  This  has 
been  styled  the  one  miracle  of  judgment  wrought  by  our 
Lord  ;  but  surely  that  which  is  done  to  a  tree  cannot  be 
called  vindictive.  To  fell  a  whole  forest  has  never  been 
considered  cruel,  and  to  use  a  single  barren  tree  as  an 
object-lesson  can  only  seem  unkind  to  those  who  are 
sentimental  and  idiotic.  It  was  kindness  to  the  ages  to 
use  a  worthless  tree  to  teach  a  salutary  lesson. 

20.  And  when  the  disciples  saw  it,  they  marvelled,  saying. 
How  soon  is  the  fg  tree  withered  away  ! 

The  Lord's  word  was  so  very  quickly  fulfilled,  that 
the  disciples  wondered.  We  marvel  that  they  marvelled. 
By  this  time  they  should  have  grown  accustomed  to 
deeds  of  power,  and  to  the  rapidity  with  which  they  were 
performed.  Even  to  this  day  some  doubt  a  work  if  it  is 
speedy,  and  thus  imitate  the  cry,  "How  soon  is  the  fig 
tree  withered  away  !  "  Whatever  the  Lord  does,  he  does 
perfectly,  completely.  The  fig  tree  was  "  presently  " 
destroyed. 

2 1 .  fesus  answered  and  said  unto  them.  Verily  I  say  unto 
you.  If  ye  have  faith,  and  doubt  not,  ye  shall  not  only  do  this 
which  is  done  to  the  fig  tree,  but  also  if  ye  shall  say  unto  this 
mountain.  Be  thou  removed,  and  be  thou  cast  into  the  sea  ;  it 
shall  be  done. 

To  the  first  disciples  the  power  of  absolutely  working 
miracles  was  given  by  our  Lord,  and  given  in  connection 
with  a  simple  unwavering  confidence  :  "  If  ye  have  faith. 


CHAP.  XXI.]    OF    THE    JUDGMENT    OF    JERUSALEM.  353 

and  doubt  not."  God  may  not  work  miracles  for  us,  but 
he  will  do  all  that  we  need  in  accordance  with  our  faith; 
doing  it  in  a  way  of  providence,  according  to  the  spirit 
of  the  present  dispensation.  But  here  also  the  faith  that 
we  exercise  in  him  must  be  free  from  doubt. 

Before  a  living  faith,  barren  systems  of  religion  will 
wither  away  ;  and  by  the  power  of  undoubting  confi- 
dence in  God,  mountains  of  difficulty  shall  be  remedied, 
and  cast  into  the  sea.  Have  we  ever  spoken  in  Christ's 
name  to  barren  fig  trees  and  obstructing  mountains,  bid- 
ding them  depart  out  of  our  way  ?  If  not,  where  is  our 
faith  ?  If  we  have  faith  and  doubt  not,  we  shall  know 
the  truth  of  this  promise  :  it  shall  be  done.  Apart  from 
the  actual  possession  of  unwavering  faith,  the  words  of 
our  Lord  will  seem  fabulous. 

22.  And  all  things,  whatsoever  ye  shall  ask  in  prayer,  be- 
lieving, ye  shall  receive. 

This  gives  us  a  grand  cheque-book  on  the  Bank  of 
Faith,  which  we  may  use  without  stint.  How  wide  are 
the  terms  :  "  all  things  whatsoever  ye  shall  ask  in  prayer, 
believing"  !  If  we  are  enabled  to  pray  the  prayer  of 
faith,  we  shall  gain  the  blessing,  be  it  whatever  it  may. 
This  is  not  possible  concerning  things  unpromised,  or 
things  not  according  to  the  divine  will.  Believing  prayer 
is  the  shadow  of  the  coming  blessing.  It  is  a  gift  from 
God,  not  a  fancy  of  the  human  will,  nor  a  freak  of  idle 
wishing.  ^^ Believing,  ye  shall  receive  j  "  but  too  often  the 
believing  is  not  there. 


3S4  The  King  Confounds  [chap.  xxi. 

CHAPTER   XXI.     23—32. 
[The  King    Confounds   and   Warns   his   Enemies.] 

23.  And  when  he  was  come  into  the  temple,  the  chief  priests 
and  the  elders  of  the  people  came  unto  him  as  he  was  teaching, 
and  said.  By  what  authority  doest  thou  these  things  f  and  who 
gave  thee  this  authority  ? 

Jesus  returned  to  his  Father's  house,  and  there  he 
was  again  met  by  his  old  antagonists.  When  he  was  come 
into  the  temple,  the  chief  priests  and  the  elders  of  the  peo- 
ple came  unto  him ;  they  had  rallied  their  forces,  and 
taken  time  to  recall  their  courage.  They  interfered  with 
him  as  he  was  teaching,  and  demanded  his  authority  for 
what  he  said  and  did.  He  had  taken  their  breath  away 
by  his  daring  purgation  of  the  temple,  unarmed  and  un- 
aided ;  and  only  after  a  night's  interval  dared  they  ques- 
tion his  right  to  act  as  he  had  done.  Now  they  put  him 
to  the  question  :  "  By  what  authority  doest  thou  these 
things  ?  and  who  gave  thee  this  authority  1  "  That  he  did 
marvellous  things  was  admitted  ;  but  in  what  official 
capacity  did  he  act,  and  who  placed  him  in  that  office  ? 
This  was  carrying  the  war  home  :  they  struck  out  fiercely 
at  their  assailant.  They  hoped  to  wound  him  in  this 
point  and  to  overcome  him.  Poor  fools  !  They  were 
not  worthy  of  an  answer  from  him. 

24.  And  Jesus  answered  and  said  unto  thern,  I  also  will 
ask  you  one  thing,  which  if  ye  tell  me,  I  in  like  wise  will  tell 
you  by  what  authority  I  do  these  things. 

Yes,  Jesus  answered.  His  answers  are  always  com- 
plete, but  seldom  what  his  foes  expect.  The  quibblers 
of  our  day  need  not  be  in  too  great  a  hurry  to  call  their 
statements  unanswerable  :  Jesus  will  answer  for  himself 


CHAP.  XXI.]  AND  Warns  his  Enemies.  355 

in  due  time.  He  says  to  these  chief  priests  and  elders, 
T also  will  ask  you  one  thing."  Their  question  was  met 
by  another  question,  even  as  the  rods  of  the  Egyptian 
magicians,  when  turned  into  serpents,  were  met  by 
Aaron's  rod,  which,  as  a  serpent,  swallow^ed  up  their 
rods.  Frequently  it  will  be  wisdom  not  to  reply  to  the 
quibblings  of  the  enemies  of  the  gospel,  but  to  pose  them 
with  some  mystery  too  deep  for  them. 

Our  Lord's  conditions  were  fair  and  reasonable  :  "If 
ye  tell  me,  I  in  like  wise  will  tell  you  by  what  authority  I 
do  these  things''  Apparently,  the  questioners  raised  no 
objection,  for  Jesus  at  once  stated  his  question  to  them. 

25-27.  The  baptism  of  John,  whence  was  it?  from 
heaven,  or  of  men  ?  And  they  reasoned  with  themselves,  say- 
ing, If  we  shall  say.  From  heaven ,  he  will  say  unto  us,  Why 
did  ye  not  then  believe  him  ?  But  if  we  shall  say.  Of  men  ; 
we  fear  the  people  ;  for  all  hold  John  as  a  prophet.  And  they 
answered  Jesus,  and  said.  We  cannot  tell.  And  he  said  unto 
them.  Neither  tell  I  you  by  what  authority  I  do  these  things. 

The  question  our  Lord  put  to  the  chief  priests  and 
elders  was  simple  enough  had  they  been  honest  men  ; 
but  as  they  had  a  game  to  play,  they  could  not  reply 
without  great  difficulty. 

Men-pleasers  are  obliged  to  be  politicians,  and  see 
which  way  the  land  lies.  Our  Lord  put  his  questioners 
on  the  horns  of  a  dilemma.  If  John  the  Baptist  was 
sent  from  heaven,  why  had  they  rejected  him  ?  That 
John  was  of  men,  they  dared  not  assert ;  for  their  fear  of 
the  people  silenced  them.  They  were  in  a  corner,  and  saw 
no  way  of  escape,  and  therefore  they  pleaded  ignorance  : 
They  answered  Jesus,  and  said,  "  We  cannot  tell."  Which 
answer  was  no  3.n%vier  from  them,  but  supplied  him  with 
a  just  and  crushing  reply  to  them  :  "Neither  tell  I  you  by 
what  authority  I  do  these  things."  They  could  have  told 
Jesus  whence  John's  baptism  was,  but  they  would  not ; 
and  he  could  have  told  them  all  about  his  divine  author- 
ity, but  he  knew  that  no  useful  end  wquld  be  answered, 


35^  The  King  Confounds  [chap.  xxi. 

and  therefore  he  declined  to  say  more.  It  is  a  solemn 
thing  when  love  itself  grows  weary,  and  refuses  further 
conversation.  Our  Lord's  tone  to  these  questioners  is 
that  of  one  who  is  dealing  with  hopeless  creatures,  who 
deserve  no  quarter,  since  they  would  make  no  use  of 
leniency.  They  could  not  be  won  by  gentleness  ;  they 
must  be  shaken  off,  exposed,  and  dethroned  from  the 
seat  of  power,  before  the  eyes  of  those  who  had  been 
misled  by  them. 

28,  29.  But  what  think  ye  f  A  certain  man  had  two  sons  ; 
and  he  came  to  the  first,  and  said.  Son,  go  -work  to-day  in  my 
vineyard.  He  answered  and  said,  I  will  not:  but  afterward 
he  repented,  and  went. 

By  two  parables  the  Lord  Jesus  deals  with  the  re- 
ligious leaders  who  had  opposed  him. 

In  the  first  parable,  that  of  the  two  sons,  he  exposes 
their  fair  but  false  dealings  with  God.  "  A  certain  man 
had  two  sons."  Both  were  bound  to  serve  upon  the 
family  estate,  and  ought  to  have  felt  it  a  pleasure  to  do 
so.  The  first  son  was  wilful  and  wayward,  but  he  was 
truthful,  outspoken,  and  above-board  in  all  that  he  did. 
His  father  said  to  him,  "  Son,  go  work  to-day  in  my  vine- 
yard;" a  command  which  contains  the  father's  claim, 
the  son's  duty,  the  immediate  character  of  that  duty, 
and  the  sphere  of  it.  The  command  was  plain  enough, 
and  so  was  the  reply:  ''''He  answered  and  said,  I  will 
not."  It  was  rude,  rebellious,  ungrateful,  unfilial  ;  but 
it  was  hasty  ;  and  when  a  little  interval  had  elapsed, 
quiet  reflection  brought  the  wayward  boy  to  a  better 
mind.  ^'Afterward  he  repented,  and  went."  This  was 
true  repentance,  for  it  led  to  practical  obedience.  He 
did  not  offer  a'  verbal  apology,  or  make  a  promise  of 
future  good  behaviour ;  he  did  far  better,  for  he  went 
about  his  father's  business  without  more  ado.  Oh,  that 
many,  who  have   hitherto  refused    to  obey  the   gospel, 


CHAP.  XXI.]         AND  Warns  his  Enemies.  357 

might  now  be  changed  in  mind,  hearken  to  the  voice  of" 
God,  and  enter  his  service  ! 

30.  And  he  came  to  the  second,  and  said  likewise.  And 
he  answered  and  said,  I  go,  sir :  and  went  not. 

The  second  -viSiS  of  milder  mood,  and  blander  manner. 
To  him  the  father  spoke  as  to  the  elder,  and  the  reply 
was  verbally  all  that  he  could  desire  :  "  /  go,  sir."  As 
if  it  were  a  matter  of  course,  with  exemplary  politeness 
he  bade  his  father  consider  that  he  was  fully  at  his  dis- 
posal. He  assented  and  consented  ;  he  was  orthodox 
and  precise.  He  had  an  easy,  natural  religiousness,  which 
strongly  contrasted  with  the  blunt  ungodliness  of  his 
brother.  But  note  those  words  :  "and  went  not."  His 
fine  phrases  and  fair  promises  were  deceit  and  false- 
hood. He  never  went  to  the  vineyard,  much  less  lifted 
pruning-knife  or  spade.  His  fathers  vineyard  might  go 
to  ruin  for  aught  he  cared  ;  yet  all  the  while  he  was 
bowing  and  scraping,  and  promising  what  he  never  meant 
to  perform. 

31,  33.  Whether  of  them  twain  did  the  will  of  his  father  ? 
They  say  unto  him.  The  first.  Jesus  saith  unto  thein.  Verily 
I  say  unto  yoic.  That  the  publicans  and  the  harlots  go  into  the 
kingdom  of  God  before  you.  For  John  came  unto  you  in  the 
way  of  righteousfiess,  and  ye  believed  him  not :  but  the  publi- 
cans and  the  harlots  believed  him  :  and  ye,  when  ye  had  seen 
it,  repented  not  afterward,  that  ye  might  believe  him. 

Jesus  made  the  hypocritical  ecclesiastics  judges  in  a 
case  which  was  indeed  their  own.  He  asked  them, 
"  Whether  of  them  twain  did  the  will  of  his  father  ?  " 
Only  one  reply  was  possible  :  They  say  unto  him,  "The 
first."  It  was  clear  that  the  first  son,  despite  his  rough 
refusal  when  he  first  heard  his  father's  command,  was 
after  all  the  doer  of  the  father's  will.  Then  Jesus 
pointed  out  that  the  publicans  and  the  harlots  were  like 
the  first  son  ;  while  the  chief  priests  and  elders  of  the 
people,  with  all  their  pretty  professions,  were  deceitful 


3s8  The  King  maklos  his  Enemies     [chap.  xxi. 

and  disobedient  like  the  second  son.  Tliey  had  pro- 
fessed great  reverence  for  the  divine  Word  ;  but  when  it 
came  by  John,  they  did  not  repent  that  they  might  believe 
him.  Open  sinners,  who  had  seemed  to  refuse  the  voice 
of  God,  did  actually  believe  him,  and  so,  by  heeding 
John's  ministry  of  righteousness,  went  into  the  kingdom  of 
God  before  the  more  likely  classes.  What  must  these 
self-satisfied  priests  and  elders  have  thought  when  they 
heaxA  publicans  and  harlots  placed  before  them  ?  Gnash- 
ing their  teeth,  they  planned  murder  in  their  hearts. 


CHAPTER  XXI.     33—44. 

[The  King  makes  his  Enemies  Judge  themselves.] 

33.  Hear  another  parable :  There  was  a  certain  house- 
holder, which  planted  a  vineyard,  and  hedged  it  round  about, 
and  digged  a  winepress  in  it,  and  built  a  tower,  and  let  it  out 
to  husbandmen,  andwe?it  into  afar  country. 

In  this  parable  a  certain  householder  did  all  that  could 
be  done  for  his  vineyard:  it  was  well  planted,  and 
hedged  roimd  about,  provided  with  a  witie-press  digged  in 
the  rock,  and  guarded  by  a  tower  built  for  the  purpose. 
Even  so  the  Jewish  Church  had  been  created,  trained, 
guarded,  and  fully  furnished  by  the  Lord  :  "  For  the 
vineyard  of  the  Lord  of  hosts  is  the  house  of  Israel,  and 
the  men  of  Judah  his  pleasant  plant "  (Isaiah  v.  7). 
Everything  was  in  good  order  for  the  production  of 
fruit,  so  that  the  Lord  was  able  to  say,  "  What  could 
have  been  done  more  to  my  vineyard,  that  I  have  not 
done  in  it  ? "  (Isaiah  v.  4.) 

The  owner  went  into  a  far  country,  and  committed 
the  estate  to  husbandmen,  who  were  to  take  care  of  it  for 
him,  and  yield  to  him  a  certain  share  of  the  produce  as 


CHAP.  XXI.]  Judge  themselves.  359 

the  rent.  Thus  the  great  Lord  of  Israel  left  the  nation 
under  the  care  of  priests,  and  kings,  and  men  of  learn- 
ing, who  should  have  cultivated  this  heritage  of  Jehovah 
for  him,  and  yielded  up  to  him  the  fruit  of  this  choice 
vineyard.  God  for  a  while  seemed  gone  from  his  chosen 
people,  for  miracles  had  ceased ;  but  this  should  have 
made  the  scribes  and  priests  the  more  watchful,  even  as 
good  servants  are  the  more  awake  to  guard  the  estate  of 
their  master  when  he  is  away. 

34.  And  when  the  time  of  the  fruit  drew  near,  he  sent  his 
servants  to  the  husbandmen,  that  they  might  receive  the  fruits 
of  it. 

The  householder  waited  till  near  the  full  time  in 
which  he  could  expect  a  return.  The  time  of  the  fruit 
drew  near ;  and  as  the  husbandmen  sent  him  none  of 
the  produce  of  the  vineyard,  he  sent  his  servants  to  receive 
the  fruits  of  it,  and  bring  them  to  him.  These  servants, 
as  the  lord's  representatives,  ought  to  have  been  received 
with  due  honour  ;  but  they  were  not.  The  leaders  of 
the  Jewish  nation  for  a  long  time  rendered  to  the  Lord 
no  homage,  love,  or  service.  Prophets  were  sent  of 
God  to  Israel,  but  their  message  was  refused  by  the 
rulers  of  the  people. 

35.  And  the  husbandmen  took  his  servants,  and  beat  one, 
and  killed  another,  and  stoned  another. 

The  husbandmen;  the  persons  in  charge  and  au- 
thority, kings,  priests,  and  teachers  ;  these  united  in 
doing  evil  to  the  owner's  servants.  They  were  not 
themselves  his  "servants";  they  deserved  not  so  hon- 
ourable a  title.  Beating,  killing,  and  stoning,  are  put 
for  various  forms  of  maltreatment,  which  the  Lord's 
prophets  received  at  the  hands  of  Israel's  husbandmen, 
the  religious  rulers  of  the  nation.  Those  to  whom  the 
vineyard  was  leased  were  traitors  to  the  chief  landlord, 
and  did  violence  to  his  messengers  ;  for  in  heart  they 
desired  to  keep  the  vineyard  to  themselves. 


360  The  King  makes  his  Enemies    [chap.  xxi. 

36.  Again,  he  sent  other  servants  more  than  the  first  : 
and  they  did  unto  them  likewise. 

The  lord  of  the  vineyard  was  patient,  and  gave  them 
further  opportunities  to  mend  their  ways  :  Again,  he  sent 
other  servants.  Failure  to  bring  back  the  fruit  was  not 
the  fault  of  the  first  messengers,  for  other  servants  were 
rejected  even  as  they  had  been.  The  householder  was 
very  anxious  to  win  the  husbandmen  to  a  better  state  of 
mind,  for  he  increased  the  liumber  of  his  representatives, 
sending  more  than  the  first,  trusting  that  the  evil  men 
would  yield  to  repeated  calls.  No  good  came  of  this 
effort  of  kindness  ;  for  the  badly-disposed  husbandmen 
only  continued  their  murderous  cruelty  :  they  did  unto 
them  likewise.  It  was  evidently  a  bad  case.  The  Jewish 
people  would  not  hearken  to  the  voices  of  the  Lord's 
servants,  and  their  rulers  set  them  the  example  of  per- 
secuting the  men  whom  God  had  sent  to  them. 

37.  But  last  of  all  he  sent  unto  them  his  son,  saying. 
They  will  reverence  my  son. 

The  sending  of  his  son  was  the  householder's  last  re- 
sort. Luke  represents  him  as  saying, "  What  shall  I  do  ?  " 
He  might  have  resolved  at  once  to  punish  the  evil-doers  ; 
but  his  action  proved  that  mercy  had  triumphed  over 
wrath  :  Last  of  all  he  sent  unto  them  his  son.  The  send- 
ing of  Jesus  to  Jerusalem  was  God's  ultimatum.  If  he 
should  be  rejected,  judgment  must  fall  upon  the  guilty 
city.  It  seemed  impossible  that  his  mission  could  fail. 
In  sending  his  beloved  Son,  the  Father  seemed  to  say, 
"Surely,  ^  they  will  reverence  my  son.'  Can  they  go  the 
length  of  doing  despite  to  the  Heir  of  all  things  ?  Will 
not  his  own  beauty  and  majesty  overawe  them  ?  Heaven 
adores  him  ;  hell  trembles  at  him  ;  surely,  they  will 
reverence  my  Son." 

38.  But  when  the  husbandmen  saw  the  son,  ihev  said 
among  themselves.  This  is  the  heir  ;  come,  let  us  kill  him.  nnJ- 
let  us  seize  on  his  inheritance. 


CHAP.  XXI.]  ,  Judge  themselves.  361 

Things  turned  not  out  as  a  loving  heart  might  have 
hoped.  Evil  worked  itself  to  its  consummation.  When 
the  husbatidmen  saw  the  son  ;  that  is  to  sa}',  as  soon  as  the 
chief  priests  and  Pharisees  perceived  that  the  true 
Messiah  was  come,  they  said  among  themselves  what  they 
dared  not  say  openly.  The  very  sight  of  the  Heir  of  all 
things  fired  them  with  malice.  In  their  hearts  they 
hated  Jesus,  because  they  knew  that  he  really  was  the 
Messiah.  They  feared  that  he  would  dismiss  them,  and 
assume  possession  of  his  own  inheritance,  and  therefore 
they  would  make  an  end  of  him  :  "This  is  the  heir;  come, 
let  us  kill  him."  Once  get  him  out  of  the  way,  they 
hoped  to  keep  the  nation  in  their  own  hands,  and  use  it 
for  their  own  purposes  :  therefore  they  inwardly  said, 
''Let  us  seize  07i  his  inheritance."  They  knew  that  he  was 
"  the  heir  ",  and  that  it  was  "  his  inheritance  ";  but  their 
knowledge  did  not  prevent  them  from  seeking  to  snatch 
the  vineyard  away  from  its  rightful  owner.  Our  Lord 
pictured  to  the  life  what-was  passing  in  the  minds  of  the 
proud  ecclesiastics  around  him,  and  he  did  not  hesitate 
to  do  this  to  their  faces.  No  names  were  mentioned, 
but  this  was  personal  preaching  of  the  best  kind. 

39.  And  they  caught  him,  and  cast  him  out  of  the  vine- 
yard, and  slew  him. 

The  Lord  Jesus  becomes  prophetic,  as  by  the  parable 
he  foretells  the  success  of  their  malice.  The  husband- 
men were  hasty  in  carrying  out  their  wicked  plot.  No 
sooner  said  than  done.  Three  acts  were  in  that  drama, 
and  they  followed  quickly  upon  each  other.  We  will 
drop  the  figures  and  xmveil  the  facts.  They  caught  him 
in  the  garden  of  Gethsemane  ;  they  cast  him  out  in  their 
Council  in  the  hall  of  Caiaphas,  and  when  he  was  led 
without  the  gate  of  Jerusalem  ;  they  slew  him  at  Calvary  ; 
for  theirs  was  the  crime,  though  the  Romans  did  the 
deed.     Thus  the  Heir  was  slain,  but  the  murderers  did 


362  The  ICing  makes  his  Enemies     [chap.  xxi. 

not  long   retain   the  vineyard  ;    swift  justice   overtook 
them. 

40.  When  the  lord  therefore  of  the  vineyard  comet h,  what 
•will  he  do  unto  those  husbandmen  ? 

Jesus  puts  the  matter  before  them.  Out  of  their  own 
mouths  shall  the  verdict  proceed.  There  is  a  time  when 
the  lord  of  the  vineyard  cometh.  To  those  chief  priests 
that  hour  was  drawing  very  near  :  the  question  for  them 
to  think  of  was,  "  What  will  he  do  unto  those  husbandmen  ?  " 
As  a  class,  the  religious  leaders  of  the  Jews  were  guilty 
of  the  blood  of  a  long  line  of  prophets,  and  they  were 
about  to  crown  their  long  career  of  crime  by  the  murder 
of  the  Son  of  God  himself  :  in  the  destruction  of  Jeru- 
salem the  God  of  heaven  visited  them,  and  dealt  out  just 
punishment  to  them.  The  siege  of  the  city  and  the 
massacre  of  the  inhabitants  was  a  terrible  avenging  of 
the  innocent  blood  which  the  people  and  their  rulers 
had  shed. 

41.  They  say  unto  him.  He  will  miserably  destroy  those 
wicked  men,  and  will  let  out  his  vineyard  unto  other  husband- 
men, which  shall  render  him  the  fruits  in  their  seasons. 

Their  reply  was  probably  made  complete,  and  full  of 
details,  that  they  might  hide  their  own  shame  by  a 
parade  of  justice  in  a  case  which  they  would  have  men 
think  was  no  concern  of  theirs.  In  very  deed,  they  pro- 
nounced upon  themselves  the  sentence  of  being  wicked 
7nen,  to  be  miserably  destroyed,  and  to  have  their  offices 
given  to  better  men  :  "he  will  let  out  his  vineyard  unto  other 
husbandmen."  They  could  not  or  would  not  give  an 
opinion  as  to  the  mission  of  John  the  Baptist ;  but  it 
seems  that  they  could  form  a  judgment  as  to  themselves. 
The  Lord's  vineyard  passed  over  to  other  husbandmen  ; 
and  the  apostles  and  the  first  preachers  of  the  gospel 
were  found  faithful  to  their  trust. 

Just  now  there  are  many  professed  ministers  of  Christ 


CHAP.  XXI.]  Judge  tkemselves.  363 

who  are  quitting  the  truth  which  he  has  committed  to 
his  stewards,  as  a  sacred  trust,  and  setting  up  a  doctrine 
of  their  own.  Oh,  that  the  Lord  may  raise  up  a  race  of 
men"7V^o  shall  render  him  the  fruits  in  their  seasons  !" 
The  hall-mark  of  a  faithful  minister  is  his  giving  to  God 
all  the  glory  of  any  work  that  he  is  enabled  to  do. 
That  which  does  not  magnify  the  Lord  will  not  bless 
men. 

42,  43.  Jesus  saith  unto  them.  Did  ye  never  read  in  the 
scriptures.  The  stone  which  the  builders  rejected,  the  same  is 
become  the  head  of  the  coriui  :  this  is  the  Lord's  doing,  and 
it  is  marvellous  in  our  eyes  ?  Therefore  say  I  unto  you.  The 
kingdom  of  God  shall  be  taken  from  you,  and  given  to  a  nation 
bringing  forth  the  fruits  thereof. 

Our  Lord  reminds  them  of  David's  language  in 
Psalm  cxviii.  22,  23.  They  were  professedly  the  builders, 
and  they  had  rejected  him  who  was  the  chief  corner-stone. 
Yet  the  Lord  God  had  made  the  despised  one  to  be  the 
head  of  the  corner.  He  was  the  most  conspicuous  and 
honoured  stone  in  Israel's  building.  Against  the  will  of 
scribe  and  priest  this  had  been  accomplished  :  for  it  was 
the  Lord's  doing.  They  might  rage,  but  holy  minds 
adored,  and  said,  "//  is  marvellous  in  our  eyes."  The 
sufferings  and  glory  of  Christ  are  the  wonder  of  the 
universe  :  "  which  things  the  angels  desire  to  look  into '' 
(i  Peter  i.  12).  All  that  relates  to  him  is  marvellous  in 
the  eyes  of  his  people. 

The  doom  of  the  unfaithful  religious  builders  was  the 
result  of  their  sin  :  "  Therefore  say  I  unto  you."  They 
were  to  lose  the  blessings  of  the  gospel :  "  The  kingdom 
of  God  shall  be  taken  from  you."  All  share  in  the  honours 
and  offices  of  that  kingdom  would  be  refused  them. 
That  loss  would  be  aggravated  by  their  seeing  it  '^ given 
to  a  nation  bringing  forth  the  fruits  thereof."  What  a 
warning  is  this  to  our  own  country  !  We,  too,  are  seeing 
the  sacrifice  and  deity  of  our  Lord  questioned,  and  his 


364  Enemies  Plot  against  the  King.  [chap.  xxi. 

sacred  Word  assailed  by  those  who  should  have  been  its 
advocates.  Unless  there  is  a  speedy  amendment,  the 
Lord  may  take  away  the  candlestick  out  of  its  place,  and 
find  another  race  which  will  prove  more  faithful  to  him 
and  to  his  gospel  than  our  own  has  been. 

44.  And  whosoever  shall  fall  on  this  stone  shall  be  broken  : 
but  on  whomsoever  it  shall  fall,  it  will  grind  him  to  powder. 

Those  who  stumble  over  Christ,  the  chief  corner- 
stone of  the  Church,  are  injured  :  they  suffer  grievous 
bruising  and  breaking,  but  he  remains  unhurt.  Opposi- 
tion to  Jesus  is  injury  to  ourselves.  Those  upon  whom 
he  falls  in  wrath  rxq  ground  to  powder ;  for  the  results  of 
his  anger  are  overwhelming,  fatal,  irretrievable.  Oppose 
him,  and  you  suffer  ;  but  when  he  arises  in  his  might,  and 
opposes  you,  destruction  has  already  come  to  you. 


CHAPTER  XXI.     45—46. 
[The  King's  P'nemies  Plot  against  him.] 

45.  And  when  the  chief  priests  and  Pharisees  had  heard 
his  parables,  they  perceived  that  he  spake  of  them. 

They  had  tried  to  turn  aside  the  point  of  \A%  parables; 
but  they  had  tried  in  vain  :  the  likenesses  were  striking, 
the  parallels  were  perfect,  they  could  not  help  knowing 
that  he  spake  of  them.  Such  parables  ;  so  true,  so  cut- 
ting, so  pertinent,  how  could  they  escape  them,  or  endure 
them  ? 

46.  But  when  they  sought  to  lay  hands  on  him,  they  feared 
the  multitude,  because  they  took  him  for  a  prophet. 

Since  they  could  not  answer  him,  they  would  appre- 
hend him.     Happily,  the  multitude  thought  too  well  of 


CHAP.  XXII.]  Marriage  of  the  King's  Son.  365 

Jesus  to  allow  of  their  laying  hands  on  him,  though  they 
sought  to  do  so.  These  great  religionists  were  as  cowardly 
as  they  were  cruel  :  they  feared  the  multitude,  because  they 
took  him  for  a  prophet.  They  dared  not  tell  the  truth 
concerning  John  because  they  feared  the  people,  and 
that  fear  restrained  their  anger  against  John's  Lord.  It 
was  arranged,  in  the  order  of  providence,  that  ecclesias- 
tical malice  should  be  held  in  check  by  popular  feeling. 
This  was  an  instance  of  the  way  in  which  full  often  the 
earth  has  helped  the  woman  (Rev.  xii.  16),  and  the  will 
of  the  masses  has  screened  the  servants  of  God  from 
priestly  cruelty.  He  who  rules  all  things  sets  in  motion 
a  high  order  of  politics  in  the  affairs  of  men  in  reference 
to  his  church.  At  times,  princes  have  saved  men  of  God 
from  priestly  rancour,  and  anon  the  multitude  has  pre- 
served them  from  aristocratic  hate.  One  way  or  another, 
Jehovah  knows  how  to  preserve  his  Son,  and  all  those 
who  are  with  him,  until  the  hour  comes  when  by  their 
deaths  they  can  glorify  his  name,  and  enter  into  glory 
themselves. 


CHAPTER  XXn.     1—14. 

[Parable    of  the  Marriage  of  the  King's  Son.] 

I.  And  Jesus  answered  and  spake  unto  them  again  by 
parables,  and  said. 

And  Jesus  answered,  and  spake  unto  them  again.  This 
was  his  reply  to  the  hatred  of  the  chief  priests  and  Phari- 
sees. He  answered  them  by  going  on  with  his  ministry. 
For  them,  and  for  the  people  also,  he  spoke  again  by 
parables.  They  came  to  him  with  quibbles  ;  he  replied 
by  parables.  In  the  previous  chapter,  we  noticed  that 
"  they  perceived  that  he  spake  of  them."     This  percep- 


366  Parable  of  the  Marriage       [chap.  xxii. 

tion  did  not,  however,  lead  them  to  repentance  ;  but  only 
increased  their  hatred  against  the  Saviour.  Their  partly- 
concealed  anger  was  all  the  greater  because,  through  fear 
of  the  multitude,  they  could  not  yet  lay  hands  on  Jesus, 
and  put  him  to  death.  They  had  wilfully  closed  their 
eyes  to  the  light,  yet  it  continued  to  shine  upon  them. 
If  they  would  not  receive  it,  perhaps  some  of  the  people, 
whom  they  had  been  misleading,  might  accept  it ;  there- 
fore once  more  the  King  would  give  them  a  parable  con- 
cerning his  kingdom,  and  concerning  himself.  This 
parable  must  be  distinguished  from  the  one  recorded  in 
Luke  xiv.  16 — 24,  which  was  spoken  on  another  occasion, 
and  with  a  different  object.  It  would  be  worth  while 
to  compare  the  two  parables,  and  to  note  their  re- 
semblances and  their  differences. 

2.  The  kingdom  of  heaven  is  like  unto  a  certain  king, 
which  made  a  inarriage  for  his  son. 

A  certain  king  made  a  marriage  for  his  son.  Thus 
doth  the  King  of  glory  celebrate  the  union  of  his  Son 
with  our  humanity.  The  divine  Son  of  God  conde- 
scended to  be  united  with  our  human  nature,  in  order 
that  he  might  redeem  the  beloved  objects  of  his  choice 
from  the  penalty  due  to  their  sins,  and  might  enter 
into  the  nearest  conceivable  connection  with  them.  The 
gospel  is  a  glorious  festival  in  honour  of  that  wondrous 
marriage,  by  which  God  and  man  are  made  one.  It  was 
a  grand  event  ;  and  grandly  did  the  King  propose  to 
celebrate  it  by  a  wedding  feast  of  grace.  The  marriage 
and  the  marriage  festivities  were  all  arranged  by  the 
King  ;  he  took  such  delight  in  his  only-begotten  and 
well-beloved  Son,  that  everything  that  was  for  his  honour 
and  joy  afforded  infinite  satisfaction  to  the  great  Father's 
heart.  In  addition  to  the  Son's  equal  glory  with  the 
Father  as  Creator,  Preserver,  and  Provider,  by  his  mar- 
riage he  was  to  be  crowned  with  fresh  honours  as  Saviour, 
Redeemer,  and  Mediator. 


CHAP,  xxii.]  OF  THE  King's  Son.  367 

3.  And  seal  forth  his  servants  to  call  them  that  were 
bidden  to  the  wedding  :  and  they  would  not  come. 

The  set  time  had  arrived,  and  the  Jews,  who,  as  a 
nation,  were  bidden  to  the  wedding,  were  invited  to  come 
and  partake  of  the  royal  bounty.  They  had  been  "bid- 
den ''  long  before  by  the  prophets  whom  the  King  had 
continued  to  send  to  them  ;  and  now  that  the  festive  day 
had  dawned,  the  King  sent  forth  his  servants  to  call  them 
that  were  bidden  to  the  wedding.  This  was  in  accord- 
ance with  the  Oriental  custom  of  sending  a  second  invi- 
tation to  those  who  had  favourably  received  the  first. 
John  the  Baptist  and  our  Lord's  apostles  and  disciples 
plainly  told  the  people  that  the  long-looked-for  event  was 
drawing  near  ;  indeed,  the  appointed  hour  had  already 
struck,  the  set  time  to  favour  Zion  had  come,  all  that 
was  needed  was  that  the  guests  should  come  to  the  wed- 
ding. 

The  Jews  were  highly  honoured  in  being  chosen  out 
of  all  the  nations  of  the  earth  to  attend  the  wedding  of  the 
King's  Son  ;  but  alas  !  they  did  not  prize  theit  privileges: 
they  would  not  come.  They  were  instructed,  entreated, 
and  warned,  but  all  to  no  purpose  :  "  they  would  not 
come."  Our  Lord  was  very  near  the  end  of  his  sojourn 
on  earth,  and  he  summed  up  all  that  he  had  seen  of 
Israel's  conduct  towards  himself  in  this  short  sentence, 
"they  would  not  come.''  It  is  not  said,  "  They  could 
not  come,"  but,  "  They  would  not  come."  Some  for  one 
reason,  and  some  for  another,  and  perhaps  some  without 
any  reason  at  all  ;  but,  without  exception,  "  they  would 
not  come.''  They  thus  manifested  their  disloyalty  to  the 
King,  their  disobedience  to  his  command,  their  dislike  to 
his  Son,  their  distaste  for  the  royal  banquet,  and  their 
disregard  for  the  messengers  sent  to  them  by  the  King. 

Note,  it  was  the  King  who  made  this  wedding  feast ; 
therefore,  to  refuse  to  be  present,  when  the  invitation 
implied  great  honour  to  those  who  received  it,  was  as 
distinct  an  insult  as  could  well  be  perpetrated  against  both 


368  Parable  of  the  Marriage      [chap.  xxii. 

the  King  and  his  Son.  If  an  ordinary  person  had  invited 
them,  they  might  have  pleased  themselves  about  accept- 
ing the  invitation  ;  but  a  royal  invitation  is  a  command 
that  will  be  disobeyed  at  the  refuser's  peril.  Let  this  be 
remembered  by  those  who  are  now  refusing  the  invita- 
tion of  the  gospel. 

4.  Again,  he  sent  forth  other  servants,  saying,  Tell  them 
which  are  bidden.  Behold,  I  have  prepared  my  dinner :  my 
oxen  and  my  fallings  are  killed,  and  all  things  are  ready  : 
come  unto  the  marriage. 

The  King  was  patient,  and  gave  the  disloyal  people 
a  further  opportunity  of  coming  to  the  wedding  feast  : 
Again,  he  sent  forth  other  servants.  He  wished  to  make 
every  allowance  for  those  who  had  refused  his  invitation, 
so  that  they  might  be  left  without  excuse  if  they  per- 
sisted in  their  refusal.  Possibly  there  may  have  been 
something  in  the  servants  that  repelled  instead  of  attract- 
ing them  ;  or  they  may  not  have  put  the  King's  message  in 
the  best  possible  form ;  perhaps  the  intimation  was  not 
given  clearly  enough;  or,  perchance,  on  thinking  over  the 
matter,  those  who  "  would  not  come  "  might  regret  their 
hasty  decision,  and  long  for  another  invitation  to  the  feast. 

So  the  King  sent  forth  other  servants  ;  and,  lest 
there  should  be  any  mistake  about  the  message  they 
were  to  deliver,  he  said  to  them,  "  Tell  thetn  which  are 
hidden.  Behold,  T  have  prepared  my  dinner  :  my  oxen  and 
my  fallings  are  killed,  and  all  things  are  ready  :  come  unto 
the  marriage."  Jesus  here  seemed  to  glance  into  the 
near  future,  and  to  foretell  what  would  happen  after  his 
death.  The  apostles  and  the  immediate  disciples  of  our 
Lord  went  throughout  the  land,  declaring  the  gospel  in 
all  its  fulness,  freeness,  and  readiness.  At  first  they 
kept  to  the  Jews^  according  to  the  King's  word  :  "  Tell 
them  which  are  bidden."  At  Antioch,  in  Pisidia,  Paul 
and  Barnabas  said  to  the  Jews  who  contradicted  and 
blasphemed,  "  It  was  necessary   that  the  word  of  God 


CHAP.  XXII.]  OF    THE    KiNCt'S    SoN.  369 

should  first  have  been  spoken  to  you  "  (Acts  xiii.  46). 
The  apostles  at  first  seemed  to  have  regarded  their  mis- 
sion as  restricted  to  the  Jews  ;  but  they  certainly  did 
preach  the  gospel  to  them.  They  told  them  that,  by  the 
death  of  Jesus,  the  preparation  of  salvation  for  men  was 
fully  made,  according  to  the  King's  words  :  "  Behold,  I 
have  prepared  my  dinner."  They  preached  a  present  sal- 
vation, and  one  which  displayed  the  riches  of  divine 
grace  :  "  My  oxen  and  my  fatlings  are  killed."  Indeed, 
they  proclaimed  grace  all-sufficient,  meeting  every  want 
of  the  soul :  "  All  things  are  ready."  And  then  they 
uttered  the  King's  proclamation  :  "Come  unto  the  mar- 
riage." In  his  name  they  invited,  urged,  and  even  com- 
manded the  "  bidden  "  ones  to  come.  They  began  at 
Jerusalem,  and  called  to  the  feast  the  favoured  seed  of 
Abraham,  whose  honour  it  was  to  be  the  first  invited  to 
the  royal  banquet. 

5.  But  they  made  light  of  it,  a7td  went  their  ways,  one  to 
his  farm,  another  to  his  tnercliandise. 

The  bulk  of  the  Jewish  race  gave  small  heed  to  apos- 
tolic preaching  :  they  made  light  of  it,  counted  it  of  less 
importance  than  the  worldly  affairs  in  which  their  hearts 
were  engrossed.  In  making  light  of  the  gospel,  they 
really  were  making  light  of  the  great  King  himself,  tread- 
ing under  foot  the  Son  of  God,  and  doing  despite  unto 
the  Spirit  of  grace.  The  doctrine  of  the  cross  was  a 
stumbling-block  to  them  ;  the  spiritual  kingdom  of  the 
crucified  Nazarene  was  despicable  in  their  eyes  :  "they 
made  light  of  it." 

And  went  their  ways.  They  did  not  go  in  the  way  the 
King  would  have  had  them  go  ;  they  despised  his  way, 
and  went  their  own  ••^di^s,  one  to  his  farm,  another  to  his 
merchatidise.  "His  farm"  and  "his  merchandise "  are 
set  up  against  the  King's  dinner  :  "  my  oxen  and  my 
fatlings."  The  rebel  seemed  to  say,  "  Let  the  King  do 
as  he  likes  with  his  oxen  and  his  fatlings  ;  I  ain  going  to 


370  Parable,  of  :the  Marriage       [chap.  xxii. 

look  after  my  farm,  or  to  attend  to  my  merchandise." 
Carnal  men  love  carnal  things,  and  "  make  light  of " 
spiritual  blessings.  Alas,  that  the  seed  of  Abraham,  the 
friend  of  God,  should  thus  have  become  as  earth-bound 
as  those  whom  the  Jews  contemptuously  called  "  sinners 
of  the  Gentiles  "  ! 

6.  And  the  remnant  took  his  servants,  and  entreated  them 
spitefully,  and  slew  them. 

The  religious  remnant  among  the  Jews,  who  clung  to 
external  forms  with  a  ferocious  bigotry,  rose  against  the 
first  preachers  of  the  gospel,  and  subjected  them  to  cruel 
persecutions.  They  cared  nothing  for  the  incarnation  of 
Emmanuel,  that  mysterious  marriage  of  Godhead  and 
manhood  ;  they  cared  nothing  for  the  Lord  God  himself, 
but  took  his  servants,  and  by  scourging,  stoning,  slander, 
and  imprisonment,  entreated  them  spitefully.  Their  cruel 
conduct  to  the  Lord's  servants  proved  that  they  were  full 
of  spite,  malice,  and  anger.  Saul  of  Tarsus,  before  his 
conversion,  was  a  type  of  the  fanatical  Pharisees  and 
religious  rulers  who  were,  as  he  confessed  to  King 
Agrippa,  "  exceedingly  mad  "  against  Christ's  followers. 

In  many  cases,  they  not  only  spitefully  entreated  the 
King's  servants,  but  they  even  slew  them.  Stephen  was 
the  first  martyr  of  the  truth  after  his  Lord's  crucifixion; 
but  he  was  by  no  means  the  last.  If  "  the  Ijlood  of  the 
martyrs  is  the  seed  of  the  church  ",  the  Holy  Land  was 
plentifully  sown  with  it  in  the  early  days  of  Christianity. 
This  was  Israel's  answer  to  the  King,  who  bade  the 
long-favoured  nation  unite  in  doing  honour  to  his  well- 
beloved  Son.  The  Jews  said,  in  effect,  "  We  defy  the 
King  ;  we  will  not  have  his  Son  to  reign  over  us  ;  and  in 
proof  of  our  rebellion  against  him  we  have  slain  his 
servants." 

7.  But  when  the  king  heard  thereof,  he  was  wroth  .  and 
he  sent  forth  his  armies,  and  destroyed  those  murderers,  and 
burtted  up  their  city. 


CHAP.  XXII.]  OF  THE  King's  Son.  371 

In  these  terrible  words,  the  siege  of  Jerusalem,  the 
massacre  of  the  people,  and  the  destruction,  of  their 
capital  are  all  described.  When  the  king  heard  thereof,  he 
was  wroth.  The  King  had  reached  the  utmost  limit  of 
his  forbearance  and  long-suffering  patience.  "  The  cup 
of  the  wine  of  the  fierceness  of  his  wrath  "  overflowed 
when  he  heard  how  his  servants  had  been  maltreated  and 
slain  ;  and  he  sent  forth  his  ar7nies.  The  Roman  em- 
peror thought  that  he  was  sending  his  armies  against 
the  Jews ;  but  he  was,  unconsciously,  working  out 
the  eternal  purposes  of  the  Most  High  God,  even  as 
the  kings  of  Assyria  and  Babylon  had  been,  in  the 
olden  time,  the  instruments  by  which  the  Lord  had 
punished  his  rebellious  people  (see  Isaiah  x.  5,  Jeremiah 

XXV.  9). 

The  cruel  executioners  did  their  terrible  work  in 
the  most  thorough  manner.  Read  Josephus,  and  see 
how  the  Romans  destroyed  those  murderers,  and  burned  up 
their  city.  The  words  are  remarkable  in  their  awful  force 
and  accuracy.  Only  Omniscience  could  foresee  and 
foretell  so  fully  and  faithfully  the  woes  that  were  to 
befall  the  murderers  and  their  city. 

The  divine  retribution  that  fell  upon  Jerusalem  ought 
to  convey  a  solemn  warning  to  us,  in  these  days  when  so 
many  are  making  light  of  the  gospel  in  our  highly-fa- 
voured land.  No  nation  ever  yet  refused  the  gospel  with- 
out having  some  overwhelming  judgment  as  the  conse- 
quence of  its  daring  criminality.  France  is  to  this  day 
suffering  the  effects  of  the  massacres  of  St.  Bartholomew. 
If  England  should  reject  the  truth  of  God,  its  light, 
as  a  nation,  will  be  quenched  in  seas  of  blood.  May 
God  prevent  such  an  awful  calamity  by  his  almighty 
grace ! 

8,  9.  Then  saith  he  to  his  servants.  The  wedding  is  ready, 
but  they  which  were  bidden  were  not  worthy.  Go  ye  therefore 
into  the  highways,  and  as  many  as  ye  shall  find,  bid  to  the 
■marriage. 


372  Parable  of  the  Marriage       [chap.  xxn. 

Then :  when  the  King  was  angry,  even  then  he  was 
gracious.  In  wrath  he  remembered  mercy.  Judgment 
is  his  strange  work  ;  but  "  he  delighteth  in  mercy."  Then 
saith  he  to  his  servants :  the  King  still  had  servants  left, 
though  his  enemies  were  destroyed.  Christian  preachers 
remained  when  chief  priests  and  Pharisees  were  extinct, 
and  Jerusalem  was  in  ruins.  The  royal  Host  gathered 
his  servants  together,  and  put  before  them  the  exact  po- 
sition of  affairs;  " The  wedding  is  j-eady.''  Gospel  pro- 
vision was  made  in  abundance  ;  there  was  no  lack  on 
the  King's  part.  His  Son's  wedding  must  be  celebrated 
by  a  feast ;  and  a  feast  requires  guests  ;  "  but  they  which 
were  bidden  were  not  worthy."  This  is  the  last  we  hear 
of  those  who  were  bidden.  Seeing  that  they  judged 
themselves  unworthy  of  eternal  life,  others  must  be 
called.  Salvation  is  not  a  matter  of  worthiness,  or  none 
would  be  saved.  These  men  were  too  proud,  too  self- 
sufificient,  too  high-minded  to  be  worthy  recipients  of  the 
King's  favour.  They  preferred  their  farms  and  their 
merchandise  to  doing  honour  to  the  King  and  his  Son, 
for  at  heart  they  were  traitors. 

What  was  to  be  done  ?  Should  the  wedding  be  can- 
celled, and  the  provision  for  the  feast  be  destroyed  ? 
Not  so.  The  King  said  to  his  servants:  "  Go  ye  there- 
fore into  the  highways,  and  as  mafiy  as  ye  shall  find,  bid  to 
the  marriage."  Glorious  was  the  outburst  of  grace  which 
bade  the  apostles  turn  to  the  Gentiles.  Hitherto  they 
had  not  been  bidden  ;  but  when  the  Jews  finally  rejected 
the  Messiah,  he  gave  to  his  disciples  their  wider  commis- 
sion :  "  Go  ye  into  all  the  world,  and  preach  the  gospel 
to  every  creature."  In  the  parable,  highwaymen,  hedge- 
birds,  travellers,  tramps,  and  all  sorts  of  people  are  men- 
tioned ;  and  thus  is  Jesus  to  be  preached  to  men  in  every 
condition,  but  especially  to  those  who  are  "  out  of  the 
way."  It  is  not  after  the  manner  of  men  to  invite  to  a 
wedding  banquet  those  who  stray  in  the  highways  ;  but 
Jesus  was  setting  forth  the  glorious  freeness  of  the  gospel 


CHAP.  XXII.]  OF  THE  King's  Son.  373 

invitation  :  "  as  many  as  ye  shall  find,  bid  to  the  mar- 
riage." This  indicates  no  limited  call,  no  preaching  to 
gracious  character.  Restrictions  there  rightly  were  at 
the  first ;  but  after  the  death  of  Christ  they  were  all  re- 
moved. Even  our  Lord  said,  "  I  am  not  sent  but  unto 
the  lost  sheep  of  the  house  of  Israel ;  "  and  when  he  first 
sent  forth  his  twelve  apostles,  his  command  to  them  was, 
"  Go  not  into  the  way  of  the  Gentiles,  and  into  any  city 
of  the  Samaritans  enter  ye  not."  But  the  time  had 
come  for  the  universal  proclamation  of  the  gospel.  After 
his  resurrection,  Jesus  said  to  his  disciples,  "  All  power 
is  given  unto  me  in  heaven  and  in  earth.  Go  ye  there- 
fore, and  teach  all  nations." 

10.  So  those  servants  went  out  into  the  highways,  and 
gathered  together  all  as  many  as  they  found,  both  bad  and 
good:  and  the  wedding  was  furnished  with  guests. 

So  those  servants  went  out  into  the  highways :  they  did 
as  they  were  told.  This  was  the  disciples'  warrant  for 
doing  what  must  at  first  have  seemed  very  strange  to 
them.  They  themselves  belonged  to  the  favoured  race 
which  had  been  first  bidden  ;  but  God's  grace  overcame 
their  prejudices,  and  they  "  went  out "  among  the  hea- 
then, proclaiming  the  marriage  of  the  Son  of  God,  and 
pressing  men  to  come  to  the  wedding  feast.  The  ser- 
vants went  in  different  directions  into  the  highways  ; — 
the  word  is  in  the  plural,  "  the  partings  of  the  high- 
ways '',  the  Revised  Version  renders  it ; — the  cross-roads 
where  most  people  might  be  expected  to  be  gathered  to- 
gether. Wherever  the  people  are,  there  should  the 
preachers  of  the  gospel  go  with  their  God-given  message. 

The  King's  servants  were  so  earnest  and  diligent,  and 
their  Master's  grace  wrought  so  effectually  through  them, 
that  their  efforts  were  eminently  successful.  They  gath- 
ered together  all  as  many  as  they  found.  The  message  that 
had  been  despised  by  the  Jews  was  welcomed  by  the 
Gentiles  ;  and  from  the  great  heathen  highways  of  the 


374  Parable  of  the  Marriage       [chap.  xxii. 

world, — Rome,  Athens,  Ephesus,  etc., — many  were  gath- 
ered to  the  gospel  feast.  All  ranks,  classes,  and  condi- 
tions of  men  came  to  the  banquet  of  love.  These  people 
were  manifestly  willing  to  come,  for  the  King's  servants 
"  gathered  together  all  as  many  as  they  found."  Char- 
acters outwardly  very  different  united  in  obeying  the 
summons  :  both  bad  and  goodvi&re.  collected  at  the  table. 
The  best  gathering  into  the  visible  church  will  be  sure 
to  be  a  mixture  in  the  present  imperfect  state  of  human- 
ity ;  there  will  be  some  admitted  who  ought  not  to  be 
there.  Tares  will  grow  among  the  wheat ;  corn  and 
chaff  will  lie  on  the  same  floor ;  dross  will  be  mingled 
with  precious  gold  ;  goats  will  get  in  among  the  sheep  ; 
the  gospel  net  will  enclose  fish  of  every  kind,  "  both  bad 
and  good." 

And  the  wedding  was  furnished  with  guests :  happy, 
willing,  wondering,  enthusiastic  guests  found  themselves 
lifted  from  the  highways  into  royal  company  ;  the  beggar 
was  taken  from  the  dunghill  to  sit  with  princes  in  the 
presence  of  the  King.  Hallelujah !  Thus  the  King 
was  happy,  the  Prince  was  honoured,  the  festal  hall  was 
filled  ;  and  all  went  merry  as  a  marriage  bell.  What 
shouts  of  joy  would  go  up  from  these  outcasts  as  they 
sat  at  the  royal  table  !  Everything  was  ready  for  the 
feast  before,  nothing  was  wanting  but  guests  to  partake 
of  the  King's  bounty  ;  now  that  they  had  come,  surely  all 
would  go  well.     We  shall  see. 

II.  And  when  the  King  came  in  to  see  the  guests,  he  saw 
there  a  man  which  had  not  on  a  wedding  garment. 

The  success  of  the  servants  in  filling  the  banqueting- 
hall  was  not  altogether  so  great  as  it  appeared  to  be  at 
first  sight ;  at  least,  it  was  not  so  perfect  as  to  be  without 
admixture.  The  guests  continued  to  pour  into  the  pal- 
ace, putting  on  the  robes  provided  by  the  King,  and  sit- 
ting down  with  honest  delight  to  enjoy  the  good  things 
prepared  for  them  ;  but  there  was  one  among  them  who 


CHAP.  XXII.]  OF  THE  King's  Son.  375 

hated  the  King,  and  his  Son,  and  who  resolved  to  come 
into  the  festive  assembly  without  wearing  the  robe  of 
gladness,  and  thus  to  show,  even  in  the  royal  presence, 
his  contempt  for  the  whole  proceedings.  He  came  be- 
cause he  was  invited,  but  he  came  only  in  appearance. 
The  banquet  was  intended  to  honour  the  King's  Son, 
but  this  man  meant  nothing  of  the  kind ;  he  was  willing 
to  eat  the  good  things  set  before  him,  but  in  his  heart 
there  was  no  love  either  for  the  King  or  his  well-beloved 
Son. 

His  presence  was  tolerated  till  a  certain  solemn 
moment :  when  the  King  came  in  to  see  the  guests.  Then 
the  eye,  which  looks  over  all  things,  but  overlooks 
nothing,  spied  out  the  daring  intruder  :  he  saw  there  a 
man  which  had  not  on  a  wedding  garment.  The  wedding 
garment  represents  anything  that  is  indispensable  to  a 
Christian,  but  which  the  unrenewed  heart  is  not  willing 
to  accept.  The  man  who  had  not  on  the  wedding  gar- 
ment was  out  of  sympathy  with  the  assembly,  out  of 
harmony  with  its  object,  devoid  of  loyalty  to  the  King  ; 
yet  he  braved  and  brazened  it  out,  and  thrust  himself  in 
among  the  wedding  guests.  It  was  a  piece  of  defiant  inso- 
lence, which  could  not  be  allowed  to  pass  unnoticed  and 
unpunished.  In  some  respects  he  was  worse  than  those 
who  refused  the  invitation  ;  for  while  he  professed  to 
accept  it,  he  only  came  that  he  might  insult  the  King  to 
his  face.  He  would  not  put  on  the  garment  which  was 
freely  provided,  because  by  doing  so  he  would  have  been 
honouring  the  Prince,  whose  marriage  was  to  him  an 
object  of  contempt  and  scorn. 

It  is  well  to  remember  that  there  are  foes  of  the 
heavenly  King,  not  only  outside  the  professing  church  of 
Christ,  but  also  within  its  borders.  Some  altogether  re- 
fuse to  come  to  his  Son's  wedding  ;  but  others  help  to 
fill  the  banqueting-hall,  yet  all  the  while  they  are  enemies 
to  the  great  Founder  of  the  feast.  This  man  without 
the  wedding    garment  is  the  type  of  those  who,  in  these 


37^  Parable  of  the  Marriage      [chap.  xxn. 

days,  pretend  to  be  Christians,  but  do  not  honour  the 
Lord  Jesus,  nor  his  atoning  sacrifice,  nor  his  holy  Word. 
They  are  not  in  accord  with  the  design  of  the  gospel 
feast,  namely,  the  glory  of  the  Lord  Jesus  in  his  saints. 
They  come  into  the  church  for  gain,  for  honour,  for 
fashion,  or  for  the  purpose  of  undermining  the  loyal 
faith  of  others.  The  godly  can  often  see  them:  this 
man  must  have  been  conspicuous  amongst  the  wedding 
guests.  The  tiaitors  within  the  church,  however,  have 
most  to  fear  from  the  coming  of  the  King  ;  he  will  de- 
tect them  in  a  moment,  even  as  the  royal  Host  in  the 
parable,  as  soon  as  he  came  in  to  see  the  guests,  saw 
there  the  man  who  had  not  on  the  wedding  garment. 

12.  And  he  saith  utito  him.  Friend,  how  earnest  thou  in 
hither  not  having  a  wedding gar)nent  ?  And  he  was  speech- 
less. 

The  King  addressed  him  kindly  enough  :  He  saith 
unto  him,  "  Friend."  Perhaps,  after  all,  he  did  not  intend 
to  insult  the  King  ;  therefore  he  called  him  "  friend." 
He  pretended  to  be  a  friend,  therefore  the  King  ad- 
dressed him  as  such.  Still  it  was  a  grave  outrage  that 
he  had  committed,  and  he  must  account  for  it  :  "  How 
earnest  thou  in  hither  not  having  a  wedding  garment  ? " 
"  Was  it  by  accident  or  design  ?  Did  not  the  keeper  of 
the  wardrobe  tell  thee  about  the  garments  provided  for 
all  my  guests  ?  Didst  thou  not  feel  like  a  speckled  bird 
as  thou  didst  see  all  thy  companions  in  wedding  array, 
while  thine  own  garb  ill  became  this  festal  hall  ?  If  thou 
art  an  enemy,  how  camest  thou  in  hither  ?  Was  there  no 
other  place  in  which  to  defy  me  than  in  my  own  palace  ? 
Was  there  no  other  time  for  this  insult  than  my  Son's 
wedding-day  ?  What  hast  thou  to  say  as  an  explana- 
tion or  excuse  for  thy  strange  conduct  ?  "  Notice,  how 
personal  the  question  is.  The  King  addresses  him  as 
though  he  had  been  the  only  one  present. 

And  he  was  speechless.     He  had  a  fair  opportunity  of 


CHAP,  xxii.]  OF  THE  King's  Son.  377 

excusing  himself  if  he  could  ;  but  he  was  awed  by  the 
King's  majesty,  and  convicted  by  his  own  conscience. 
No  evidence  needed  to  be  given  against  him  ;  he  stood 
before  the  whole  company,  self-condemned,  guilty  of 
open  and  undeniable  disloyalty.  The  original  says, 
"  he  was  muzzled."  He  may  have  talked  glibly  enough 
before  the  King  came  in  ;  he  had  not  a  word  to  say 
afterwards.  Eloquent  silence  that  !  Why  did  he  not 
even  then  fall  on  his  knees,  and  seek  forgiveness  for  his 
daring  crime  ?  Alas  !  pride  made  him  incapable  of  re- 
pentance ;  he  would  not  yield  even  at  the  last  moment. 

There  is  no  defence  for  a  man  who  is  in  the  Church 
of  Christ,  but  whose  heart  is  not  right  towards  God. 
The  King  still  comes  in  to  see  the  guests  who  have  ac- 
cepted his  royal  invitation  to  his  Son's  wedding.  Woe 
be  to  any  whom  he  finds  without  the  .wedding  garment ! 

13.  Then  said  the  king  to  the  servants,  Bind  him  hand 
and  foot,  and  take  him  away,  and  cast  hitn  into  outer  dark- 
ness ;  there  shall  be  weeping  and  gnashing  of  teeth. 

He  had,  by  his  action,  if  not  in  words,  said,  "  I  am  a 
free  man,  and  will  do  as  I  like."  So  the  king  said  to  the 
servants,  "Bind  him."  Pinion  him  ;  let  him  never  be 
free  again.  He  had  made  too  free  with  holy  things  ; 
he  had  actively  insulted  the  King,  he  had  lifted  up  his 
hand  in  rebellion,  and  dared  to  set  his  foot  within  the 
King's  palace  :  "'B>vci6.\)S.va.  hand  and  foot."  Prepare  the 
criminal  for  execution  ;  let  there  be  no  possibility  of  the 
rebel's  escape.  He  is  where  he  ought  not  to  be  :  "Take 
him  away."  The  King's  palace  is  no  place  for  traitors. 
Sometimes  this  sentence  of  excommunication  is  executed 
by  the  church,  when  deceivers  are  put  out  of  the  ranks 
of  the  Lord's  people  by  just  discipline  ;  but  it  is  more 
fully  carried  out  in  the  hour  of  death.  It  is  worthy  of 
note  that  the  word  for  "  servants  "  in  this  verse  is  not 
the  same  as  that  used  in  verses  3,  4,  6,  8,  and  10.  There 
it  is  doiiloi,  here  it  is  dictkonoi,  "  ministers  ",  meaning  the 


378  Marriage  of  the  King's  Son.    [chap.  xxn. 

angels,  whose  business  it  is  especially  to  gather  out  of 
Christ's  kingdom  "all  things  that  offend,  and  them 
which  do  iniquity"  (xiii.  41),  "and  sever  the  wicked 
from  among  the  just "  (xiii.  49). 

The  man  in  the  parable  had  refused  the  robe  of 
light,  so  the  King  says  to  his  servants,  ^^Cast  him  into 
outer  darkness."  Cast  him  away,  as  men  throw  weeds 
over  the  garden  wall,  or  shake  off  vipers  into  the  fire. 
Cast  him  far  away  from  the  banquet-hall  where  torches 
flame  and  lamps  are  bright,  "  into  outer  darkness."  It 
will  be  all  the  darker  to  him  now  that  he  has  seen  the 
light  within.  His  daring  insolence  deserves  the  most 
signal  punishment  :  he  is  appointed  to  a  place  where 
"  there  shall  be  weeping  and  gnashing  of  teeth."  It  will  be 
no  place  of  repentance,  for  the  tears  shed  there  will  not 
be  those  of  godly  sorrow  for  sin  ;  but  hot  scalding 
streams  from  eyes  that  flash  with  the  fire  of  rebellion 
and  envy  burning  in  unsubdued  hearts.  The  "  gnashing 
of  teeth  "  shows  the  character  of  the  "  weeping."  The 
outcast  from  God  would  gnash  his  teeth  in  all  the  fury 
of  disappointed  hatred,  which  had  been  foiled  in  its 
attempt  to  bring  dishonour  upon  the  King  in  connection 
with  his  Son's  wedding.  Those  who  are  professedly 
Christian,  and  yet  really  unbelieving  and  disobedient, 
will  have  such  a  doom  as  is  here  described.  May  the 
Lord  in  mercy  save  all  of  us  from  such  a  fearful  fate  ! 

14.    For  many  are  called,  but  few  are  chosen. 

Many  are  called :  the  limit  lies  not  there.  We  preach 
no  restricted  gospel.  All  who  hear  that  gospel  are 
called,  but  it  does  not  come  with  power  to  every  heart  : 
but  few  are  chosen.  The  result  goes  to  show  that,  one 
way  and  another,  the  mass  miss  the  wedding  feast,  and  a 
few  choice  spirits  find  it  by  the  choice  of  God's  grace. 

These  words,  of  course,  relate  to  the  whole  parable. 
Those  who  were  "  called  "  included  the  rejectors  of  the 
King's  invitation  ;  who,  by  their  refusal,  proved  that  they 


CHAP,  xxn.]   Enemies  try  to  Ensnare  the  King.     379 

were  not  "  chosen."  Even  amongst  those  who  accepted 
the  invitation  there  was  one  who  was  not  "  chosen  ",  for 
he  insulted  the  King  in  his  own  palace,  and  showed  his 
enmity  by  his  disobedience  to  the  royal  requirements. 
There  were,  however,  "  chosen  "  ones  ;  and  sufficient  to 
fill  the  festal  hall  of  the  great  King,  and  to  render  due 
honour  to  the  wedding  of  his  son.  Blessed  are  all  they 
that  shall  sit  down  at  the  marriage  supper  of  the  Lamb  ! 
May  the  writer  and  all  his  readers  be  amongst  that 
chosen  company,  and  for  ever  adore  the  distinguishing 
grace  of  God  which  has  so  highly  favoured  them  ! 


CHAPTER  XXII.     15—23. 
[The  King's  Enemies  try  to  Ensnare  him.] 

15.  Then  went  the  Pharisees,  and  took  counsel  how  they 
might  entangle  hitn  in  his  talk. 

Then  went  the  Pharisees  :  they  must  have  perceived 
that  the  parable  of  the  wedding  feast,  like  that  of  the 
wicked  husbandmen,  was  spoken  against  them.  Our 
Lord's  words,  however,  did  not  move  them  to  repentance; 
but  only  increased  their  malice  and  hatred  against  him. 
Their  hearts  were  hardened,  and  their  consciences 
seared  ;  so  they  took  counsel  how  they  might  entangle  him 
in  his  talk.  They  would  not  acknowledge  that  Christ  was 
the  wisdom  of  God  and  the  power  of  God  ;  had  they 
done  so,  they  would  not  have  attempted  their  impossible 
task.  They  saw  that,  to  ensnare  Jesus  in  his  talk,  was 
a  difficult  undertaking  ;  and  therefore  they  "  took  coun- 
sel "  how  they  might  accomplish  it.  If  he  had  been  as 
faulty  as  we  are,  they  might  have  succeeded  ;  for  men 
who  wish  to  entrap  us  in  our  talk  need  not  consult  much 
about  how  to  do  it. 


380  The  King's  Enemies  [chap.  xxii. 

This  incident  teaches  us  that  men  who  can  be  as  pre- 
cise and  formal  as  these  Pharisees  were,  can  yet  deliber- 
ately set  themselves  to  entangle  an  opponent.  Great  out- 
ward religiousness  may  consist  with  the  meanest  spirit. 

16.  And  they  sent  out  unto  him  their  disciples  with  the 
Herodians,  saying.  Master,  ive  know  that  thou  art  true,  and 
teachest  the  way  of  God  in  truth,  neither  carest  thou  for  any 
man  :  for  thou  regardest  not  the  person  of  men. 

They  sent  out  unto  him  their  disciples  :  they  were  prob- 
ably ashamed  to  appear  again  in  the  presence  of  Christ, 
after  his  exposure  of  their  conduct  towards  himself  as 
the  King's  Son  ;  so  they  despatched  a  select  detachment 
of  their  disciples,  in  the  hope  that  the  scholars  might 
succeed  where  their  teachers  had  failed.  With  the  Hero- 
dians: the  disciples  of  the  Pharisees  were  to  be  reinforced 
by  a  company  from  an  opposite  section  of  the  enemies 
of  Christ.  The  united  band  could  operate  against  Jesus 
from  different  sides.  The  Pharisees  hated  the  rule  of  a 
foreign  power,  while  the  Herodians  advocated  the  su- 
premacy of  Caesar.  Differing  as  these  two  sections  did, 
even  to  mutual  hate,  they  for  the  time  laid  aside  their 
own  disputes,  that  they  might  in  one  way  or  another 
ensnare  our  Lord. 

They  began  with  fair  speeches.  They  addressed  Jesus 
by  a  title  of  respect,  "Master":  they  only  used  the  word 
in  hypocrisy  ;  but  they  professed  to  regard  him  as  a 
teacher  of  the  Law,  and  an  authority  on  disputed  points 
of  doctrine  of  practice.  They  also  admitted  his  sincerity 
and  truthfulness  :  "  we  know  that  thou  art  true,  and  teach- 
est the  way  of  God  in  truth."  They  further  praised  him 
for  his  fearlessness  :  "  neither  carest  thou  for  any  man." 
They  then  lauded  him  for  his  impartiality  :  "for  thou 
regardest  not  the  person  of  men."  "  Thou  wilt  speak  with- 
out any  regard  for  what  Csesar,  or  Pilate,  or  Herod,  or 
any  of  us  may  think,  or  say,  or  do."  Thus  did  they 
try  to  throw  him  off  his  guard  by  what  they  uttered  in 


CHAP.  XXII.]  TRY  to  Ensnare  him.  381 

sheer  flattery.  All  that  they  said  was  true  ;  but  they  did 
not  mean  it.  From  their  lips  it  was  mere  cajolery.  Let 
us  take  note  that,  when  evil  men  are  very  loud  in  their 
praises  of  us,  they  usually  have  some  wicked  design 
against  us.  They  fawn  and  flatter  that  they  may  deceive 
and  destroy. 

17.  Tell  us  therefore.  What  thinkest  thou  f  Is  it  lawful 
to  give  tribute  unto  Casar,  or  not  ? 

"  Tell  us  therefore  ":  "  because  thou  art  true,  because 
thou  teachest  the  way  of  God  in  truth,  because  thou 
carest  not  for  any  man's  opinion  when  thou  art  thyself  in 
the  right,  and  because  thou  regardest  not  the  person  of 
men,  but  darest  to  speak  the  truth,  whether  they  will 
hear  or  whether  they  will  forbear ;  tell  us  therefore, 
IVhat  thinkest  thou  ?  "  "  We  are  very  anxious  to  have  thy 
opinion  upon  this  important  point ;  on  which  some  teach 
one  thing,  some  another.  It  is  a  matter  of  great  public 
interest ;  everybody  is  talking  about  it  ;  it  must  have 
been  considered  in  all  its  bearings  by  such  a  learned 
teacher-  as  thou  art,  and  we  should  like  to  know  thy 
thoughts  upon  it :  What  thinkest  thou  ?  "  Dear  inno- 
cents !  Much  they  wanted  instruction  from  him  !  All  the 
while  that  they  were  speaking,  they  were  inwardly  gloat- 
ing over  the  triumph  which  they  felt  sure  would  be  theirs, 
when  by  any  answer  that  he  might  give,  or  even  by  his 
silence,  he  must  provoke  the  animosity  of  one  portion  of 
the  people,  or  the  other. 

Here  is  the  question  they  put  to  our  Lord :  "  /s  it 
lawful  to  give  tribute  unto  Casar,  or  not  ?  "  They  referred 
to  the  annual  capitation  tax,  imposed  by  the  Romans, 
which  was  the  cause  of  great  indignation  among  the  Jews, 
and  led  to  frequent  insurrections.  Judas  of  Galilee 
(Acts  V.  37),  one  of  the  many  pretended  Messiahs,  had 
taught  that  it  was  not  lawful  to  give  tribute  unto  Caesar, 
and  he  had  perished  in  consequence  of  his  rebellion 


382  The  King's  Enemies  [chap.  xxh. 


against    Rome.      Christ's    questioners  may  have  hoped 
that  some  such  fate  would  befall  him. 

Their  question  was  a  delicate  and  difficult  one  in 
many  ways.  Any  answer  whatever  would  bristle  with 
points  by  which  his  enemies  hoped  to  entrap  him.  If  he 
said,  "  It  is  lawful,"  then  they  would  denounce  him  as  in 
league  with  the  oppressor  of  his  people,  and  a  traitor  to 
the  Theocracy  of  which  they  boasted,  even  though  they 
had  virtually  cast  off  the  divine  rule  over  them.  If  he 
said,  "  It  is  not  lawful,"  they  could  accuse  him  to  the 
Roman  governor  as  exciting  the  multitude  to  rebellion. 
This  was,  in  fact,  one  of  the  false  accusations  brought 
against  Jesus  when  he  was  before  Pilate  :  "We  found  this 
fellow  perverting  the  nation,  and  forbidding  to  give  trib- 
ute to  Caesar,  saying  that  he  himself  is  Christ  a  King." 
If  he  remained  silent,  they  would  twit  him  with  being  a 
coward  who  did  not  dare  to  say  what  he  thought,  lest  he 
should  offend  his  hearers.  Very  cleverly  was  the  net 
spread  ;  but  those  who  had  so  cunningly  made  and  laid  it 
little  thought  that  they  were  only  setting  a  snare  in  which 
they  themselves  would  be  caught.  Thus  doth  it  often 
happen,  as  David  said,  "  The  wicked  is  snared  in  the 
work  of  his  own  hands." 

18.  But  Jesus  perceived  their  wickedness,  and  said.  Why 
tempt  ye  me,  ye  hypocrites  ? 

Our  great  thought-reading  King  was  not  to  be  de- 
ceived either  by  their  flattery  or  their  crafty  questioning  : 
But  Jesus  perceived  their  wickedness  ;  for  it  was  that,  with 
a  vengeance.  Malice  and  deceit  designed  his  overthrow  ; 
but  he  saw  through  the  cunning  of  his  enemies,  and  per- 
ceived the  wickedness  that  prompted  them  thus  to  assail 
him.  Onlookers  may  not  have  perceived  their  wicked- 
ness, and  our  Lord's  disciples  may  have  been  puzzled  as 
to  how  he  would  reply  ;  but,  as  in  all  other  trying  cir- 
cumstances, Jesus  himself  knew  what  he  would  do. 

Probably  even  his  enemies   did  not   expect   such  a 


chAp.  XXII.]  TRY  TO  Ensnare  him.  383 

question  as  he  now  put  to  them  :  "  Why  tempt  ye  me,  ye 
hypocrites  ?  "  They  hoped  that  they  had  disguised  their 
real  purpose  so  cleverly,  that  they  must  have  been  sur- 
prised to  have  the  mask  so  quickly  torn  from  their  faces, 
and  to  be  exposed  to  public  gaze  in  their  true  character 
as  "hypocrites."  Jesus  compared  them  to  stage-players, 
dissemblers,  men  acting  a  false  part  with  intent  to  de- 
ceive. Rightly  did  he  name  them  ;  and  wisely  did  he 
say  to  them,  "  Why  tempt  ye  me  ?  "  It  is  as  if  he  had 
said,  "  You  see  that  I  am  not  deceived  by  your  false  and 
flattering  speeches,  I  can  read  the  malice  that  is  written 
in  your  hearts,  you  are  just  powerless  before  me  if  I 
choose  to  treat  you  as  I  can  do  ;  what  can  poor,  puny 
creatures,  such  as  ye  are,  do  against  me  1  Why  tempt  ye 
me  ?  "  There  is  infinite  scorn  in  our  Saviour's  question  ; 
yet  there  is  an  undertone  of  pity  even  for  those  who  de- 
served it  not :  "  Why  tempt  ye  me  ?  Have  I  given  you 
any  cause  why  you  should  seek  to  entrap  me  ?  Why  are 
you  so  foolish  as  to  ask  questions  which  must  be  to  your 
own  hurt  ?  " 

Whenever  men  pretend  great  reverence  for  Jesus,  and 
then  seek,  by  their  erroneous  teaching,  or  their  science 
falsely  so-called,  to  overthrow  his  gospel,  they  are  base 
hypocrites. 

19.  Shew  m.e  the  tribute  money.  And  they  brought  unto 
him  a  penny. 

Having  exposed  their  folly  and  hypocrisy,  Jesus  pro- 
ceeds to  put  them  publicly  to  shame.  He  said  to  them, 
"  Shew  me  the  tribute  money.''  This  request  on  his  part, 
and  their  compliance  with  it,  would  make  the  whole  mat- 
ter more  vivid  and  impressive  to  the  bystanders.  When 
there  is  something  to  see  and  handle,  a  lesson  becomes 
the  more  striking.  Our  Lord  asked  them  to  show  him  a 
specimen  of  the  coin  usually  paid  for  the  capitation  tax  : 
and  they  brought  unto  him  a  penny,  a  denarius.  This  coin 
represented  the  daily  pay  of  a  Roman  soldier,  and  in  the 


384  The  King's  Enemies  [chap.  xxn. 

parable  of  the  vineyard  it  was  said  to  be  the  daily  wage 
of  the  labourer.  Had  these  men  guessed  the  use  to 
which  Jesus  would  put  the  denarius,  they  would  not  have 
so  quickly  procured  one  for  him.  They  bought  their 
own  confusion  with  that  coin.  They  would  never  after- 
wards be  able  to  look  upon  the  tribute  money  without 
remembering  how  they  were  foiled  in  their  attempt  to 
entangle  the  hated  Nazarene. 

20,21.  And  he  saith  unto  them.  Whose  is  this  image  and 
superscription  ?  They  say  unto  him,  Ccesar's.  Then  saith  he 
unto  them.  Render  therefore  unto  Ccesar  the  things  which  are 
Ccesar's  ;  and  unto  God  the  things  that  are  God's. 

He  asked  another  question,  that  they  might  them- 
selves assist  in  replying  to  themselves  :  Jle  saith  unto 
them,  "  Whose  is  this  image  and  superscription  i  "  Or 
rather,  inscription.  Before  them  were  the  image  and  in- 
scription of  the  Roman  emperor  on  the  piece  of  money  ; 
but  he  would  make  them  say  as  much,  so  he  asks,  "  Whose 
is  this  ? "  The  Jewish  Rabbis  taught  that  "  if  a  king's 
coin  is  current  in  a  country,  the  men  of  the  country  do 
thereby  evidence  that  they  acknowledge  him  for  their 
lord." 

When  we  are  dealing  with  ungodly  men,  it  is  well  if 
we  can  make  them  to  be  their  own  accusers. 

They  say  unto  him,  "  Ccesar's."  No  other  answer  was 
possible.  This  tribute  money  was  not  a  shekel  of  Jewish 
coinage,  but  money  of  the  Roman  empire.  This  was  a 
plain  proof  that,  whether  they  liked  it  or  not,  they  were 
Roman  subjects,  and  Caesar  was  their  ruler.  What  then 
must  follow  but  that  they  should  pay  to  their  acknowl- 
edged ruler  his  due  ?  Then  saith  he  unto  them,  "  Render 
therefore  unto  Ccesar  the  things  which  are  Ccesar's."  What- 
ever belongs  to  Csesar  is  to  be  rendered  to  him.  Jesus 
did  not  say  what  was  Caesar's,  the  coin  itself  settled  the 
question  of  paying  tribute  ;  his  reply  covered  all  the 
duties  of  loyal  subjects  to  the  ruler  under  whose  jurisdic- 


CHAt.  xxii.]  TRY  T.0  Ensnare  him.  385 

tion  they  lived  ;  but  this  did  not  touch  the  sovereignty 
of  God.  Jehovah  held  rule  over  consciences  and  hearts  ; 
and  they  must  see  to  it  that,  as  Caesar  had  his  own,  the 
Lord  had  his  own  also.  Render  therefore  "««/(?  God  the 
things  that  are  God's."  This  was  not  an  evasive  reply  on 
Christ's  part ;  it  was  full  of  meaning,  and  very  much  to 
the  point ;  and  yet  it  was  so  put  that  neither  Pharisees 
nor  Herodians  could  make  anything  out  of  it  for  party 
purposes,  or  for  their  wretched  design  of  entangling  Jesus 
in  his  talk.  Neither  of  the  two  sects  turned  a  penny  by 
their  penny. 

To  us  the  lesson  of  this  incident  is,  that  the  State  has 
its  sphere,  and  we  must  discharge  our  duties  to  it ;  but 
we  must  not  forget  that  God  has  his  throne,  and  we  must 
not  allow  the  earth-kingdom  to  make  us  traitors  to  the 
heaven-kingdom.  Csesar  must  keep  his  place,  and  by 
no  means  go  beyond  it ;  but  God  must  have  the  spiritual 
dominion  to  himself  alone. 

22.  When  they  had  heard  these  words,  they  marvelled,  and 
left  him,  and  went  their  way. 

They  had  some  sense  left  even  if  they  had  no  feeling. 
They  saw  that  their  plot  had  ignominiously  failed  ;  they 
marvelled  at  the  wisdom  with  which  Christ  had  baffled 
their  cunning ;  they  knew  that  it  was  hopeless  to  con- 
tinue the  conflict :  so  they  left  him,  and  went  their  way. 
Their  way  was  not  his  way.  They  had  already  admitted, 
in  their  flattering  speech,  that  he  was  a  true  teacher  of 
God's  way  ;  and  now  they  completed  their  own  con- 
demnation by  leaving  him,  and  going  their  own  way. 

Lord,  save  us  from  following  their  evil  example  ! 
Rather,  may  we  cleave  to  Christ,  and  go  his  way ! 


386  The  King  and  the  Sadducees.  [chap,  xxii, 


CHAPTER  XXII.     23—33. 

[The  King  and  the  Sadducees.] 

23.  The  same  day  came  to  him  the  Sadducees,  which  say 
that  there  is  no  resurrection,  and  asked  him. 

The  same  day :  there  was  no  rest  for  Jesus  ;  as  soon 
as  one  set  of  enemies  was  driven  away,  another  company 
marched  up  to  attack  him.  He  had  silenced  the  Phari- 
sees and  the  Herodians  ;  now  there  came  to  him  the  Sad- 
ducees, the  broad  churchmen,  the  rationalists  of  our  Sav- 
iour's day  :  which  say  that  there  is  no  resurrection.  They 
rejected  a  great  deal  more  of  the  teaching  of  the  Script- 
ures than  this  one  point  of  the  resurrection  ;  but  this  is 
specially  mentioned  here  as  it  was  the  subject  on  which 
they  hoped  to  entrap  or  confuse  the  Saviour.  The  Sad- 
ducees "  say  that  there  is  no  resurrection  ";  yet  they 
came  to  Christ  to  ask  what  would  happen,  in  a  certain 
contingency,  "in  the  resurrection."  They  evidently 
thought  that  they  could  state  a  case  which  would  bring 
into  contempt  the  doctrine  of  the  resurrection  of  the 
dead.  They  might  have  taken  warning  from  the  ex- 
perience of  the  Pharisees  and  the  Herodians  ;  but  doubt- 
less they  felt  so  sure  of  their  own  position  that  they  ex- 
pected to  succeed  though  the  others  had  so  conspicuously 
failed. 

24.  Saying,  Master,  Moses  said.  If  a  man  die,  having  no 
children,  his  brother  shall  marry  his  wife,  and  raise  up  seed 
unto  his  brother. 

"  Master  "  :  they  came  with  affected  respect  for  the 
great  "  Teacher."  They  were  as  polite  as  the  previous 
company  of  assailants  ;  but,  like  them,  though  the  words 


CHAP.  XXII.]  The  King  and  the  Sadducees.  387 

of  their  mouth  were  smoother  than  butter,  war  was  in 
their  heart :  though  their  words  were  softer  than  oil,  yet 
were  they  drawn  swords  (Ps.  Iv.  21). 

'^ Moses  said"  :  they  gave  the  substance,  though  not 
the  exact  words  recorded  in  Deut.  xxv.  5.  The  law  of 
Moses,  in  this  as  in  many  other  matters,  recognized  exist- 
ing customs,  and  imposed  certain  regulations  upon  them. 
For  a  man  to  die  without  leaving  a  child  to  bear  his 
name,  and  enter  upon  his  inheritance,  was  regarded  as  so 
great  a  calamity  that  the  Jews  judged  that  every  possible 
means  must  be  taken  to  prevent  it.  The  practice  here 
described  prevails  among  various  Oriental  nations  even 
to  this  day. 

25 — 28.  Now  there  were  with  us  seven  brethren:  and  the 
first,  when  he  had  married  a  wife,  deceased,  and,  having  no 
issue,  left  his  wife  unto  his  brother  :  likewise  the  second  also, 
and  the  third,  unto  the  seventh.  And  last  of  all  the  woman 
died  also.  Therefore  in  the  resurrection  whose  wife  shall  she 
be  of  the  seven  ?  for  they  all  had  her. 

These  Sadducees  may  have  known  such  a  case  as  they 
stated,  though  it  is  extremely  unlikely  ;  more  probably, 
this  was  one  of  the  stock  stories  they  were  in  the  habit 
of  telling  in  order  to  cast  ridicule  upon  the  resurrection. 
They  had  no  belief  in  spiritual  beings  ;  therefore,  they 
supposed  that,  if  there  were  a  future  state,  it  would  be 
similar  to  the  present.  Having  stated  their  case,  they 
put  to  the  Saviour  this  perplexing  question  :  "/«  the 
resurrection  whose  wife  shall  she  be  of  the  seven  ?  for  they 
all  had  her."  They  doubtless  thought  that  this  question 
would  puzzle  Christ,  as  it  had  puzzled  others  to  whom  it 
had  been  put  ;  but  he  had  no  more  difficulty  in  answer- 
ing this  than  he  had  with  the  previous  inquiries. 

29.  Jesus  answered  and  said  unto  them.  Ye  do  err,  not 
knowing  the  scriptures,  nor  the  power  of  God. 

Jesus  answered  and  said  unto  them,  "Ye  do  err:  "  the 
error  was  not  with  him,  but  with  them.     Their  supposed 


388  The  King  and  the  Sadducees.  [chap.  xxh. 

argument  was  based  on  their  own  erroneous  notions 
about  the  unseen  world ;  and  when  the  light  of  God's 
Word  was  poured  upon  their  seven  men  of  straw,  they 
vanished  into  thin  air.  The  answer  to  objectors,  sceptics, 
infidels  to-day,  may  be  given  in  our  Lord's  words  :  "Ye 
do  err,  not  knowing  the  scriptures,  nor  the  power  of  God." 
These  Sadducees  thought  that  they  had  found  a  difficulty 
in  the  Scriptures  ;  but  their  error  arose  from  their  "  not 
knowing  the  Scriptures."  This  is  the  root  of  almost  all 
error,  ignorance  of  the  Inspired  Word  of  God.  These 
men  were  acquainted  with  the  letter,  but  they  did  not 
really  know  the  Scriptures,  or  they  would  have  found 
there  abundant  revelations  concerning  the  resurrection. 

Their  error  arose,  also,  from  ignorance  of  "  the  power 
of  God."  The  resurrection  of  the  dead  is  one  of  the 
greatest  proofs  of  the  power  of  God,  with  whom  all  things 
are  possible.  These  Sadducees  limited  the  Holy  One 
of  Israel  in  their  ignorance  or  denial  of  his  power. 
What  is  there  about  the  resurrection  that  is  incredible 
to  the  man  who  knows  "  the  power  of  God  "  ?  Surely, 
he,  who  created  all  things  by  the  word  of  his  power,  can, 
by  that  same  power,  raise  the  dead  in  his  own  appointed 
time. 

30.  For  in  the  resurrection  they  neither  marry,  nor  are 
given  in  marriage,  but  are  as  the  angels  of  God  in  heaven. 

"  In  the  resurrection  "  :  our  Lord  implied  that  there  is 
a  resurrection  ;  he  did  not  even  stay  to  prove  that  truth, 
but  went  on  to  speak  of  the  resurrection  life  as  being  of 
a  higher  order  than  our  present  natural  life  :  "  they  neither 
marry,  nor  are  given  in  marriage,  but  are  as  the  angels  of 
God  in  heaven."  Our  Saviour's  answer  struck  at  another 
Sadducean  error ;  his  questioners  did  not  believe  in 
angels.  Jesus  did  not  attempt  to  prove  the  existence  of 
angels  ;  but  took  that  fact  also  for  granted,  by  saying 
that,  "  in  the  resurrection,"  men  "  are  as  the  angels  of 
God  in  heaven."     He  did  not  say  that  they  are  changed 


CHAP.  XXII.]  The  King  and  the  Sadducees.  389 

into  angels  ;  but,  as  Luke  records  his  words,  "  they  are 
equal  unto  the  angels."  They  are  spiritual  beings,  as 
Paul  explains  in  i  Cor.  xv. 

31,  32.  But  as  touching  the  resurrection  of  the  dead,  have 
ye  not  read  that  "which  was  spoken  unto  you  by  God,  saying,  I 
ant  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of 
Jacob  ?     God  is  not  the  God  of  the  dead,  but  of  the  living. 

Our  Saviour  now  gives  these  Sadducees  further  in- 
struction "as  touching  the  resurrection  of  the  dead."  He 
used  the  formula  he  so  often  employed  in  speaking  to 
those  who  professed  to  read  the  Scriptures:  "  Have  ye 
not  read?"  "You  reject  the  oral  traditions  which  the 
Pharisees  accept  and  teach  in  place  of  the  command- 
ments of  God,  have  you  not  read  that  which  was  spoken 
unto  you  by  God?"  Jesus  always  manifested  the  utmost 
reverence  for  the  revealed  Word  of  God.  He  here 
showed  that  the  truth  made  known  in  the  Scriptures  is  a 
very  personal  matter.  This  message  was  spoken  unto 
these  Sadducees,  although  they  knew  it  not ;  it  was 
spoken  by  God,  yet  they  received  it  not. 

How  necessary  it  is  that  we  should  search  the  Script- 
ures, lest  there  should  be  divinely-revealed  truths  that 
we  have  not  even  read !  How  needful,  also,  is  the 
teaching  of  the  Holy  Spirit,  lest  we  should  read,  as  these 
Sadducees  did,  and  yet  not  know  the  Scriptures  ! 

Jesus  might  have  referred  to  many  passages  in  the 
Old  Testament  about  the  resurrection ;  but  as  the  Sad- 
ducees regarded  the  Pentateuch  with  special  honour,  he 
quoted  what  Moses  had  recorded  in  Exodus  iii.  6 :  "/ 
am  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the 
God  of  Jacob  ;  "  and  then  added  his  own  comment  and 
exposition  :  "  God  is  not  the  God  of  the  dead,  but  of  the 
living."  Abraham,  Isaac,  and  Jacob  had  long  been  dead 
when  the  Lord  spoke  to  Moses  out  of  the  burning  bush. 
His  words  implied  that  the  patriarchs  were  still  living. 
His  covenant  was  made  with  those  who  still  existed, 


39°  The  King  and  the  Sadducees.  Lchap.  xxii. 

There  is  much  teaching  in  this  truth,  that  "  God  is 
not  the  God  of  the  dead,  but  of  the  living."  Some  sup- 
pose that,  until  the  resurrection,  the  saints  are  virtu- 
ally non-existent ;  but  this  cannot  be.  Though  disem- 
bodied, they  still  live  ;  Jesus  does  not  argue  about  it, 
but  he  states  the  fact  as  beyond  all  question.  The  living 
God  is  the  God  of  living  men  ;  and  Abraham,  Isaac,  and 
Jacob  are  still  alive,  and  identified  as  the  same  persons 
who  lived  on  the  earth.  God  is  the  God  of  Abraham's 
body  as  well  as  of  his  soul,  for  the  covenant  seal  was  set 
upon  his  flesh.  The  grave  cannot  hold  any  portion  of 
the  covenanted  ones ;  God  is  the  God  of  our  entire 
being,  spirit,  soul,  and  body. 

33.  And  when  the  multitude  heard  this,  they  were  aston- 
ished at  his  doctrine. 

Our  Lord's  reply  to  the  Sadducees  was  so  complete 
that  they  were  "  put  to  silence  "  (v.  34).  They  did  not 
attempt  any  further  assault  upon  him,  for  they  must  -have 
been  convinced  of  their  own  impotence.  Those  who 
had  stood  by  as  listeners,  the  multitude,  that  had  gathered 
as  crowds  delight  to  do  when  there  is  a  public  discussion, 
were  astonished  at  his  doctrine.  They  were  "  astonished  " 
both  at  the  matter  and  the  manner  of  Christ's  teaching. 
This  is  an  expression  that  we  often  find  in  the  life  of  our 
Lord  ;  but  apparently  those  who  were  "  astonished  "  did 
not  accept  his  teaching.  They  talked  to  one  another 
about  the  marvellous  way  in  which  he  answered  all  ques- 
tions ;  but  they  did  not  admit  that  such  a  Teacher  could 
be  none  other  than  the  long-looked-for  Messiah.  Even 
the  scribes,  who  complimented  Christ  upon  his  answer 
(Luke  XX.  39),  saying,  "  Master,  thou  hast  well  said,"  did 
not  follow  up  that  confession  by  becoming  his  disciples. 


CHAP.  XXII.]   The  King  Tested  by  a  Lawyer.        391 


CHAPTER  XXII.    34—40. 
[The  King  Tested  by  a  Lawyer.] 

34.  But  when  the  Pharisees  had  heard  that  he  had  put 
the  Sadducees  to  silence,  they  -were  gathered  together. 

The  multitude  that  had  listened  to  Christ,  and  had 
been  "  astonished "  at  his  answers  to  the  Sadducees, 
would  soon  publish  the  tidings  of  their  defeat.  When 
the  Pharisees  had  heard  that  he  had  put  the  Sadducees  to 
silence,  they  doubtless  felt  pleased  that  their  natural  ene- 
mies had  been  routed,  but  grieved  that  Jesus  had  again 
proved  victorious  in  argument.  He  had,  in  one  day, 
baffled  the  chief  priests  and  elders  of  the  people,  Phari- 
sees and  their  disciples,  Herodians  and  Sadducees.  If 
he  continued  to  prevail,  all  the  people  would  be  won 
over  to  his  side.  So  once  more  they  met  in  consultation  : 
they  were  gathered  together.  They  must  think  of  some 
fresh  device,  some  new  plan  for  his  overthrow.  How 
persevering  wicked  men  are  in  their  evil  courses  !  While 
we  deplore  their  wickedness,  let  us  imitate  their  per- 
sistency. 

35.  Then  one  of  thejn,  which  was  a  lawyer,  asked  him  a 
question,  tempting  him,  and  saying. 

Apparently,  the  result  of  their  conference  was  that 
they  selected  one  of  their  number  to  put  to  Jesus  another 
inquiry  :  one  of  them,  which  was  a  lawyer,  asked  him  a 
question.  Mark  says  that  this  man  was  one  of  the 
scribes,  one  of  those  constantly  engaged  in  copying  the 
Law,  and  also  one  who  explained  its  meaning  to  the 
people.     He  was   a  gentleman  "learned  in   the  Law,'' 


392         The  King  Tested  by  a  Lawyer,    [chap.  xxii. 

He  came,  either  as  the  representative  of  the  Pharisees, 
or  on  his  own  account,  and  asked  Jesus  a  question, 
tempting  him.  Putting  the  mildest  meaning  on  the  word 
"  tempting  ",  it  conveys  the  idea  of  testing  and  trying  in 
an  unfriendly  sense.  Probably  he  was  a  man  of  clearer 
light  and  greater  discernment  than  his  associates ;  for  he 
was  evidently  only  half-hearted  in  the  work  of  "  tempting  " 
Christ.  Mark  says  that  he  had  heard  our  Lord's  words 
to  the  Sadducees,  "  and  perceiving  that  he  had  answered 
them  well,"  he  put  his  own  question  to  Jesus.  He  was 
evidently  a  man  of  candour,  possessing  a  considerable 
amount  of  spiritual  knowledge.  This  may  help  to  ex- 
plain the  reason  for  his  question  : — 

36.    Master,  which  is  the  great  commandment  in  the  law? 

According  to  the  Rabbis,  there  were  many  command- 
ments which  were  secondary,  and  others  which  were  of 
the  first  importance.  They  often  put  commands,  which 
really  were  comparatively  small,  on  a  par  with  those 
which  were  greatest.  One  of  them  even  ventured  to  say 
that  the  commands  of  the  Rabbis  were  more  important 
than  the  commands  of  the  Law,  because  the  commands 
of  the  Law  were  little  and  great,  but  all  the  commands  of 
•  the  Rabbis  were  great.  Some  of  them  regarded  eating 
with  unwashen  hands  as  being  as  great  a  crime  as  mur- 
der ;  and  they  would  classify  the  rubbing  of  ears  of  corn 
together  on  the  Sabbath-day  with  adultery  ;  so  that  they 
caused  great  confusion  as  to  the  real  order  of  moral  pre- 
cepts. It  was,  therefore,  most  desirable  to  get  from  this 
wise  Teacher,  whom  the  scribe  addressed  as  "Master", 
an  authoritative  answer  to  the  question,  "Which  is  the 
great  commandment  in  the  law  ?  "  The  inquiry  was  one 
which  would  be  sure  to  entangle  the  Saviour  if  he  did 
not  answer  it  wisely ;  and  therein  the'  lawyer  tempted, 
tested,  tried,  and  proved  him. 

Blessed  be  his  dear  name,  he  can  stand  any  test  to 
which  he  may  be  put !     Satan  tempted,  tested,  and  tried 


CHAP,  xxii.]   The  King  Tested  by  a  Lawyer.        393 

him  to  the  uttermost  of  his  power ;  but  even  he  never 
found  any  flaw,  or  fault,  or  failing  in  him. 

37.  38.  Jesus  said  unfa  him.  Thou  shall  love  Ihe  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind.      This  is  the  first  and  great  commandment. 

These  were  very  familiar  words  to  pur  Lord's  hearers, 
for  all  devout  Jews  were  in  the  habit  of  repeating  them 
every  morning  and  evening.  Deut.  vi.  4 — 9,  from  which 
our  Saviour  quoted,  was  one  of  the  four  passages  which 
were  worn  as  "phylacteries"  (xxiii.  5).  Jesus  said  unto 
him,  "  Thou  shall  lone  the  Lord  thy  God  with  all  thy  heart." 
Because  he  is  our  God,  Jehovah  claims  our  heart's  love. 
As  our  Creator,  Preserver,  Provider,  and  Judge,  he  com- 
mands us  to  yield  to  him  all  our  heart's  affection  ;  to  love 
him  first,  best,  heartiest ;  out  of  all  comparison  to  the 
love  we  have  to  any  fellow-creature,  or  to  ourselves. 

"And  with  all  thy  soul."  We  are  to  love  God  with  all 
our  life,  to  love  him  more  than  our  life  ;  so  that,  if  neces- 
sary, we  would  give  up  our  life  rather  than  give  up  our 
love  to  God. 

"  And  with  all  thy  mind."  We  are  to  love  God  with 
our  intellect,  with  all  the  powers  of  our  mind,  bringing 
memory,  thought^  imagination,  reason,  judgment,  and  all 
our  mental  powers,  as  willing  subjects  to  bow  at  God's 
feet  in  adoration  and  love. 

"  This  is  the  first  and  great  commandment."  It  is 
"  first  "  in  point  of  time,  for  it  was  binding  upon  the  an- 
gels before  man  was  created  ;  it  was  binding  upon  Adam 
from  the  hour  of  his  creation  in  the  image  of  God.  It 
is  "  first "  in  importance,  for  there  is  no  love  to  a  creat- 
ure worthy  of  comparison  with  love  to  the  Creator. 
This  commandment  is  also  "great  ",  because  it  compre- 
hends all  others,  and  because  its  demands  are  so  great, 
namely,  the  whole  love  of  our  heart,  and  soul,  and  mind. 

Who  can  render  to  God  this  perfect  love  ?  None  of 
our  fallen  race.     Salvation  by  the  works  of  the  Law  is 


394        The  King  Tested  by  a  Lawyer,    [chap.  xxu. 

clearly  an  impossibility,  for  we  cannot  obey  even  the  first 
commandment.  There  is  One  who  has  obeyed  it,  and 
the  obedience  of  Christ  is  reckoned  as  the  obedience  of 
all  who  trust  him.  Being  free  from  legal  condemnation, 
they  seek  ever  after  to  obey  this  "  great  and  first  com- 
mandment "  (R.  V.)  by  the  power  of  the  Holy  Spirit,  who 
dwells  within  them. 

39.  And  the  second  is  like  unto  it.  Thou  shall  love  thy 
neighbour  as  thyself. 

The  answer  is  wider  than  the  question.  The  lawyer 
asked  about  "  the  great  commandment ";  Christ  answered 
his  inquiry,  and  then  added, "  and  the  second  is  like  unto  it, 
Thou  shalt  love  thy  neighbour  as  thyself."  Who  of  us  has 
really  loved  his  neighbour  as  himself?  Under  the  Gos- 
pel this  commandment  is  certainly  not  less  binding  than 
under  the  Law. 

40.  On  these  two  commandments  hang  all  the  law  and 
the  prophets. 

The  teaching  of  Moses  and  all  the  prophets  might 
be  summarized  in  "  these  two  commandments."  The  duty 
of  loving  God  and  loving  our  neighbour  as  we  love  our- 
selves is  the  supreme  subject  of  the  divine  revelation. 
On  this,  as  on  a  great  peg,  "hang  all  the  law  and  the 
prophets."  Remove  the  peg,  and  what  have  you  left  as 
a  support  for  the  teaching  given  by  the  Lord  through 
the  holy  men  of  old  who  wrote  as  they  were  moved  by 
the  Holy  Ghost  ? 


CHAP.  XXII.]  The  King  Asking  Questions.  395 


CHAPTER  XXII.     41—46. 
[The  King  Asking  Questions.] 

41,  42.  While  the  Pharisees  -were gathered  together,  Jesus 
asked  them,  saying.  What  think  ye  of  Christ  f  whose  son  is 
he  f     They  say  unto  him.  The  son  of  David. 

The  King  now  carried  the  war  into  the  enemy's 
country.  He  had  answered  all  the  questions  put  to 
him  ;  it  was  his  turn  to  propound  some  to  those  who 
had  come  to  examine  him.  While  the  Pharisees  were 
gathered  together,  that  is,  while  they  still  lingered  near 
him,  disappointed  and  defeated,  yet  watching  for  any 
opportunity  of  assailing  him,  Jesus  asked  them,  saying, 
"  What  think  ye  of  Christ  1"  Our  Lord  here  sets  his 
servants  the  example  of  how  they  should  deal  with  cav- 
illers, quibblers,  objectors.  Having  wisely  answered  all 
their  questions,  he  pressed  home  upon  them  the  question 
of  questions  :  "  What  think  ye  of  Christ  ?  "  They  had 
tried  to  puzzle  him  with  their  inquiries  about  Church 
and  State,  the  future  life,  and  the  relative  value  of  the 
commandments  ;  but  he  put  to  them  the  much  more 
vital  question,  "  What  think  ye  of  Christ  ?  " 

Jesus  also  pressed  upon  his  hearers  a  further  inquiry 
about  "  the  Christ  "  (R.  V.),  for  the  words  used  evidently 
mean  the  Messiah  :  "  Whose  son  is  he  ?  "  They  say  mito 
him,  "  The  son  of  David."  They  knew  that  the  prom- 
ised Deliverer  would  be  descended  from  David  ;  but 
they  either  did  not  know,  or  would  not  confess,  that  he 
had  a  divine  as  well  as  a  human  origin.  This  the  Sav- 
iour brings  out  by  further  questions. 

43 — 45.  He  saith  unto  them.  How  then  doth  David  in 
spirit  call  him  Lord,  saying.  The  Lord  said  unto  my  Lord, 


396  The  King  Asking  Questions,  [chap.  xxii. 


Sti  thou  on  my  right  hand,  till  I  make  thine  enemies  thy  foot- 
stool f    If  David  then  call  him  Lord,  how  is  he  his  son  f 

These  questions  of  our  Lord  themselves  contain  the 
answers  to  the  present-day  critics  who  deny  the  divine 
inspiration  of  the  Scriptures,  and  the  Davidic  authorship 
and  Messianic  application  of  certain  Psalms.  He  saith 
unto  them,  "  How  then  doth  David  in  spirit  call  him 
Lord 2"  quoting  from  Ps.  ex.  i,  ^^ saying,  The  Lord  said 
unto  my  Lord,  Sit  thou  on  my  right  hand,  till  L  make  thiiie 
enemies  thy  footstool"  our  Saviour  declared  that  these 
were  the  words  of  David,  speaking  "  by  the  Holy  Ghost " 
(see  Mark  xii.  36),  concerning  the  Christ,  the  Messiah. 
This  ought  for  ever  to  settle  the  question  about  the  in- 
spiration, authorship,  and  application  of  that  Psalm  at 
least.  "  The  Lord  said  unto  my  Lord," — Jehovah  said 
unto  my  Adonai :  David,  by  the  Holy  Ghost,  learned 
what  the  Father  said  unto  the  Son  ;  and  thus  he  was 
brought  into  connection  with  the  whole  sacred  Trinity. 
"Sit  thou  on  my  right  hand"  :  the  Messiah  was  bidden 
to  rest  after  his  great  mediatorial  work  was  accomplished, 
and  to  sit  on  his  Father's  right  hand,  in  the  place  of 
honour,  power,  and  majesty.  "  Till  I  make  thine  ene- 
mies thy  footstool":  Jesus  is  to  keep  his  seat  till  his 
foes  are  all  prostrate  at  his  feet. 

This  was  the  problem  the  Pharisees  had  to  solve : 
if  the  Messiah  was  David's  Son,  how  was  it  that  David, 
by  the  Holy  Ghost,  called  him  his  Lord  ?  The  Christ 
must  be  something  more  than  mere  man  ;  otherwise  the 
Psalmist's  words  would  have  been  unsuitable,  and  even 
blasphemous.  He  was  higher  than  the  angels,  for  unto 
none  of  them  did  Jehovah  ever  say,  "  Sit  on  my  right 
hand,  until  I  make  thine  enemies  thy  footstool"  (Heb. 
i-  13)- 

46.  And  no  man  was  able  to  answer  him  a  word,  neither 
durst  any  man  from  that  day  forth  ask  hitn  any  more  ques- 
tions. 


CHAP,  xxni.]  Warning  against  False  Teachers.      397 

If  the  Pharisees  could  have  denied  that  the  Psalm 
had  reference  to  the  Messiah,  it  would  have  been  easy 
for  them  to  reply  to  Christ's  question  ;  but  710  man  was 
able  to  answer  him  a  word.  The  Rabbis  of  our  Saviour's 
day  admitted  that  this  was  one  of  the  Messianic  Psalms, 
without  recognizing  what  their  admission  involved  ;  in 
later  times,  as  at  the  present  day,  false  teachers  sought 
to  wrest  it  from  its  proper  meaning. 

Christ's  questions  silenced  his  adversaries  in  a  double 
sense ;  first,  they  could  not  answer  him  a  word  ;  and 
next,  neither  durst  any  man  from  that  day  forth  ask  him 
any  more  questions.  He  remained  Master  of  the  field. 
They  could  not  entrap  or  entangle  him  in  his  talk  ;  if 
they  would  put  him  to  silence,  they  must  do  it  by  put- 
ting him  to  death. 


CHAPTER  XXIII.     1—12. 
[The  King's  Warning  against  False  Teachers.] 

I — 3.  Then  spake  fesus  to  the  multiticde,  and  to  his  disci- 
ples, saying.  The  scribes  and  the  Pharisees  sit  in  Moses'  seat  : 
all  therefore  whatsoever  they  bid  you  observe,  that  observe  and 
do  ;  but  do  not  ye  after  their  works :  for  they  say,  and  do  not. 

Then  spake  Jesus  to  the  multitude :  the  King  com- 
menced his  final  address  to  the  people.  He  was  soon  to 
withdraw  himself  from  them  ;  but  first  he  would  put 
them  on  their  guard  against  their  false  teachers.  They 
had  heard  what  he  had  said  to  the  scribes  and  Pharisees  ; 
now  they  would  hear  what  he  said  of  them.  And  to  his 
disciples :  accoi;ding  to  Luke,  Jesus  spoke  to  his  disci- 
ples "  in  the  audience  of  all  the  people."  His  theme 
was  one  that  concerned  the  whole  population  as  well 
as  his  own  disciples.     He  knew  that  he  would  shortly  be 


398  The  King's  Warning  [chap.  xxm. 


taken  away  from  them ;  therefore  he  warned  them 
against  those  who  would  seek  their  ruin  :  "  Saying,  The 
scribes  and  the  Pharisees  sit  in  Moses'  seat :  all  therefore 
whatsoever  they  bid  you  observe,  that  observe  and  do."  It 
was  the  duty  of  Moses  to  expound  to  the  people  the 
Law  of  God.  The  scribes  and  Pharisees  occupied  his 
place  ;  but  alas  !  the  Spirit  that  guided  him  was  not  in 
them.  They  spoke  as  from  the  chair  of  Moses,  ex  cathe- 
dra, as  we  say  ;  and  as  far  as  they  really  filled  his  seat, 
and  followed  his  sayings,  their  words  were  to  be  obeyed. 
Our  Saviour  could  not  have  intended  the  people  to  heed 
their  false  comments  and  foolish  glosses  upon  the  Law 
of  Moses  ;  for  he  had  already  declared  that  by  their 
traditions  they  had  transgressed  the  commandment  of 
God,  and  made  it  of  none  effect. 

At  this  time,  however,  our  Lord  was  speaking  of  an- 
other grievous  fault  in  the  scribes  and  Pharisees  ;  namely, 
that  they  said  one  thing  and  did  another:  ^'' But  do  not 
ye  after  their  works  :  for  they  say,  and  do  not."  Sad  in- 
deed is  the  state  of  that  religious  teacher  of  whom  the 
Searcher  of  hearts  has  to  say,  "  Do  as  he  says,  and  not 
as  he  does."  Many  such  are  with  us  still,  preaching 
one  thing,  and  practising  another.  May  the  Lord  pre- 
serve the  people  from  following  their  evil  example  ! 

4.  For  they  bind  heavy  burdens  and  grievous  to  be  borne, 
and  lay  them  on  men's  shoulders  ;  but  they  themselves  will  not 
move  them  with  one  of  their  fingers. 

The  contrast  between  the  true  Teacher  and  the  false 
ones  is  clearly  brought  out  by  this  verse  :  "They  bind 
heavy  burdens  and  grievous  to  be  borne,  and  lay  them  on 
men's  shoulders."  Their  regulations  as  to  moral  and 
ceremonial  observances  were  like  huge  faggots  or  crush- 
ing burdens  bound  together,  and  made  into  a  weight  in- 
tolerable for  any  man  to  carry.  Many  of  these  rules  by 
themselves  were  grievous  enough  ;  but  all  together  they 
formed  a  yoke  that  neither  the  people  nor  their  fathers 


CHAP,  xxni.]       AGAINST  False  Teachers.  399 

could  bear.  The  scribes  and  Pharisees  piled  the  great 
load  upon  them  ;  but  neither  helped  them  to  sustain  it, 
nor  offered  to  relieve  them  of  any  portion  of  it :  "  they 
themselves  will  not  move  them  with  one  of  their  fingers." 
How  different  was  Christ's  teaching  :  "  Come  unto  me, 
all  ye  that  labour  and  are  heavy  laden,  and  I  will  give 
you  rest  "  !  Taking  their  burdens  of  sin  and  sorrow  and 
care  upon  his  own  shoulders,  he  exchanges  them  for  his 
easy  yoke,  which  itself  gives  rest  to  all  who  wear  it. 

S — 7.  But  all  their  works  they  do  for  to  be  seen  of  men : 
they  make  broad  their  phylacteries,  and  enlarge  the  borders  of 
their  garments,  and  love  the  uppermost  rooms  at  feasts,  and 
the  chief  seats  in  the  synagogues,  and  greetings  in  the  markets, 
and  to  be  called  of  men.  Rabbi,  Rabbi. 

This  was  the  fatal  flaw  in  their  character :  "But  all 
their  works  they  do  for  to  be  seen  of  men."  So  long  as 
they  stood  well  in  the  sight  of  their  fellow-creatures, 
they  cared  little  or  nothing  how  they  appeared  to  the 
eye  of  God.  They  were  very  particular  about  the 
literal  observance  of  certain  Mosaic  injunctions,  although 
they  completely  missed  the  spiritual  meaning  of  them  : 
They  make  broad  their  phylacteries,  and  enlarge  the 
borders  of  their  garments."  Four  passages  from  the  Law, 
Exodus  xiii.  3 — 10,  11 — 16  ;  Deut.  vi.  4 — 9,  xi.  13 — 21, 
were  written  on  strips  of  parchment,  and  worn  on  the 
forehead  and  the  hand  or  arm  as  amulets,  or  preservatives. 
These  the  scribes  and  Pharisees  made  especially  promi- 
nent, yet  all  the  while  the  Word  of  the  Lord  was  not 
hidden  in  their  hearts,  nor  obeyed  in  their  lives.  The 
Lord  commanded  the  children  of  Israel  to  make  fringes 
in  the  borders  of  their  garments,  and  upon  the  fringe  a 
ribband  or  thread  of  blue,  that  they  might  look  upon  it, 
and  remember  all  the  commandments  of  the  Lord,  and 
do  them  (Num.  xv.  38,  39).  These  ritualists  of  our 
Saviour's  day  were  very  scrupulous  about  having  deep 
fringes   or  large   tassels   to   their   garments  ;    but   they 


40O     Warning  against  False  Teachers,  [chap.  xxni. 


remembered  not  the  commandments  of  the  Lord  to  do 
them.  Many  keep  the  laws  of  God  to  the  eye,  but 
violate  them  in  the  heart.  From  such  deceit  may  the 
Spirit  of  truth  preserve  us  ! 

Jesus  next  put  together  four  things  that  the  scribes 
and  Pharisees  loved  :  ^'  the  uppermost  rooms  at  feasts,  and 
the  chief  seats  in  the  synagogues,  and  greetings  m  the 
markets,  and  to  be  called  of  men.  Rabbi,  Rabbi."  Whether 
they  met  \yith  their  fellow-men  for  feasting,  for  worship, 
for  business,  or  for  instruction,  they  loved  to  be  first  and 
foremost.  This  is  a  common  sin,  and  one  into  which 
we  may  easily  fall.  Our  Lord  felt  it  necessary  to  warn 
even  his  disciples  against  that  evil,  for  his  next  words 
were  evidently  spoken  specially  to  them. 

8 — I  o.  But  be  not  ye  called  Rabbi :  for  one  is  your  Master, 
even  Christ ;  and  all  ye  are  brethren.  And  call  no  man  your 
father  upon  the  earth :  for  one  is  your  Father,  which  is  in 
heaven.  Neither  be  ye  called  masters :  for  one  is  your  Master, 
even  Christ. 

In  the  Church  of  Christ,  all  titles  and  honours  which 
exalt  men  and  give  occasion  for  pride  are  here  for- 
bidden. In  the  Christian  commonwealth  we  should  seek 
to  realize  a  truer  "  Liberty,  Equality,  and  Fraternity," 
than  that  for  which  the  world  clamours  in  vain.  He  who 
is  called  "Rabbi"  robs  Christ  of  his  honour  as  the  only 
Master  or  Teacher  of  his  disciples  :  "'for  one  is  your 
Master,  even  Christ."  He  also  takes  from  his  fellew- 
Christians  the  privilege  that  they  share  equally  with 
him:  "  and  all  ye  are  brethren."  Those  who  use  such 
titles  as  "  Holy  Father  "  and  "  Right  Reverend  Father  in 
God "  would  have  a  difficulty  in  explaining  away  our 
Saviour's  words  :  "Call  no  man  your  father  upon  the  earth  : 
for  one  is  your  Father,  which  is  in  heave7i."  In  the  tenth 
verse,  our  Lord's  words  might  be  rendered  :  "Neither  be 
ye  called  leaders  {guides,  instructors)  :  for  one  is  your 
Leader  {Guide,  Instructor),  even  the  Christ  (the  Messiah)." 
If  we  follow  him,  we  cannot  go  wrong. 


CHAP.  XXIII.]  The  King  pronouncing  Woes.  401 


II,  12.  But  he  that  is  greatest  among  you  shall  be  your 
servant.  And  whosoever  shall  exalt  himself  shall  be  abased ; 
and  he  that  shall  humble  himself  shall  be  exalted. 

This  is  nearly  the  same  lesson  that  is  recorded  in 
chapter  xx.,  verse  27.  Our  Lord  had  to  repeat  many 
times  this  law  of  his  kingdom  :  "ZTf  that  is  greatest 
among  you  shall  be  your  servant."  You  are  all  equal; 
but  if  there  is  one  amongst  you  who  claims  to  be  the 
greatest,  he  shall  be  the  servant  of  all.  Where  our  King 
rules,  any  one  of  his  disciples  who  exalts  himself  shall  be 
abased  ;  while,  on  the  other  hand,  the  one  who  humbles 
himself  shall  be  exalted.  The  way  to  rise  is  to  sink  self  ; 
the  lower  we  fall  in  our  own  esteem,  the  higher  shall  we 
rise  in  our  Master's  estimation. 


CHAPTER   XXIII.     13—33. 

[The    King    pronouncing   Woes.] 

13.  But  woe  unto  you,  scribes  and  Pharisees,  hypocrites  / 
for  ye  shut  up  the  kingdom  of  heaven  against  men :  for  ye 
neither  go  in  yourselves,  neither  suffer  ye  them  that  are  enter- 
ing to  go  in.  ' 

While  our  Saviour  was  speaking  to  the  people  and  his 
disciples,  the  scribes  and  Pharisees  may  have  again  drawn 
near.  At  any  rate,  his  next  words  were  addressed  to 
them  :  "Woe  unto  you,  scribes  and  Pharisees,  hypocrites  !" 
This  is  the  first  of  eight  "  woes ",  in  which  the  Lord 
Jesus  both  foretells  the  doom  of  the  hypocrites  gathered 
before  him,  and  reveals  the  depth  of  his  pity  even  for 
them.  In  seven  of  the  eight  "  woes  ''  he  calls  them 
".hypocrites ",  in  one  he  addresses  them  as  "  blind 
guides."  This  first "  woe  "  was  pronounced  against  them 
because,  as  far  as  they  could,  they  "  shut  up  the  kingdom  of 


402  The  King  pronouncing  Woes.  [chap.  xxm. 

heaven  against  men."  This  was  a  terrible  charge  to  be 
brought  against  them  by  him  who  could  read  their 
hearts,  and  who  could  truthfully  say  to  them,  "for. ye 
neither  go  in  yourselves,  neither  suffer  ye  them  that  are 
entering  to  go  in."  They  ought  to  have  helped  men  into 
the  kingdom  ;  instead  of  doing  so,  they  hindered  those 
who  were  entering.  Are  there  not  false  teachers,  now- 
adays, who  put  stumbling-stones  instead  of  stepping- 
stones  in  the  way  of  those  who  are  entering  the  kingdom 
of  heaven  ? 

14.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites  !  far 
ye  devour  widows'  houses,  and  for  a  pretence  make  long 
prayer :  therefore  ye  shall  receive  the  greater  damnation. 

The  second  "  woe  "  was  supported  by  two  most  seri- 
ous accusations,  which  our  Lord  would  not  have  uttered 
if  they  had  not  been  true:  "ye  devour  widows'  houses, 
and  for  a  pretence  make  long  prayer."  Either  of  these 
sins  by  itself  would  have  been  very  grievous  ;  the  two 
together  were  sufficient  to  sink  those  who  were  guilty  of 
them  to  the  lowest  hell.  The  men  who  had  defrauded 
widows  would  have  to  answer  for  their  misdeeds  to  the 
widows'  "  Judge  "  (Ps.  Ixviii.  5).  Those  who  had  sought 
to  cover  their  crimes  with  the  cloak  of  superior  sanctity 
deserved  to  be  stripped  before  the  people  they  had 
deceived,  and  to  hear  the  King's  righteous  sentence  : 
"  Therefore  ye  shall  receive  the  greater  damnation. "  These 
words  prove  that  there  are  degrees  of  punishment,  as 
there  are  gradations  in  glory.  All  the  ungodly  will  be 
judged  and  condemned  by  the  Righteous  Judge, 
but  "  the  greater  condemnation  "  will  be  reserved  for 
the  hypocrites  who  have  "for  a  pretence  "  made  "long 
prayers  "  while,  behind  the  mask,  they  have  been  devour- 
ing the  property  of  widows  and  the  fatherless. 

1 5.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites  /  for 
ye  coinpass  sea  and  land  to  make  one  proselyte,  and  when  he  is 


CHAP,  xxin.]  The  King  pronouncing  Woes.  403 

made,  ye  tnake  hint  twofold  more  the  child  of  hell  than  your- 
selves. 

The  third  "  woe  "  related  to  the  unholy  zeal  of  the 
scribes  and  Pharisees  in  gaining  adherents  to  Judaism 
and  their  own  party,  and  by  the  process  making  them 
even  worse  than  themselves.  They  freely  gave  time  and 
trouble  to  the  work  with  the  prospect  of  a  very  slight  re- 
turn :  "  Ye  compass  sea  and  land  to  make  one  proselyte.'' 
They  would,  as  it  were,  drag  the  Great  Sea  with  a  seine 
net  in  the  hope  of  entangling  one  proselyte  in  its  meshes  ; 
or  they  would  go  over  all  the  land  in  order  to  persuade 
one  Gentile  to  be  circumcised  so  as  to  become  "  a  Jew 
outwardly."  The  result  to  the  proselyte  was  only  evil  : 
"  When  he  is  made,  ye  make  him  twofold  more  the  child  of 
hell  than  yourselves."  Perverts  usually  become  bigots. 
The  proselyte  would  naturally  imitate  the  vices  of  his 
hypocritical  teachers,  without  having  that  knowledge  of 
the  Scriptures  which  might  to  some  extent  exercise  a 
wholesome  restraint  upon  them.  The  circumcised  heathen 
would  be  a  Judas  rather  than  a  Jew,  a  veritable  "  son  of 
perdition." 

16—19.  Woe  unto  you,  ye  blind  guides,  which  say.  Who- 
soever shall  swear  by  the  temple,  it  is  nothing ;  but  whosoever 
shall  swear  by  the  gold  of  the  temple,  he  is  a  debtor  !  Ye  fools 
and  blind:  for  whether  is  greater,  the  gold,  or  the  temple  that 
sanctifieth  the  gold  f  And,  Whosoever  shall  swear  by  the  altar, 
it  is  nothing;  but  whosoever  swear  eth  by  the  gift  that  is  upon 
it,  he  is  guilty.  Ye  fools  and  blind :  for  whether  is  greater, 
the  gift,  or  the  altar  that  sanctifieth  the  gift  ? 

The  form  of  the  fourth  "  woe  "  differs  from  all  the 
rest ;  in  the  other  seven,  our  Saviour  said,  "  Woe  unto 
you,  scribes  and  Pharisees,  hypocrites  !  "  In  this  case, 
his  words  were,  "  Woe  unto  you,  ye  blind  guides  !  "  They 
were  nominally  the  religious  guides  of  the  Jews  ;  but 
they  were  really  "  blind  guides."  Sin,  prejudice,  bigotry, 
and  hypocrisy  had  blinded  their  eyes.     They  reckoned 


404  The  King  pronouncing  Woes,  [chap;  xxiii. 

themselves  to  be  the  wise  men  of  the  nation  ;  but  Jesus 
addressed  them  as  both  "fools  and  bli?td."  There  are 
none  so  stupid  as  those  who  will  not  learn,  and  none  so 
blind  as  those  who  will  not  see.  This  was  the  case  with 
the  scribes  and  Pharisees  ;  they  were  wilfully  foolish  and 
willingly  blind. 

Our  Lord  here  condemned  their  misleading  teaching 
concerning  oaths.  They  actually  taught  that,  if  a  man 
swore  "  by  the  temple  ",  his  oath  was  not  binding  ;  but  that, 
if  he  swore  "by  the  gold  of  the  temple",  he  was  bound  by 
his  oath  ;  and,  in  like  manner,  they  declared  that  an  oath 
"  by  the  altar  "  was  not  binding  ;  but  that,  if  a  man  swore 
"  by  the  gift  that  is  upon  the  altar  ",  he  was  bound  by  his 
oath  !  We  marvel  not  at  our  Saviour's  indignant  ex- 
clamation :  "  Ye  fools  and  blind:  for  whether  is  greater, 
the  gold,  or  the  temple  that  sanctifieth  the  gold  ?  ....  the 
gift,  or  the  altar  that  sanctifieth  the  gift  ?  "  The  sanctity 
lay  in  the  temple  and  the  altar,  not  in  the  gold  or  the 
gift. 

Jesus  had  forbidden  all  swearing  (chapter  v.,  verses 
34 — 36) ;  so  that  he  was  not  exalting  one  form  of  oath 
over  another,  but  rather  pointing  out  the  folly  and  blind- 
ness of  the  scribes  and  Pharisees  in  reversing  the  right 
order  of  things.  If  any  swearing  had  been  permissible, 
an  oath  "  by  the  temple  "  must  have  been  more  binding 
than  one  "  by  the  gold  of  the  temple  "  ;  yet  these  false 
teachers  said,  "It  is  nothing."  When  men  once  quit  the 
plain  teaching  of  Christ,  it  is  easy  for  them  to  go  into  all 
manner  of  heresies  and  absurdities. 

20 — 22.  Whoso  therefore  shall  swear  by  the  altar,  sweareth 
by  it,  and  by  all  things  thereoti.  And  whoso  shall  swear  by  the 
temple,  sweareth  by  it,  and  by  him  that  dwelleth  therein.  And 
he  that  shall  swear  by  heaven,  sweareth  by  the  throne  of  God, 
and  by  him  that  sitteth  thereon. 

The  Jews  invented  fantastic  forms  of  swearing  in 
order  to  evade  the  use  of  the  divine  name.     Our  Lord 


CHAP.  XXIII.]  The  King  pronouncing  Woes.  405 

therefore  next  proved  the  utter  failure  of  all  their  at- 
tempts. Swearing  "^y  the  altar"  was  swearing  "A)'  all 
things  thereon."  An  oath  "  by  the  temple  "  was  really  "  6y 
him  that  dwelleth  therein."  The  binding  force  of  the  oath 
could  not  lie  in  the  mere  building  ;  but  in  the  Most  High 
God,  who  condescended  to  dwell  therein.  Many  Jews 
would  swear  "/5_y  heai>en",  although  they  would  not  call 
God  to  be  a  witness  to  their  adjuration ;  but  Jesus 
showed  that  they  were  doing  the  very  thing  they  tried 
to  avoid  :  "  He  that  shall  stvear  by  heaven,  sweareth  by  the 
thrane  of  God,  and  by  him  that  sitteth  thereon."  The  only 
right  course  for  us  is  to  obey  our  Lord's  command,  "  I  say 
unto  you,  Swear  not  at  all ;  neither  by  heaven  ;  for  it  is 
God's  throne  :  nor  by  the  earth  ;  for  it  is  his  footstool : 
neither  by  Jerusalem;  for  it  is  the  city  of  the  great  King. 
Neither  shalt  thou  swear  by  thy  head,  because  thou  canst 
not  make  one  hair  white  or  black.  But  let  your  com- 
munication be,  Yea,  yea  ;  Nay,  nay  :  for  whatsoever  is 
more  than  these  cometh  of  evil." 

23,  24.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites  ! 
for  ye  pay  tithe  of  vtint  and  anise  and  cummin,  and  have 
omitted  the  weightier  matters  of  the  law,  judgment,  mercy,  and 
faith :  these  ought  ye  to  have  done,  and  not  to  leave  the  other 
undone.  Ye  blind  guides,  which  strain  at  a  gnat,  and  swal- 
low a  camel. 

In  this  fifth  "  woe  "  our  Lord  called  the  scribes  and 
Pharisees  hoih.''''  hypocrites"  2.xiA  "  blind  guides."  They 
were  "  hypocrites  "  as  to  their  own  character  and  conduct, 
and  "  blind  guides  "  as  the  religious  leaders  of  the  nation. 
Jesus  first  spoke  of  their  scrupulous  attention  to  certain 
minor  matters  :  "  Ye  pay  tithe  of  mint  and  anise  and  cum- 
min." Some  of  them  were  so  punctilious  about  paying 
tithes  that  they  even  gave  to  the  temple  service  the  tenth 
of  the  herbs  they  bought  in  the  market,  as  well  as  of 
those  they  grew  in  their  gardens.  Although  they  were 
so  particular  about  things  that  were  of  secondary  itn- 


4o6  The  King  pronouncing  Woes.  [chap.  xxni. 

portance,  they  "  omitted  the  weightier  matters  of  the  law, 
fudgment  {or,  Justice),  mercy,  and  faith."  Their  hearts 
were  not  right  in  the  sight  of  God,  therefore  their  minds 
were  unbalanced  ;  they  counted  the  lesser  requirements 
of  the  Law  as  of  the  first  importance,  while  they  "omitted 
the  weightier  matters  "  altogether.  Our  Lord  did  not 
blame  them  for  paying  the  tithes  ;  but  he  showed  that 
they  ought  first  to  have  exercised  "  justice,  mercy,  and 
faith  "  :  "  these  ought  ye  to  have  done,  and  not  to  leave  the 
other  undone."  No  commandment  of  God  is  non-essen- 
tial ;  but  that  which  relates  to  the  condition  of  the  heart 
and  the  life  in  the  sight  of  the  Lord  Jehovah  must  receive 
our  first  and  best  attention. 

Jesus  used  a  very  expressive  simile  to  set  forth  the 
inconsistency  of  the  scribes  and  Pharisees  :  "  Ye  blind 
guides,  which  strain  at  (or,  out)  a  gnat,  and  stvallow  a 
camel."  They  regarded  trifles  as  if  they  were  of  first 
importance,  and  so,  as  it  were,  strained  out  gnats  from 
their  wine,  lest  they  should  be  choked  ;  but  they  com- 
mitted great  sins  without  any  compunctions  of  con- 
science, and  thus,  in  effect,  swallowed  a  camel,  an  un- 
clean animal,  equal  in  size  to  an  almost  innumerable 
quantity  of  gnats.  There  are  gnat-strainers  among  us 
still,  who  apparently  have  no  difificulty  in  swallowing  a 
camel,  "  hump  and  all." 

25,  26.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites ! 
for  ye  make  clean  the  outside  of  the  cup  and  of  the  platter,  but 
within  they  are  full  of  extortion  and  excess.  Thou  blind 
Pharisee,  cleanse  first  that  which  is  within  the  cup  and 
platter,  that  the  outside  of  them  may  be  clean  also. 

The  sixth  "  woe  "  is  uttered  against  the  scribes  and 
Pharisees  with  regard  to  their  eating  and  drinking: 
"  Ye  make  clean  the  outside  of  the  cup  and  of  the  platter, 
but  within  they  are  full  of  extortion  and  excess."  They 
had  frequent  washings,  both  of  themselves  and  of  their 
vessels  for  eating  and  drinking.     They  did  well  to  "  make 


CHAP,  xxiii.]  The  King  pronouncing  Woes.  407 

clean  the  outside  of  the  cup  and  of  the  platter"  ;  the 
evil  consisted  in  the  method  of  filling  and  emptying  the 
vessels.  They  were  filled  by  "  extortion  ",  and  used  for 
"excess";  therefore  all  the  outside  washing  was  of  no 
avail.  Singling  out  one  of  the  evildoers,  our  Lord  said, 
"  Thou  blind  Pharisee,  cleanse  first  that  which  is  within 
the  cup  and  platter  "  get  rid  of  "  extortion  "  in  gathering 
and  "  excess  "  in  consuming  ;  then  the  clean  cup  and 
platter  will  be  in  harmony  with  that  which  is  within 
them. 

27,  28.  Woe  unto  you,  scribes  and  Pharisees,  hypocrites  ! 
for  ye  are  like  unto  whited  sepulchres,  which  indeed  appear 
beautiful  outward,  but  are  withinfull  of  dead  men's  bones,  and 
of  all  uncleantiess.  Eveft  so  ye  also  outwardly  appear  righteous 
unto  7nen,  but  within  ye  are  full  of  hypocrisy  and  iniquity. 

The  reason  given  for  the  seventh  "woe"  reveals 
what  the  scribes  and  Pharisees  really  were  like  in  Christ's 
sight :  "  Ye  are  like  imto  whited  sepulchres,  which  indeed 
appear  beautiful  outward,  but  are  within  full  of  dead  men's 
bones,  and  of  all  uncleanness."  The  annual  whitewashing 
of  the  sepulchres  had  recently  taken  place,  so  the  burial- 
places  looked  at  their  best ;  but  inside  the  tombs  cor- 
ruption was  doing  its  deadly  work.  They  were  white- 
washed, not  only  for  sanitary  purposes,  but  mainly  to 
keep  people  away  from  them,  lest  they  should  become 
defiled.  Our  Lord  certainly  did  not  flatter  the  scribes 
and  Pharisees  by  this  comparison  ;  but  the  more  closely 
it  is  examined,  the  more  appropriate  to  their  abominable 
character  will  it  be  proved  to  be.  However  much  they 
might  "  outwardly  appear  righteous  unto  men  ",  "  within  " 
they  were  "full  of  hypocrisy  and  iniquity."  Well  might 
the  holy  Jesus  cry  "Woe  !  "  unto  such  foul  sinners. 

29 — 3 1 .  Woe  unto  you,  scribes  and  Pharisees,  hypocrites  1 
because  ye  build  the  tombs  of  the  prophets,  and  garnish  the 
sepulchres  of  the  righteous,  and  say.  If  we  had  been  in  the  days 
of  our  fathers,  we  would  not  have  been  partakers  'with  them 


4o8  The  King  pronouncing  Woes  [chap.  xxin. 

in  the  blood  of  the  prophets.  Wherefore  ye  be  witnesses  unto 
yourselves,  that  ye  are  the  children  of  them  which  killed  the 
prophets. 

The  eighth  "  woe  "  referred  to  their  false  professions 
of  reverence  for  "  the  goodly  fellowship  of  the  prophets" 
and  "the  noble  army  of  martyrs  ":  "  Ye  build  the  tombs 
of  the  prophets  and  garnish  the  sepulchres  of  the  righteous." 
They  pretended  to  have  such  regard  for  the  holy  men  of 
the  past  that,  being  unable  to  honour  them  in  person, 
they  would  set  up  monuments  to  their  memory,  and 
adorn  their  resting-places  with  tokens  of  respect.  They 
also  testified  as  to  what  they  would  have  done  if  they 
had  lived  in  the  days  of  their  fathers  :  "  we  would  not 
have  been  partakers  with  them  in  the  blood  of  the  prophets'' 
What  bitter  irony  there  was  in  such  language  from  the 
lips  of  men  who  were  even  then  plotting  the  death  of  the 
Lord  of  the  prophets  and  of  the  righteous  of  all  ages! 
Thus  do  men  still  speak  with  seeming  horror  of  the  dark 
deeds  of  past  persecutors,  whose  lineal  descendants  they 
are,  not  only  according  to  the  flesh,  but  also  after  the 
spirit. 

Out  of  their  own  mouth  our  Lord  condemned  the 
hypocrites  :  "  Wherefore  ye  be  witnesses  unto  yourselves, 
that  ye  are  the  children  of  them  which  killed  the  prophets." 
In  effect,  Jesus  said  to  them,  "  You  confess  that  you  are 
the  sons  of  the  murderers  of  the  prophets.  That  admis- 
sion carries  with  it  far  more  than  you  imagine.  You  are 
their  sons,  not  only  by  birth,  but  also  by  resemblance  ; 
you  are  veritable  children  of  them  which  killed  the 
prophets.  If  you  had  lived  in  their  day,  you  would 
have  committed  the  crimes  you  pretend  to  condemn." 

32.     Fill  ye  up  then  the  measure  of  your  fathers. 

This  is  one  of  the  most  terrible  sentences  that  ever 
fell  from  Christ's  lips.  It  is  like  his  message  to  Judas, 
"That  thou  doest,  do  quickly."  i:\\e.  ''  tneasure"  of 
Israel's  iniquity  was  almost  full.     The  Saviour  knew  that 


fcH.  xxiu  J  The  King's  Farewell  to  his  Capital.    409 

the  scribes  and  Pharisees  were  determined  to  put  him  to 
death,  and  so  to  complete  their  own  condemnation. 
This  crowning  sin  would  fill  up  the  measure  of  their 
fathers'  guilt,  and  bring  down  upon  them  the  righteous 
judgment  of  God. 

33.  Ye  serpents,  ye  generation  of  vipers,  how  can  ye  escape 
the  damnation  of  hell? 

Our  Lord  spoke  very  severely,  but  faithfulness  re- 
quired such  language  as  this.  A  good  surgeon  cuts 
deep  ;  so  did  Jesus.  Our  modern  preachers  would  not 
talk  like  this,  even  to  scribes  and  Pharisees  who  were 
crucifying  Christ  afresh,  and  putting  him  to  an  open 
shame.  He  is  not  the  most  loving  who  speaks  the 
smoothest  words  ;  true  love  often  compels  an  honest 
man  to  say  that  which  pains  him  far  more  than  it  affects 
his  callous  hearers. 


CHAPTER  XXIII.     34—39. 

[The  King's  Farewell  to  his  Capital.] 

34 — 36.  Wherefore,  behold,  I  send  unto  you  prophets,  and 
wise  men,  and  scribes :  and  some  of  them  ye  shall  kill  and 
crucify  ;  and  some  of  them  shall  ye  scourge  in  your  synagogues, 
and  persecute  them  from  city  to  city :  that  upon  you  may  come 
all  the  righteous  blood  shed  upon  the  earth,  from  the  blood  of 
righteous  Abel  unto  the  blood  of  Zacharias  son  of  Barachias, 
whom  ye  slew  between  the  tetnple  and  the  altar.  Verily  I  say 
unto  you.  All  these  things  shall  come  upon  this  generation. 

Our  great  King  knew  that  his  earthly  life  was  soon 
to  end  ;  he  was,  in  fact,  about  to  utter  his  final  farewell 
to  the  people  gathered  in  the  temple.  But  before  leav- 
ing them,  he  delivered  a  royal  and  prophetical  message: 


410  The  King's  Farewell  [chap.  Xxtii. 


"  Behold,  I  send  unto  you  prophets,  and  wise  men,  and 
scribes."  None  but  the  King  of  kings  could  speak  thus 
without  blasphemy.  These  "  prophets,  and  wise  men, 
and  scribes  "  would  be  Christ's  ascension  gifts  to  the 
Church  and  the  world.  He  foretold  what  kind  of 
reception  his  servants  would  have  from  the  Jews  : 
"  And  some  of  thetn  ye  shall  kill  and  crucify  s  and  some  of 
them  shall  ye  scourge  in  your  synagogues,  and  persecute  them 
from  city  to  city."     All  this  was  literally  fulfilled. 

The  object  of  the  King  in  sending  his  last  repre- 
sentatives was  that  the  guilty  city  should  be  left  for 
ever  without  excuse  when  its  measure  of  iniquity  should 
be  full,  and  its  awful  doom  be  sealed.  "  That  upon  you 
■may  come  all  the  righteous  blood  shed  upon  the  earth,  from 
the  blood  of  righteous  Abel  unto  the  blood  of  Zacharias  son 
of  Barachias,  whom  ye  slew  between  the  temple  and  the 
altar."  The  destruction  of  Jerusalem  was  more  terrible 
than  anything  that  the  world  has  ever  witnessed,  either 
before  or  since.  Even  Titus  seemed  to  see  in  his  cruel 
work  the  hand  of  an  avenging  God.  Truly,  the  blood  of 
the  martyrs  slain  in  Jerusalem  was  amply  avenged  when 
the  whole  city  became  a  veritable  Aceldama,  or  field  of 
blood. 

The  Kingly  Prophet  foretold  the  time  of  the  end  : 
"  Verily  I  say  unto  you.  All  these  things  shall  come  upon  this 
generation."  It  was  before  that  generation  had  passed 
away  that  Jerusalem  was  besieged  and  destroyed.  There 
was  a  sufficient  interval  for  the  full  proclamation  of  the 
gospel  by  the  apostles  and  evangelists  of  the  early  Chris- 
tian Church,  and  for  the  gathering  out  of  those  who 
recognized  the  crucified  Christ  as  their  true  Messiah. 
Then  came  the  awful  end,  which  the  Saviour  foresaw 
and  foretold,  and  the  prospect  of  which  wrung  from  his 
lips  and  heart  the  sorrowful  lament  that  followed  his 
prophecy  of  the  doom  awaiting  his  guilty  capital. 

37.  O  Jerusalem,  Jerusalem,  thou  that  killest  the  prophets, 
and  stonest  them  which  are  sent  unto  thee,  how  often  would  I 


CHAP,  xxtii.j  TO  HIS  Capital.  411 

have  gathered  thy  children  together,  even  as  a  hen  gathereth 
her  chickens  under  her  wings,  and  ye  would  not ! 

What  a  picture  of  pity  and  disappointed  love  the 
King's  face  must  have  presented  when,  with  flowing 
tears,  he  uttered  these  words  !  What  an  exquisite  em- 
blem he  gave  of  the  way  in  which  he  had  sought  to  woo 
the  Jews  to  himself:  "How  often  would  I  have  gathered 
thy  children  together,  even  as  a  hen  gathereth  her  chickens 
under  her  ivings  !  "  What  familiar  tenderness  !  What  a 
warm  Elysium  of  rest !  What  nourishment  for  the 
feeble  !  What  protection  for  the  weak  !  Yet  it  was  all 
provided  in  vain  :  "  How  often  would  I  have  gathered 
thy  children  together  .  .  .  and  ye  would  not !"  Oh,  the 
awful  perversity  of  man's  rebellious  will !  Let  all  the 
readers  of  these  lines  beware  lest  the  King  should  ever 
have  to  utter  such  a  lament  as  this  over  them. 

38,  39.  Behold,  your  house  is  left  unto  you  desolate.  For 
I  say  unto  you.  Ye  shall  not  see  me  henceforth,  till  ye  shall 
say.  Blessed  is  he  that  coineth  in  the  name  of  the  Lord. 

Nothing  remained  for  the  King  but  to  pronounce  the 
solemn  sentence  of  death  upon  those  who  would  not 
come  unto  him  that  they  might  have  life  :  ''''Behold,  your 
house  is  left  unto  you  desolate."  The  whole  "house"  of 
the  Jews  was  left  desolate  when  Jesus  departed  from 
them  ;  and  the  temple,  the  holy  and  beautiful  "  house," 
became  a  spiritual  desolation  when  Christ  finally  left  it. 
Jerusalem  was  too  far  gone  to  be  rescued  from  its  self- 
sought  doom. 

Amid  all  this  gloom  there  was  one  gleam  of  light  : 
"For  I  say  unto  you.  Ye  shall  not  see  me  henceforth,  till  ye 
shall  say.  Blessed  is  he  that  cometh  in  the  name  of  the 
Lord."  After  his  death  and  resurrection,  the  Lord  Jesus 
appeared  many  times  to  his  disciples,  but  not  once  to  the 
unbelieving  Jews.  His  personal  ministry  to  them  was  at 
an  end  ;  but  it  would  be  renewed  when  he  should-  come 
to  them  a  second  time,  without  a  sin-offering,  unto  salva- 


412     The  King  AND  HIS  Father's  Mouse,  [chap,  xxiv, 

tion,  and  then  they  would  say,  "  Blessed  is  he  that  cometh 
in  the  name  of  the  Lord."  Long  ages  have  passed  since 
the  King  went  away  into  the  far  country.  The  signs  of 
the  times  all  tell  us  that  his  coming  draweth  nigh.  Oh, 
that  Christians  and  Jews  alike  were  on  the  look-out  for 
the  true  Messiah,  whose  message  to  all  is,  "  Behold,  I 
am  coming  quickly  !  " 


CHAPTER   XXIV.     1—2. 

[The  King  and  his  Father's  House.] 

I,  2.  And  Jesus  went  out,  and  departed  fro-m  the  temple: 
and  his  disciples  came  to  him  for  to  shew  him  the  buildings 
of  the  temple.  And  Jesus  said  unto  them,  See  ye  not  all  these 
things?  verily  I  say  unto  you.  There  shall  not  be  left  here  one 
stone  upon  another,  that  shall  not  be  thrown  down. 

The  King,  having  finished  his  final  discourse  in  the 
temple,  left  it  never  to  return  :  Jesus  went  out  and  de- 
parted from  the  temple.  His  ministry  there  was  ended. 
As  his  disciples  moved  away  with  him  towards  the  Mount 
of  Olives,  they  called  his  attention  to  the  great  stones 
of  which  the  temple  was  constructed,  and  the  costly 
adornments  of  the  beautiful  building.  To  them  the  ap- 
pearance was  glorious  ;  but  to  their  Lord  it  was  a  sad 
sight.  His  Father's  house,  which  ought  to  have  been  a 
house  of  prayer  for  all  nations,  had  become  a  den  of 
thieves,  and  soon  would  be  utterly  destroyed  :  Jesus  said 
unto  them,  "  See  ye  not  all  these  things  ?  verily  I  say  unto 
you,  there  shall  not  be  left  here  one  stone  upon  atwther, 
that  shall  not  be  thrown  down.  Josephus  tells  us  that 
Titus  at  first  tried  to  save  the  temple,  even  [after  it 
was  set  on  fire,  but  his  efforts  were  of  no  avail ;  and  at 
last  he  gave  orders  that  the  whole  city  and  temple  should 


cH.  XXIV.]  The  King  and  Difficult  Questions.   413 

be  levelled,  except  a  small  portion  reserved  for  the 
garrison.  This  was  so  thoroughly  done  that  the  historian 
says  that  "  there  was  left  nothing  to  make  those  that 
came  thither  believe  it  had  ever  been  inhabited." 

We  sometimes  delight  in  the  temporal  prosperity  of 
the  Church  as  if  it  were  something  that  must  certainly 
endure  ;  but  all  that  is  external  will  pass  away  or  be  de- 
stroyed. Let  us  only  reckon  that  to  be  substantial 
which  comes  from  God,  and  is  God's  work.  "  The 
things  which   are  seen   are  temporal." 


CHAPTER   XXIV.     3—31. 

[The  King  answers  Difficult  Questions.] 

3.  And  as  he  sat  upon  the  mount  of  Olives,  the  disciples 
came  unto  him  privately,  saying.  Tell  us.  when  shall  these 
things  be  f  and  what  shall  be  the  sign  of  thy  coming,  and  of 
the  end  of  the  world  f 

The  little  procession  continued  ascending  the  mount 
of  Olives  until  Jesus  reached  a  resting-place  from  which 
he  could  see  the  temple  (Mark  xiii.  3).  There  he  sat 
down,  and  the  disciples  came  unto  him  privately,  saying, 
"  Tell  us,  when  shall  these  things  be  ?  and  what  shall  be  the 
sign  of  thy  coming,  and  of  the  end  of  the  world  1 "  These 
are  the  questions  that  have  been  asked  in  every  age 
since  our  Saviour's  day.  There  are  here  two  distinct 
questions,  perhaps  three.  The  disciples  inquired  first 
about  the  time  of  the  destruction  of  the  temple,  and 
then  about  the  sign  of  Christ's  coming,  and  of  "  the 
consummation  of  the  age  "  (R.  V.  margin).  The  answers 
of  Jesus  contained  much  that  was  mysterious,  and  that 
could  only  be  fully  understood  as  that  which  he  fore- 
told  actually    occurred.      He    told  his  disciples    some 


414  The  King  answers  [chap.  xxiv. 

things  which  related  to  the  siege  of  Jerusalem,  some 
which  concerned  his  second  advent,  and  some  which 
would  immediately  precede  "  the  end  of  the  world." 
When  we  have  clearer  light,  we  may  possibly  perceive 
that  all  our  Saviour's  predictions  on  this  memorable  oc- 
casion had  some  connection  with  all  three  of  these  great 
events. 

4 — 6.  And  Jesus  answered  and  said  unto  them.  Take  heed 
that  no  man  deceive  you.  For  many  shall  come  in  my  name, 
saying,  I  am  Christ ;  and  shall  deceive  many.  And  ye  shall 
hear  of  wars  and  rumours  of  wars:  see  that  ye  be  not 
troubled:  for  all  these  things  must  come  to  pass,  but  the  end  is 
not  yet. 

Jesus  was  always  practical.  The  most  important 
thing  for  his  disciples  was  not  that  they  might  know 
when  "  these  things  "  would  be,  but  that  they  might  be 
preserved  from  the  peculiar  evils  of  the  time.  There- 
fore, Jesus  answered  and  said  unto  them,  "  Take  heed  that 
no  man  deceive  you.  For  many  shall  come  in  my  name, 
saying,  I  am  Christ ;  and  shall  deceive  many."  They 
were  to  beware  lest  any  of  the  pretended  Messiahs 
should  lead  them  astray,  as  they  would  pervert  many 
others.  A  large  number  of  impostors  came  forward  be- 
fore the  destruction  of  Jerusalem,  giving  out  that  they 
were  the  anointed  of  God  ;  almost  every  page  of  history 
is  blotted  with  the  names  of  such  deceivers  ;  and  in  our 
own  day  we  have  seen  some  come  in  Christ's  name,  say- 
ing that  they  are  Christs.  Such  men  seduce  many  ;  but 
they  who  heed  their  Lord's  warning  will  not  be  deluded 
by  them. 

Our  Saviour's  words,  "Ye  shall  hear  of  wars,  and  ru- 
mours of  wars,"  might  be  applied  to  almost  any  period  of 
the  world's  history.  Earth  has  seldom  had  a  long  spell 
of  quiet ;  there  have  almost  always  been  both  the  reali- 
ties of  war,  and  the  rumours  of  war.  There  were  many 
such  ere  Jerusalem  was  overthrown  ;    there  have  been 


CHAP.  XXIV.]         Difficult  Questions.  415 

many  such  ever  since;  and  there  will  be  many  such  until 
that  glorious  period  when  "  nation  shall  not  lift  up  sword 
against  nation,  neither  shall  they  learn  war  any  more." 

"See  that  ye  be  not  troubled:"  is  a  timely  message  for 
the  disciples  of  Christ  in  every  age.  "For  all  these 
things  must  come  to  pass,"  therefore  let  us  not  be  sur- 
prised or  alarmed  at  them ;  "  but  the  end  is  not  yet." 
The  destruction  of  Jerusalem  was  the  beginning  of  the 
end,  the  great  type  and  anticipation  of  all  that  will  take 
place  when  Christ  shall  stand  at  the  latter  day  upon  the 
earth.  It  was  an  end  ;  but  not  the  end :  "  the  end  is  not 
yet." 

7,  8.  For  nation  shall  rise  against  nation,  and  kingdom 
against  kingdom  :  and  there  shall  be  famines,  and  pestilences, 
and  earthquakes,  in  divers  places.  All  these  are  the  begin- 
ning of  sorrows. 

One  would  think  that  there  was  sorrow  enough  in 
"famines,  and  pestilences,  and  earthquakes,  in  divers  places" ; 
but  our  Lord  said  that  "  all  these  "  were  only  "  the  begin- 
ning of  sorrows  ",  the  first  birth-pangs  of  the  travail  that 
must  precede  his  coming,  either  to  Jerusalem,  or  to  the 
whole  world.  If  famines,  pestilences,  and  earthquakes 
are  only  "  the  beginning  of  sorrows  ",  what  may  we  not 
expect  the  end  to  be  ?  This  prophecy  ought  both  to  . 
warn  the  disciples  of  Christ  what  they  may  expect,  and 
wean  them  from  the  world  where  all  these  and  greater 
sorrows  are  to  be  experienced. 

9.  Then  shall  they  delizier  you  up  to  be  afflicted,  and  shall 
kill  you :  and  ye  shall  be  hated  of  all  nations  for  tny  name's 
sake. 

Our  Lord  not  only  foretold  the  general  trial  that 
would  come  upon  the  Jews,  and  upon  the  world  ;  but 
also  the  special  persecution  which  would  be  the  portion 
of  his  chosen  followers  :  "  Then  shall  they  deliver  you  up 
to  be  afflicted,  and  shall  kill  you  :  and  ye  shall  be  hated  0/ 


4i6  The  King  answers  [chap.xxiv. 

all  nations  for  my  name's  sake."  The  New  Testament 
gives  abundant  proof  of  the  fulfilment  of  these  words. 
Even  in  Paul's  day,  "this  sect "  was  "  everywhere  spoken 
against."  Since  then,  has  there  been  any  land  unstained 
by  the  blood  of  the  martyrs  ?  Wherever  Christ's  gospel 
has  been  preached,  men  have  risen  up  in  arms  against 
the  inessengers  of  mercy,  and  afflicted  and  killed  them 
wherever  they  could. 

10.  And  then  shall  many  be  offended,  and  shall  betray  one 
another,  and  shall  hate  one  another. 

This  would  be  a  bitter  trial  for  the  followers  of 
Christ ;  yet  this  they  have  always  had  to  endure.  Per- 
secution would  reveal  the  traitors  within  the  Church  as 
well  as  the  enemies  without.  In  the  midst  of  the  chosen 
ones  there  would  be  found  successors  of  Judas,  who 
would  be  willing  to  betray  the  disciples  as  he  betrayed 
his  Lord.  Saddest  of  all  is  the  betrayal  of  good  men  by 
their  own  relatives  ;  but  even  this  they  have  many  of 
them  had  to  bear  for  Christ's  sake. 

11,  12.  And  many  false  prophets  shall  rise,  and  shall 
deceive  many.  And  because  iniquity  shall  abound,  the  love  of 
many  shall  wax  cold. 

What  could  not  be  accomplished  by  persecutors  out- 
side the  Church,  and  traitors  inside,  would  be  attempted 
by  teachers  of  heresy :  "Many  false  prophets  shall  rise, 
and  shall  deceive  many."  They  have  risen  in  all  ages  ; 
in  these  modern  times  they  have  risen  in  clouds,  till  the 
air  is  thick  with  them,  as  with  an  army  of  devouring 
locusts.  These  are  the  men  who  invent  new  doctrines 
and  who  seem  to  think  that  the  religion  of  Jesus  Christ 
is  something  that  a  man  may  twist  into  any  form  and 
shape  that  he  pleases.  Alas,  that  such  teachers  should 
have  any  disciples  !  It  is  doubly  sad  that  they  should 
be  able  to  lead  astray  "  many."  Yet,  when  it  so  happens, 
let  us  remember  that  the  King  said  that  it  would  be  so. 


CHAP,  xxivr]  Difficult  Questions.  417 

Is  it  any  wonder  that,  where  such  "iniquity  abounds" 
and  such  lawlessness  is  multiplied,  "  the  love  of  many 
shall  wax  cold"}  If  the  teachers  deceive  the  people, 
and  give  them  "  another  gospel  which  is  not  another  ", 
it  is  no  marvel  that  there  is  a  lack  of  love  and  zeal. 
The  wonder  is  that  there  is  any  love  and  zeal  left  after 
they  have  been  subjected  to  such  a  chilling  and  killing 
process  as  that  adopted  by  the  advocates  of  the  modern 
"  destructive  criticism."  Verily,  it  is  rightly  named 
"  destructive  ",  for  it  destroys  almost  everything  that  is 
worth  preserving. 

13.  But  he  that  shall  endure  unto  the  end,  the  same  shall 
be  saved. 

Again  our  Saviour  reminded  his  disciples  of  the  per- 
sonal responsibility  of  each  one  of  them  in  such  a  time 
of  trial  and  testing  as  they  were  about  to  pass  through. 
He  would  have  them  remember  that  it  is  not  the  man 
who  starts  in  the  race,  but  the  one  who  runs  to  the  goal, 
who  wins  the  prize  :  "He  that  shall  endure  unto  the  end, 
the  same  shall  be  saved."  If  this  doctrine  were  not  sup- 
plemented by  another,  there  would  be  but  little  good 
tidings  for  poor,  tempted,  tried,  and  struggling  saints  in 
such  words  as  these.  Who  among  us  would  persevere 
in  running  the  heavenly  race  if  God  did  not  preserve 
us  from  falling,  and  give  us  persevering  grace  ?  But, 
blessed  be  his  name,  "  The  righteous  shall  hold  on  his 
way."  "  He  which  hath  begun  a  good  work  in  you  will 
perform  it  until  the  day  of  Jesus  Christ." 

14.  And  this  gospel  of  the  kingdom  shall  be  preached  in 
all  the  world  for  a  witness  unto  all  nations  ;  and  then  shall 
the  end  come. 

The  world  is  to  the  Church  like  a  scaffold  to  a  build- 
ing. When  the  Church  is  built,  the  scaffold  will  be 
taken  down  ;  the  world  must  remain  until  the  last  elect 
one  is  saved  ;  "  Then  shall  the  end  come."     Before  Jeru- 


4i8  The  King  answers  [chap.  xxiv. 

salem  was  destroyed,  "  this  gospel  of  the  kingdom  "  was 
probably  "preached  in  all  the  world''  so  far  as  it  was 
then  known  ;  but  there  is  to  be  a  fuller  proclamation  of 
it  "for  a  witness  unto  all  nations  "  before  the  great  con- 
summation of  all  things  :  "  then  shall  the  end  come," 
and  the  King  shall  sit  upon  the  throne  of  his  glory,  and 
decide  the  eternal  destiny  of  the  whole  human  race. 

15 — 18.  When  ye  therefore  shall  see  the  abomination  oj 
desolation,  spoken  of  by  Daniel  the  prophet,  stand  in  the  holy 
place,  (whoso  readeth,  let  him  understand  i)  then  let  them 
which  be  in  fudcEa  flee  into  the  mountains :  let  him  which  is 
on  the  house-top  not  come  down  to  take  anything  out  of  his 
house:  neither  let  him  which  is  in  the  field  return  back  to  take 
his  clothes. 

This  portion  of  our  Saviour's  words  appears  to  relate 
solely  to  the  destruction  of  Jerusalem.  As  soon  as 
Christ's  disciples  saw  "  the  abomination  of  desolation  ",  that 
is,  the  Roman  ensigns,  with  their  idolatrous  emblems, 
"stand  in  the  holy  place  ",  they  knew  that  the  time  for  them 
to  escape  had  arrived  ;  and  they  did  "flee  into  the  moun- 
tains." The  Christians  in  Jerusalem  and  the  surround- 
ing towns  and  villages,  "  in  Judcea  ",  availed"  themselves 
of  the  first  opportunity  for  eluding  the  Roman  armies, 
and  fled  to  the  mountain  city  of  Pella,  in  Perea,  where 
they  were  preserved  from  the  general  destruction  which 
overthrew  the  Jews.  There  was  no  time  to  spare  before 
the  final  investment  of  the  guilty  city  ;  the  man  "on  the 
house-top  "  could  "  not  come  doivn  to  take  anything  out  of 
his  house",  and  the  man  "in  the  field"  could  not  "re- 
turn back  to  take  his  clothes."  They  must  flee  to  the 
mountains  in  the  greatest  haste  the  moment  that  they 
saw  "  Jerusalem  compassed  with  armies ''  (Luke  xxi. 
20). 

19 — 21.  And  woe  unto  them  that  are  with  child,  and  to 
them  that  give  suck  in  those  days  !  But  pray  ye  that  your 
flight  be  not  in  the  -winter,  neither  on  the  sabbath  day :  for  then 


CHAP.  xxTv.]  Difficult  Questions.  419 

shall  be  great  tribulation,  such  as  was  not  since  the  beginning 
of  the  world  to  this  time,  no,  nor  ever  shall  be. 

It  must  have  been  a  peculiarly  trying  time  for  the 
women  who  had  to  flee  from  their  homes  just  when  they 
needed  quiet  and  rest.  How  thoughtful  and  tender  was 
our  pitiful  Saviour  in  thus  sympathizing  with  suffering 
mothers  in  their  hour  of  need  !  '''Flight  .  .  in  the  win- 
ter "  or  "  on  the  sabbath  day  "  would  have  been  attended 
with  special  difficulties;  so  the  disciples  were  exhorted  to 
"/>ray  "  that  some  other  time  might  be  available.  The 
Lord  knew  exactly  when  they  would  be  able  to  escape, 
yet  he  bade  them  pray  that  their  flight  might  not  be  in 
the  winter,  nor  on  the  Sabbath-day.  The  wise  men  of 
the  present  day  would  have  said  that  prayer  was  useless 
under  such  conditions  ;  not  so  the  great  Teacher  and 
Example  of  his  praying  people  ;  he  taught  that  such  a 
reason  was  the  very  time  for  special  supplication. 

The  reason  for  this  injunction  was  thus  stated  by  the 
Saviour  :  "  Far  then  shall  be  great  tribulation^  such  as  was 
not  since  the  beginning  of  the  world  to  this  time,  no,  nor  ever 
shall  be."  Read  the  record  written  by  Josephus  of  the 
destruction  of  Jerusalem,  and  see  how  truly  our  Lord's 
words  were  fulfilled.  The  Jews  impiously  said,  concern- 
ing the  death  of  Christ,  "  His  blood  be  on  us,  and  on  our 
children."  Never  did  any  other  people  invoke  such  an 
awful  curse  upon  themselves,  and  upon  no  other  nation 
did  such  a  judgment  ever  fall.  We  read  of  Jews  cruci- 
fied till  there  was  no  more  wood  for  making  crosses  ;  of 
thousands  of  the  people  slaying  one  another  in  their 
fierce  faction  fights  within  the  city  ;  of  so  many  of  them 
being  sold  for  slaves  that  they  became  a  drug  in  the  mar- 
ket, and  all  but  valueless  ;  and  of  the  fearful  carnage 
when  the  Romans  at  length  entered  the  doomed  capital; 
and  the  blood-curdling  story  exactly  bears  out  the 
Saviour's  statement  uttered  nearly  forty  years  before  the 
terrible  events  occurred. 


420  The  King  answers  [cha*.  xxiy. 

22.  And  except  those  days  should  be  shortened,  there  should 
no  flesh  be  saved:  but  for  the  elect's  sake  those  days  shall  be 
shortened. 

These  were  the  words  of  the  King  as  well  as  of  the 
Prophet ;  and  as  such,  they  were  both  authentic  and  au- 
thoritative. Jesus  spoke  of  what  "  should  be  ",  not  only  as 
the  Seer  who  was  able  to  gaze  into  the  future,  but  as  the 
Sovereign  Disposer  of  all  events.  He  knew  what  a  fiery 
trial  awaited  the  unbelieving  nation,  and  that  "except 
those  days  should  be  shortened,  there  should  no  flesh  be 
saved."  If  the  horrors  of  the  siege  were  to  continue  long, 
the  whole  race  of  the  Jews  would  be  destroyed.  The  King 
had  the  power  to  cut  short  the  evil  days,  and  he  ex- 
plained his  reason  for  using  that  power  :  "For  the  elects 
sake  those  days  shall  be  shortened.^'  Those  who  had  been 
hated  and  persecuted  by  their  own  countrymen  became 
the  means  of  preserving  them  from  absolute  annihilation. 
Thus  has  it  often  been  since  those  days  ;  and  for  the 
sake  of  his  elect  the  Lord  has  withheld  many  judgments, 
and  shortened  others.  The  ungodly  owe  to  the  godly 
more  than  they  know,  or  would  care  to  own. 

23^26.  Then  if  any  man  shall  say  unto  you,  Lo,  here  is 
Christ,  or  there :  believe  it  not.  For  there  shall  arise  false 
Christs,  and  false  prophets,  and  shall  shew  great  signs  and 
wonders  ;  insomuch  that,  if  it  were  possible,  they  shall  deceive 
the  very  elect.  Behold,  I  have  told  you  before.  Wherefore  if 
they  shall  say  unto  you.  Behold,  he  is  in  the  desert ;  go  not 
forth  :  behold,  he  is  in  the  secret  chambers  ;  believe  it  not. 

It  is  a  grand  thing  to  have  such  faith  in  Christ  that 
you  have  none  to  spare  for  impostors.  It  is  important 
not  to  distribute  your  faith  too  widely.  Those  who  be- 
lieve a  little  of  everything  will,  in  the  end,  believe 
nothing  of  anything.  If  you  exercise  full  faith  in  that 
which  is  sure  and  steadfast,  "false  Christs  and  false 
prophets  "  will  not  be  able  to  make  you  their  dupes.  In 
one  respect,   the  modern    teachers  of  heresy  are  more 


CHAP.  XXIV.]  Difficult  Questions.  421 

successful  than  their  Judsean  prototypes,  for  they  do 
actually  ^^  deceive  the  very  elect",  ^\tn  though  they  can- 
not "  shew  great  signs  and  wonders."  One  of  the  saddest 
signs  of  the  times  in  which  we  live  is  the  ease  with  which 
"  the  very  elect "  are  deceived  by  the  smooth-tongued 
"  false  Christs  and  false  prophets  "  who  abound  in  our 
midst.  Yet  our  Saviour  expressly  forewarned  his  fol- 
lowers against  them:  ''Behold,  I  have  told  you  before." 
Forewarned  is  forearmed.  Let  it  be  so  in  our  case. 
Our  Saviour's  expressive  command  may  be  fitly  applied 
to  the  whole  system  of  "  modern  thought  "  which  is  con- 
trary to  the  inspired  Word  of  God  :  ''Believe  it  not." 

Ti.  For  as  the  lightning  cometh  out  of  the  east,  and 
shineth  even  unto  the  west ;  so  shall  also  the  coining  of  the 
Son  of  man  be. 

When  HE  comes,  we  shall  know  who  he  is,  and  why 
he  has  come.  There  will  be  no  longer  any  mystery  or 
secret  about  "  the  coming  of  the  Son  of  man."  There 
will  be  no  need  to  ask  any  questions  then  ;  no  one'will 
make  a  mistake  about  his  appearing  when  it  actually 
takes  place.  "  Every  eye  shall  see  him."  Christ's 
coming  will  be  sudden,  startling,  universally  visible,  and 
terrifying  to  the  ungodly  :  "  as  the  lightning  cometh  out  of 
the  east,  and  shineth  even  unto  the  west."  His  first  coming 
to  judgment  at  the  destruction  of  Jerusalem  had  terrors 
about  it  that  till  then  had  never  been  realized  on  the 
earth  ;  his  last  coming  will  be  more  dreadful  still. 

28.  For  wheresoever  the  carcase  is,  there  will  the  eagles  be 
gathered  together. 

Judaism  had  become  a  "  carcase  ",  dead  and  corrupt ; 
fit  prey  for  the  vultures  or  carrion-kites  of  Rome.  By- 
and-by,  there  will  arrive  another  day,  when  there  will  be 
a  dead  church  in  a  dead  world,  and  "  the  eagles  "  of  divine 
judgment  "  will  be  gathered  together  "  to  tear  in  pieces . 
those  whom  there  shall  be -none  to  deliver.     The  birds- 


422    The  King  and  Difficult  Questions,  [ch.  xxiv. 


of  prey  gather  wherever  dead  bodies  are  to  be  found ; 
and  the  judgments  of  Christ  will  be  poured  out  when 
the  body  politic  or  religious  becomes  unbearably  corrupt. 

29,  30.  Immediately  after  the  tribulation  of  those  days 
shall  the  sun  be  darkened,  and  the  moon  shall  not  give  her 
light,  and  the  stars  shall  fall  from  heaven,  and  the  powers  of 
the  heavens  shall  be  shaken :  and  then  shall  appear  the  sign  of 
the  Son  of  man  in  heaven  :  and  then  shall  all  the  tribes  of  the 
earth  mourn,  and  they  shall  see  the  Son  of  man  coming  in  the 
clouds  of  heaven  with  power  ana  great  glory. 

Our  Lord  appears  to  have  purposely  mingled  the 
prophecies  concerning  the  destruction  of  Jerusalem  and 
his  own  second  coming,  so  that  there  should  be  nothing 
in  his  words  to  satisfy  idle  curiosity,  but  everything  to 
keep  his  disciples  always  on  the  watch  for  his  appearing. 
These  verses  must  apply  to  the  coming  of  the  King  at 
the  last  great  day.  There  may  have  been  a  partial  ful- 
filment of  them  in  "  the  tribulation  "  that  came  upon  his 
guilty  capital  ;  and  the  language  of  the  Saviour  might 
have  been  taken,  metaphorically,  to  set  forth  the  won- 
ders in  "  the  heavens  "  and  the  woes  on  "  the  earth  "  in 
connection  with  that  awful  judgment ;  but  we  must  re- 
gard Christ's  words  here  as  prophetic  of  the  final  mani- 
festation of  "  the  Son  of  man  coming  in  the  clouds  of  heaven 
with  power  and  great  glory."  There  will  be  no  further 
need  of  "M,?  sun  and  the  moon  and  the  stars"  when  he, 
who  is  brighter  than  the  sun,  shines  forth  in  all  the  glory 
of  his  Father  and  of  his  holy  angels.  Christ's  coming 
will  be  the  source  of  untold  joy  to  his  friends ;  but  it 
will  bring  unparalleled  sorrow  to  his  foes  :  ''''  then  shall  all 
the  tribes  of  the  earth  mourn."  When  Jesus  comes,  he 
will  find  the  nations  still  unsaved,  and  horror  will  be 
their  eternal  portion. 

31.  And  he  shall  send  his  angels  with  a  great  sound  of  a 
trumpet,  and  they  shall  gather  together  his  elect  from  the  four 
winds,  from  one  end  of  heaven  to  the  other. 


cHAt.  XXIV.]  The  King  Speaks  of  his  Coming.        423 

Our  Lord's  first  concern,  when  he  comes  again,  will 
be  the  security  of  "his  elect."  He  has  gone  to  prepare 
a  place  for  them  ;  and  when  the  place  is  ready,  and  the 
time  for  their  glorification  has  come,  "  he  shall  send  his 
angels  with  a  great  sound  of  a  trumpet,  and  they  shall 
gather  together  his  elect  from  the  four  winds,  from  one  end 
of  heaven  to  the  other." 

"  East  and  west,  and  south  and  north, 
Speeds  each  glorious  angel  forth, 
Gathering  in  with  glittering  wing 
Zion's  saints  to  Zion's  King." 

What  a  contrast  between  the  gathering  together  of  the 
eagles  to  devour  the  rotting  carcase  and  the  gathering 
together  of  Christ's  elect  at  the  great  trumpet-summons 
of  his  holy  angels  !  May  every  reader  of  these  lines  be 
in  the  latter  company  !  Such  will  look  forward  with  joy 
to  the  time  of  the  King's  appearing. 


CHAPTER  XXIV.     32—41. 
[The  King  Speaks  of  the  Time  of  his  Coming.] 

32 — 35.  Now  learn  a  parable  of  the  fig  tree  ,  When  his 
branch  is  yet  tender,  and  putteth  forth  leaves,  ye  know  that 
summer  is  nigh :  so  likewise  ye,  when  ye  shall  see  all  these 
things,  know  that  it  is  near,  even  at  the  doors.  Verily  I  say 
unto  you.  This  generation  shall  not  pass,  till  all  these  things  be 
fulfilled.  Heaven  and  earth  shall  pass  away,  but  my  words 
shall  not  pass  away. 

Our  Lord  here  evidently  returns  to  the  subject  of  the 
destruction  of  Jerusalem,  and  in  these  words  gives  his 
apostles  warning  concerning  the  signs  of  the  times.  He 
had  recently  used  the  barren  fig  tree  as  an  object-lesson; 
he  now  bids  his  disciples  "  learn  a  parable  of  the  fig  tree  " 


424  The  King  Speaks  of  [chap.  xxiv. 

and  all  the  trees  (Luke  xxi.  31).  God's  great  book  of 
nature  is  full  of  illustrations  for  those  who  have  eyes  to 
perceive  them  ;  and  the  Lord  Jesus,  the  great  Creator, 
often  made  use  of  its  illuminated  pages  in  conveying 
instruction  to  the  minds  of  his  hearers.  On  this  occa- 
sion, he  used  a  simple  simile  from  the  parable  of  the  fig- 
tree  :  ' '  When  his  branch  is  yet  tender,  and  putteth  forth 
leaves, ye  know  that  summer  is  nigh."  They  could  not 
mistake  so  plain  a  token  of  the  near  return  of  summer ; 
and  Jesus  would  have  them  read  quite  as  quickly  the 
signs  that  were  to  herald  the  coming  judgment  on  Jeru- 
salem :  "  So  likewise  ye,  when  ye  shall  see  all  these  things, 
know  that  it  is  near,  even  at  the  doors."  The  Revised  Ver- 
sion has  the  words,  "  Know  ye  that  he  is  nigh,"  the  Son 
of  man,  the  King.  His  own  nation  rejected  him  when 
he  came  in  mercy  ;  so  his  next  coming  would  be  a  time 
of  terrible  judgment  and  retribution  to  his  guilty  capital. 
Oh,  that  Jews  and  Gentiles  to-day  were  wise  enough  to 
learn  the  lesson  of  that  fiery  trial,  and  to  seek  his  face, 
whose  wrath  they  cannot  bear  ! 

The  King  left  his  followers  in  no  doubt  as  to  when 
these  things  should  happen  :  "  Verily  I  say  unto  you,  This 
generation  shall  not  pass,  till  all  these  things  be  fulfilled." 
It  was  just  about  the  ordinary  limit  of  a  generation  when 
the  Roman  armies  compassed  Jerusalem,  whose  measure 
of  iniquity  was  then  full,  and  overflowed  in  misery, 
agony,  distress,  and  bloodshed  such  as  the  world  never 
saw  before  or  since.  Jesus  was  a  true  Prophet  ;  every- 
thing that  he  foretold  was  literally  fulfilled.  He  con- 
firmed what  he  had  already  said,  and  what  he  was  about 
to  say,  by  a  solemn  affirmation  :  "  Heaven  and  earth  shall 
pass  away,  but  my  words  shall  not  pass  azvdy."  "  The  Word 
of  the  Lord  endureth  for  ever,"  and  though  that  Lord 
appeared  in  fashion  as  a  man,  and  was  shortly  to  be 
crucified  as  a  malefactor,  his  words  would  endure  when 
heaven  and  earth  would  have  fulfilled  the  purpose  for 
which  he  had  created  them,  and  passed  away.  .  -  . 


CHAP.  XXIV.]      THE  Time  of  his  Coming.  425 

Christ's  promises  of  pardon  are  as  sure  of  fulfilment 
as  his  prophecies  of  punishment ;  no  word  of  his  shall 
ever  "pass  away." 

36.  But  of  that  day  and  hour  knoweth  no  man,  no,  not  the 
angels  of  heaven,  but  my  Father  only. 

There  is  a  manifest  change  in  our  Lord's  words  here, 
which  clearly  indicates  that  they  refer  to  his  last  great 
coming  to  judgment  :  ^'' But  of  that  day  and  hour  knoweth 
no  man."  Some  would-be  prophets  have  wrested  this 
verse  from  its  evident  meaning  by  saying,  "  Though  we 
do  not  know  the  day  and  the  hour  of  Christ's  coming, 
we  may  know  the  year,  the  month,  and  even  the  week." 
If  this  method  of  treating  the  words  of  Jesus  is  not  blas- 
phemous, it  is  certainly  foolish,  and  betrays  disloyalty  to 
the  King.  He  added  that,  not  only  does  no  man  know 
of  that  day  and  hour,  but  it  is  hidden  from  angelic  be- 
ings also  :  "  No,  not  the  angels  of  heaven,  but  my  Father 
only."  We  need  not  therefore  be  troubled  by  idle 
prophecies  of  hare-brained  fanatics,  even  if  they  claim 
to  interpret  the  Scriptures  ;  for  what  the  angels  do  not 
know  has  not  been  revealed  to  them.  Even  Christ,  in 
his  human  nature,  so  voluntarily  limited  his  own  capaci- 
ties that  he  knew  not  the  time  of  his  Second  Advent 
(Mark  xiii.  32).  It  is  enough  for  us  to  know  that  he 
will  surely  come  ;  our  great  concern  should  be  to  be 
ready  for  his  appearing  whenever  he  shall  return. 

27 — 2g.  But  as  the  days  of  Noe  were,  so  shall  also  the  com- 
ing of  the  Son  of  man  be.  For  as  in  the  days  that  were  before 
the  flood  they  were  eating  and  drinking,  marrying  and  giving 
in  marriage,  until  the  day  that  Noe  entered  into  the  ark,  and 
knew  not  until  the  flood  came,  and  took  them  all  away ;  so 
shall  also  the  coming  of  the  Son  of  man  be. 

Though  the  King  did  not  reveal  the  time  of  "the 
coming  of  the  Son  of  man" ,  he  declared  plainly  that  his- 
tory would  repeat  itself,  and  that  "  that  day  "  would  be 


426        The  King  Speaks  op  his  Coming,  [chap.  xxiv. 

"  as  the  days  of  Noe  were."  When  he  comes,  he  will  find 
many  unprepared,  even  as  the  antediluvians  were  when 
"the  flood  came,  and  took  them  all  away."  Yet  in  both 
cases,  sinners  will  have  had  ample  warning.  Noah  was 
"  a  preacher  of  righteousness  "  to  the  men  of  his  day  ; 
"  and  this  gospel  of  the  kingdom  shall  be  preached  in  all 
the  world  for  a  witness  unto  all  nations  ;  and  then  shall 
the  end  come  "  (v.  14).  Christ's  coming,  like  the  flood, 
will  be  sudden,  unexpected,  universal  in  its  effects,  and 
terrible  to  the  ungodly,  although  they  will  be  utterly  un- 
concerned :  "  eating  and  drinking,  marrying  and  giving 
in  marriage,  until  the  day."  That  which  is  lawful  and 
right,  under  other  circumstances,  becomes  a  positive  evil 
when  it  takes  the  place  of  preparation  for  the  coming  of 
the  Son  of  man.  Woe  unto  those  whose  eating  and 
drinking  do  not  include  the  bread  and  the  water  of  life  ; 
and  who  marry  or  are  given  in  marriage,  but  not  to  the 
heavenly  Bridegroom  !  That  Dies  Ira  will  be  a  dreadful 
day  for  sinners. 

"  Day  of  judgment,  day  of  wonders  ! 
Hark,  the  trumpet's  awful  sound. 
Louder  than  a  thousand  thunders. 
Shakes  the  vast  creation  round  ! 

How  the  summons 
Will  the  sinner's  heart  confound  !  " 

40,  41.  Then  shall  two  be  in  the  field ;  the  one  shall  be 
taken,  and  the  other  left.  Two  women  shall  be  grinding  at 
the  mill ;  the  one  shall  be  taken,  and  the  other  left. 

The  division  between  the  godly  and  the  ungodly,  at 
the  coming  of  Christ,  will  be  very  precise.  Companions 
in  labour  will  be  separated  for  ever  in  "that  day": 
"2 hen  shall  two  be  in  the  field;"  ploughing,  sowing, 
reaping,  or  resting  ;  "  the  one  shall  be  taken,  and  the  other 
left."  The  believing  labourer  shall  be  taken  by  the 
angels  to  join  the  hosts  of  the  redeemed,  while  his  un- 
believing fellow-workman  shall  be  left  to  the  judgment 


CHAP.  XXIV.]  The  King's  Command  to  Watch.  427 

that  will  swiftly  be  poured  out  upon  him.  "  Two  women 
shall  be  grinding  at  the  mill ;  "  they  may  be  fellow-ser- 
vants in  a  rich  man's  mansion,  or  they  may  be  mother  and 
daughter  or  two  sisters  in  a  poor  man's  home  ;  but  how- 
ever closely  they  may  have  been  attached  to  one  an- 
other, if  one  is  saved  by  grace,  and  the  other  is  still 
under  the  sentence  of  condemnation,  "  the  one  shall  be 
taken,  and  the  other  left."  This  separation  will  be  eter- 
nal ;  there  is  no  hint  of  any  future  reunion. 


CHAPTER   XXIV.     42—51. 
[The  King  Commands  his  Servants  to  Watch.] 

42.  Watch  therefore :  for  ye  know  not  what  hour  your 
Lord  doth  come. 

This  is  the  practical  conclusion  of  the  whole  matter. 
That  our  Lord  is  coming,  is  certain  ;  that  his  coming 
may  be  at  any  moment,  is  a  matter  of  faith  ;  and  that 
we  are  ignorant  of  the  time  of  his  coming,  is  a  matter  of 
fact:  "yi?  know  not  what  hour  your  Lord  doth  come." 
Christ's  words  are  in  the  present  tense.  He  does  not 
say,  "  Ye  know  not  what  hour  your  Lord  will  come,"  but, 
"  what  hour  your  Lord  doth  come  ",  as  if  to  keep  us  al- 
ways expecting  him  ;  and  lest  we  should  not  heed  his 
words,  he  puts  the  command  in  plainest  language : 
"  Watch  therefore."  The  title  that  he  uses  gives  addi- 
tional force  to  the  command  to  his  disciples  to  watch, 
for  it  is  our  Lord  who  is  coming  quickly. 

43,  44.  But  know  this,  that  if  the  goodman  of  the  house 
had  known  in  what  watch  the  thief  would  come,  he  woula 
have  watched,  and  would  not  have  suffered  his  house  to  be 
broken  up.  Therefore  be  ye  also  ready :  for  in  such  an  horn- 
as  ye  think  not  the  Son  of  man  cometh. 


428  The  King  Commands  [chap.  xxiv. 

If  the  householder  has  reliable  information  that  a 
thief  is  coming,  but  does  not  know  at  what  hour  he  will 
arrive,  he  will  keep  awake  all  night,  waiting  for  his  ap- 
pearance ;  but  if  "  the  goodman  of  the  house  "  is  told  "  t'n 
what  watch  the  thief"  will  come,  he  will  be  specially  on 
the  alert  at  that  time.  Every  little  sound  will  attract  his 
attention.  He  thinks  he  hears  some  one  at  the  back 
door  ;  no,  the  thief  is  trying  to  enter  by  a  front  window  ! 
Wherever  he  comes,  he  will  find  that  the  master's  ear  is 
listening,  the  master's  eye  is  watching,  the  master's  hand 
is  ready  to  arrest  him  ;  for  he  had  received  timely  warning 
of  the  housebreaker's  coming.  Men  act  thus  wisely  with 
regard  to  burglars  ;  what  a  pity  they  are  not  equally  wise 
in  watching  for  the  coming  of  their  Lord  !  We  do  not 
know,  we  cannot  even  guess,  in  what  watch  of  earth's 
long  night  he  will  come  :  "In  such  an  hour  as  ye  think  not 
the  Son  of  man  cometh."  There  is  the  present  tense 
again,  "  the  Son  of  man  cometh,"  he  is  coming ;  his  own 
words  are,  "  Behold,  I  am  coming  quickly." 

Christ's  coming  to  the  world  will  be  like  that  of  the 
thief,  when  it  is  not  suspected  or  expected,  and  therefore 
when  due  preparations  for  his  reception  have  not  been 
made ;  but  his  true  followers  will  not  let  "  that  day " 
overtake  them  "  as  a  thief  "  (i  Thess.  v.  4).  They  ought 
ever  to  be  looking  for  his  appearing.  Our  Lord's  injunc- 
tion to  his  disciples  ought  to  have  even  greater  weight 
with  us  who  live  so  much  nearer  to  the  time  of  his  Second 
Advent  than  it  had  with  those  to  whom  he  addressed  his 
warning  words,  "Therefore  be  ye  also  ready."  We  ought 
to  be  as  watchful  as  if  we  knew  that  Christ  would 
come  to-night ;  because,  although  we  do  not  know  when 
he  will  come,  we  do  know  that  he  may  come  at  any  mo- 
ment. Oh,  to  be  ready  for  his  appearing,  watching  and 
waiting  for  him  as  servants  whose  Lord  has  been  long 
away  from  them,  and  who  may  return  at  any  hour  !  This 
will  not  make  us  neglect  our  daily  calling  ;  on  the  con- 
trary, we  shall  be  all  the  more  diligent  in  attending  to 


CHAP.  XXIV.]       HIS  Servants  to  Watch.  429 

our  earthly  duties  because  our  hearts  are  at  rest  about 
our  heavenly  treasures. 

45,  46.  U'Ao  then  is  a  faithful  and  wise  servant,  whom 
his  lord  hath  made  ruler  over  his  household,  to  give  them  meat 
in  due  season  ?  Blessed  is  that  servant,  whom  his  lord  when 
he  comet k  shall  find  so  doing. 

The  apostles  were  "  stewards  of  the  mysteries  of 
God  "  (i  Cor.  iv.  i),  and  "  good  stewards  of  the  manifold 
grace  of  God  "  (i  Peter  iv.  10).  One  great  qualification 
for  a  steward  was  that  he  should  be  found ''' faithful"  both 
to  "his  lord"  and  to  all  in  the  "household"  over  whom 
he  was  "  made  ruler."  It  was  needful  also  that  he 
should  be  "  wise  "  in  his  dealings  with  his  fellow-ser- 
vants ;  for,  notwithstanding  the  honour  put  upon  him,  he 
was  still  a  "  servant ",  who  must  give  to  his  lord  an  ac- 
count of  his  stewardship.  These  words  describe  the 
service  of  a  minister,  preaching  the  truth  with  all  his 
heart,  and  seeking  "  to  give  meat  in  due  season  "  to  all 
over  whom  the  Holy  Ghost  hath  made  him  an  overseer. 
Or  they  picture  a  teacher,  endeavouring  to  feed  the 
minds  of  the  young  with  sound  doctrine  ;  or  they  portray 
any  servant  of  Christ,  whatever  his  calling  may  be,  doing 
the  work  that  his  Master  has  appointed  him,  just  as  he, 
would  wish  to  do  it  if  he  knew  that  his  Lord  was  coming 
at  that  moment  to  examine  it  :  "  Blessed  is  that  servant, 
whom  his  lord  when  he  comet h  shall  find  so  doing."  Such 
a  servant  of  Christ  is  blessed  ;  he  is  a  happy  man  to  be 
found  by  his  Lord  "  so  doing."  May  our  Master  find  us 
thus  occupied  when  he  cometh  ! 

47.  Verily  I  say  unto  you.  That  he  shall  make  him  ruler 
ofuer  all  his  goods. 

His  lord  had  formerly  made  him  "  ruler  over  his 
household ",  the  steward  who  had  charge  of  all  the 
household  servants.  His  faithful  and  prudent  conduct 
in  that  office  won  for  him  promotion  to  a  higher  post,  so 


43°  The  King's  Command  to  Watch,  [chap.  xxiv. 

that  his  lord  resolved  to  "  make  him  ruler  over  all  his 
goods."  Thus  is  it  among  the  servants  of  King  Jesus, 
there  are  rewards  for  faithful  service,  not  of  debt,  but  of 
grace;  not  according  to  the  rule  of  the  Law,  but  accord- 
ing to  the  discipline  of  the  house  of  God,  and  the  higher 
rule  of  Love. 

It  should  be  noted  that  faithfulness  in  one  form  of 
service  is  rewarded  by  further  service  and  increased 
responsibility.  The  servant,  whose  pound  gained  ten 
pounds,  received  authority  over  ten  cities  (Luke  xix.  17). 

48 — 51.  But  and  if  that  evil  servant  shall  say  in  his 
heart.  My  lord  delay eth  his  coming  ;  and  shall  begin  to  smite 
his  fellozvservants,  and  to  eat  and  drink  with  the  drunken  ; 
the  lord  of  that  servant  shall  come  in  a  day  when  he  looketh 
not  for  him,  and  in  an  hour  that  he  is  not  aware  of,  and  shall 
cut  him  asunder,  and  appoint  him  his  portion  with  the  hypo- 
crites :  there  shall  be  weeping  and  gnashing  of  teeth. 

This  man  was  a  "servant",  so  that  we  have  here  a 
warning,  not  to  the  outside  world,  but  to  those  who  are 
inside  the  Church  of  Christ,  and  who  profess  to  be  ser- 
vants of  God.  This  is  also  specially  a  warning  to  minis- 
ters of  the  Word,  those  who  are  made  rulers  over  God's 
household.  This  man,  though  a  servant,  was  an  "  evil 
servant "  ;  a  hypocrite,  one  who  had  intruded  into  an 
office  which  he  had  no  right  to  occupy.  His  thoughts 
and  words  were  evil  :  "If  that  evil  servant  shall  say  in  his 
heart,  My  lord  delayeth  his  coming."  His  conduct  to- 
wards those  put  under  him  was  evil :  "  atid  shall  begin  to 
smile  his  fellowservants."  His  own  life  was  evil  :  "  and  to 
eat  and  drink  ivith  the  drunken."  His  evil-doing  would 
be  suddenly  cut  short  by  his  master's  appearance :  "The 
lord  of  that  servant  shall  come  in  a  day  when  he  looketh  not 
for  him,  a?id  in  an  hour  that  he  is  not  aware  of."  Im- 
mediate and  terrible  punishment  would  be  meted  out  to 
him  :  "And  shall  cut  him  asunder  and  appoint  him  his  por- 
tion with  the  hypocrites : "  he  was  one  of  them,  he  pre- 
tended to  be  a  servant  of  God  when  all  the  while  he  was 


CHAP.  XXV.]  The  King's  Marriage  Procession.       431 

a  slave  of  Satan,  serving  self  and  sin  ;  let  him  go  to  his 
own  company.  He  was  really  cut  in  two  before,  out- 
wardly he  was  a  follower  of  Christ,  inwardly  he  served 
his  own  lusts ;  to  "  cut  him  asunder "  will  only  be  a 
righteous  perpetuation  of  his  own  double-faced  character. 
Will  that  be  the  end  of  him  ?  No  ;  "  there  shall  be  weep- 
ing and  gnashing  of  teeth."  What  a  "  portion  "  for  one 
who  was  numbered  amongst  God's  servants  !  As  we 
read  of  it,  let  us,  in  deep  humility,  remember  the  solemn 
injunction  of  the  apostle,  "  Let  him  that  thinketh  he 
standeth  take  heed  lest  he  fall." 


CHAPTER  XXV.     1—13. 

[The  King  and  his  Marriage  Procession.] 

Our  Lord  was  still  seated,  with  his  disciples,  upon  the 
Mount  of  Olives  (see  chapter  xxiv.  3).  The  instructive 
parable  that  follows  was  spoken  by  him  in  continuation 
of  the  discourse  we  have  been  considering.  It  is  evi- 
dently intended  to  set  forth,  under  a  familiar  figure,  the 
need  of  preparation  for  the  King's  glorious  appearing 
when  he  comes  to  claim  his  bride.  To  those  of  us  who 
will  not  be  alive  at  Christ's  Second  Advent,  the  midnight 
cry,  "  Go  ye  out  to  meet  him,"  will  sound  forth  at  the 
hour  of  death. 

I,  2.  Then  shall  the  kingdom  of  heaven  be  likened  unto 
ten  virgins,  which  took  their  lamps,  and  went  forth  to  meet 
the  bridegroom.  And  five  of  them  were  wise,  and  five  were 
foolish. 

According  to  Oriental  custom,  the  bridegroom  is  rep- 
resented as  having  gone  to  the  house  of  his  bride's 
father,  whence  he  would  conduct  his  spouse  to  her  future 


432  The  King  and  his  [chAp.  xxv. 

home.  The  parable  opens  at  the  point  where  some  of 
his  professed  friends  are  waiting  to  join  the  procession, 
and  go  in  with  him  to  the  maryage-feast.  Thus  is  the 
nominal  Church  of  Christ  waiting  for  the  coming  of  the 
Lord.  There  did  not  seem  to  be  much  difference  in  the 
external  appearance  of  the  "  ten  virgins,  which  took  their 
lamps,  and  went  forth  to  meet  the  bridegroom."  They  were 
all  virgins,  they  all  took  their  lamps,  and  they  all  went 
forth  to  meet  the  bridegroom.  They  all  made  a  profes- 
sion of  attachment  to  him,  which  led  them  to  separate 
themselves  from  their  other  companions  and  acquaint- 
ances, that  they  might  go  forth  to  meet  him  on  his  wed- 
ing-night. 

There  was,  however,  a  vital  and  essential  difference 
between  them :  "Five  of  them  were  wise,  and  five  were 
foolish."  Let  us  fain  hope  that  we  are  not  to  gather 
from  our  Lord's  words  that  one  half  of  the  professing 
Church  is  composed  of  those  whom  he  calls  "foolish." 
Yet  our  Saviour  would  not  have  spoken  of  so  great  a 
proportion  if  there  were  not  really  a  very  large  admixture 
of  foolish  professors  with  the  wise  possessors  of  the  grace' 
of  God. 

3.  They  that  were  foolish  took  their  lamps,  and  took  no 
oil  with  them  : 

They  may  have  thought  that,  if  they  had  lamps  that 
were  similar  to  those  carried  by  others,  it  would  be  suf- 
ficient. Perhaps  they  judged  that  the  secret  store  of  oil, 
being  unseen,  was  unnecessary.  They  were  willing  to 
carry  a  lamp  in  one  hand  ;  but  to  devote  the  other  hand 
to  the  care  of  an  oil-flask,  was  more  than  they  were  will- 
ing to  do.  It  is  the  want  of  the  oil  of  grace  that  is  the 
fatal  flaw  in  many  a  professor's  lamp.  Many  have  a 
name  to  live,  but  have  not  the  life  of  God  within  their- 
souls.  They  make  a  profession  of  attachment  to  Christ, 
but  they  have  not  the  inward  supply  of  the  Spirit  of 
grace  to  keep  it  up.     There  is  a  glitter  or  a  flash,  but 


CHAP.  XXV.]  Marriage  Procession.  433 

there  is  no  permanent  light,  and  there  cannot  be  any,  for 
although  they  have  "  lamps",  they  have  "  no  oil  with  them." 

4.  But  the  wise  took  oil  in  their  vessels  with  their  lamps. 

They  had  oil  in  their  lamps,  and  oil  with  their  lamps. 
Lamps  are  of  no  use  without  oil  ;  yet  the  oil  needs  the 
lamp,  or  it  will  not  be  used.  Grace  should  reveal  its 
presence,  faith  in  Christ  should  be  avowed  ;  but  it  is 
worse  than  useless  to  make  a  profession  of  love  to  Christ, 
unless  there  is  a  secret  store  of  grace  by  which  the  exter- 
nal part  of  religion  may  be  maintained  even  before  the 
all-searching  eye  of  the  King  himself.  Unless  the  Spirit 
of  God  be  in  us,  indeed,  and  of  a  truth,  we  may  for  a 
while  make  a  fair  show  in  the  flesh,  but  the  end  will  be 
the  blackness  of  darkness  for  ever. 

5.  While  the  bridegroom  tarried,  they  all  slumbered  and 
slept. 

How  sadly  true  it  is,  that,  in  the  history  of  Christ's 
Church,  genuine  saints  and  mere  professors  have  often 
" slumbered  and  slept"  side  by  side!  Those  who  have 
the  oil  of  grace  are  not  always  wide  awake  to  serve  their 
Master,  and  watch  for  his  appearing.  In  the  case  of 
even  true  believers,  the  delay  in  Christ's  coming  causes 
disappointment,  weariness,  and  lethargy  ;  and  his  Church 
falls  fast  asleep,  when  she  ought  to  be  watching  for  her 
Lord.  As  for  the  "foolish",  whether  self-deceived  or 
hypocrites,  there  being  no  true  life  of  God  in  the  soul, 
after  a  while  their  apparent  earnestness  disappears,  and 
Satan  drugs  them  into  a  fatal  slumber. 

6.  And  at  midnight  there  was  a  cry  made.  Behold,  the 
bridegroom  cometh  ;  go  ye  out  to  meet  him. 

That  midnight  cry,  "Behold,  the  bridegroom  cometh," 
startled  all  the  sleepers.  It  would  be  well  if  we  all 
thought  more  of  the  great  truth  of  our  Lord's  Second 
Advent.     The  oftener  it  is  preached,  in  due  proportion 


434  The  King  and  his  [chap.  xxv. 

with  other  revealed  doctrines,  the  more  likely  will  it  be 
to  arouse  both  slumbering  possessors  and  sleeping  pro- 
fessors of  love  to  Christ.  As  the  midnight  of  this  pres- 
ent evil  age  approaches,  there  is  increasing  need  for  all 
to  be  bidden  to  listen  for  the  clarion  cry,  "  Go  ye  out  to 
meet  him." 

7.  Then  all  those  virgins  arose,  and  trimmed  their  lamps. 

The  suddenness  of  the  alarm  made  them  all  start  to 
their  feet,  and  begin  to  examine  and  trim  their  lamps. 
They  could  not  go  to  meet  the  bridegroom  without  car- 
rying a  light ;  that  was  an  essential  part  of  their  prepara- 
tion for  joining  the  King's  marriage  procession.  Those 
virgins  who  had  "  oil  in  their  vessels  with  their  lamps  " 
soon  finished  their  trimming,  and  were  ready  to  start ; 
but  those  who  had  "  lamps  "  but  no  "  oil  "  were  unable 
to  perform  the  necessary  trimming.  It  is  a  pity  that 
any  should  have  to  be  trimming  their  lamps  when  they 
come  to  die,  or  when  the  sign  of  the  Son  of  man  appears 
in  the  heaven  ;  but  if  that  work  is  attempted  without  the 
Spirit  or  the  grace  of  God,  it  will  be  an  eternal  failure. 

8.  And  the  foolish  said  unto  the  wise.  Give  us  of  your  oil  ; 
for  our  lamps  are  gone  out. 

They  now  began  to  value  what  they  had  aforetime 
despised  ;  they  had  been  so  foolish  as  to  think  that  oil 
was  unnecessary,  now  they  saw  that  it  was  the  one  thing 
needful.  Hence  their  request  to  their  wiser  companions: 
"  Give  us  of  your  oil."  They  gave  a  dreadful  reason  for 
their  request :  ^''  for  our  lamps  are  gone  out"  or,  going  out ; 
the  dry  wick  flickered  a  while,  and  then  died  out  in 
darkness,  like  the  snuff  of  a  candle. 

Those  are  terrible  words,  "  our  lamps  are  gone  out." 
It  is  worse  to  have  a  lamp  that  has  gone  out  than  never 
to  have  had  a  lamp  at  all.  "  Our  lamps  are  gone  out." 
The  foolish  virgins  seemed  to  say,  "  We  thought  every- 
thing  was    ready  for   to-night,  we   even  gloried  in  our 


CHAP.  XXV.]  Marriage  Procession.  435 

lamps,  we  promised  ourselves  a  bright  future,  we  thought 
all  was  well  for  our  share  in  the  marriage-supper  ;  but 
our  lamps  are  gone  out,  and  we  have  no  oil  with  which 
to  supply  them."  May  no  reader  of  this  page  ever  have 
to  utter  this  bitter  lament ! 

Those  who  are  putting  off  their  repentance  till  their 
dying  hour  are  like  these  foolish  virgins  ;  their  folly  has 
reached  its  utmost  height.  When  the  death-sweat  lies 
cold  on  the  brow,  the  neglected  oil  of  grace  will  be 
valued.  Then  will  come  the  despairing  cry,  "  Send  for  a 
minister  to  pray  for  me  ;  get  in  some  Christian  people  to 
see  what  they  can  do  for  me." 

9.  But  the  wise  answered,  saying.  Not  so;  lest  there  be 
not  enough  for  us  and  you  :  but  go  ye  rather  to  thefn  that  sell, 
and  buy  for  yourselves. 

* 

No  believer  has  more  grace  than  he  needs:  "  the  wise  " 
virgins  had  no  oil  to  give  away.  They  gave  the  best 
advice  they  could  under  the  circumstances,  although  it 
was  of  no  avail :  "  Go  ye  rather  to  them  that  sell,  and  buy 
for  yourselves."  There  is  a  proper  place  where  the  oil 
can  be  bought  at  the  right  time  :  we  are  bidden  to  "  buy 
the  truth,"  grace  is  sold  in  God's  market  on  gospel  terms, 
"  without  money,  and  without  price  ;  "  but  when  the  mid- 
night cry  is  heard,  the  day  of  grace  has  closed,  and  buy- 
ing and  selling  are  over  for  ever. 

10.  And  while  they  went  to  buy,  the  bridegroom  came  ; 
and  they  that  were  ready  went  in  with  him  to  the  marriage  : 
and  the  door  was  shut. 

Undoubtedly,  there  are  death-bed  repentances  ;  but 
it  is  to  be  feared  that,  in  the  great  majority  of  cases, 
people  who  wake  up  so  late  to  a  true  conviction  of  their 
condition  will  find  that,  while  they  go  to  buy  the  long- 
despised  grace,  "  the  bridegroom  "  will  come.  The  poor 
head  may  be  so  distracted  with  pain  that  the  mind  may 
not  be  able  to  catch  the  idea  of  what  faith  in  Christ  is  ; 


436       The  King's  Marriage  Procession,  [chap.  xxv. 

mental  capacity  may  wholly  fail  in  that  dread  hour. 
The  risk  is  so  great  that  none  but  the  fatally  foolish  will 
postpone  till  then  the  preparation  for  the  King's  coming. 
"  They  that  were  ready  went  in  with  him  to  the  mar- 
riage : "  their  readiness  consisted  in  having  lighted 
lamps,  or  flaming  torches  ;  our  preparation  for  death  or 
Christ's  coming,  is  the  possession  of  grace  in  the  heart. 
"  And  the  door  was  shut :  "  when  that  door  is  once  shut, 
it  will  never  be  opened.  There  are  some  who  dote  and 
dream  about  an  opening  of  that  door,  after  death,  for 
those  who  have  died  impenitent;  but  there  is  nothing  in 
the  Scriptures  to  warrant  such  an  expectation.  Any 
"  larger  hope  "  than  that  revealed  in  the  Word  of  God, 
is  a  delusion  and  a  snare. 

II,  12.  Afterward  came  also  the  other  virgins,  saying, 
Lord,  Lord,  open  to  us.  But  he  answered  and  said.  Verily 
I  say  unto  you,  I  know  you  not. 

"  The  other  virgins  "  were  not  "  ready "  when  the 
bridegroom  came  ;  and  there  is  no  hint  in  the  parable 
that  they  were  any  more  ready  when  they  came  and 
clamoured  at  his  closed  door,  "  Lord,  Lord,  open  to  us." 
"  We  came  to  meet  thee,  we  carried  lamps,  we  were  with 
the  other  virgins;  Lord,  Lord,  open  to  us  !  "  His  answer 
tolled  the  knell  of  any  vain  hope  of  admission  that  they 
might  have  cherished:  "  Verily,  I  say  unto  you,  I  know 
you  not."  "  If  any  man  loveth  God,  the  same  is  known  of 
him."  (i  Cor.  viii.  3,  R.V.)  The  Good  Shepherd  says, 
"  I  know  mine  own,  and  mine  own  know  me."  (John 
X.  14,  R.V.)  Those  whom  Jesus  Christ  knows  in  this 
sense,  he  loves  ;  and  they  love  him  because  he  has  first 
loved  them.  The  foolish  virgins  had  professed  to  be  the 
bridegroom's  friends,  yet  they  were  proved  to  be  not 
even  his  acquaintances.  May  none  of  us  ever  hear  from 
the  blessed  lips  of  the  heavenly  Bridegroom  that  terrible 
death -sentence,  "  I  know  you  not  "  ! 


CttAt.  XXV.]  The  Parable  of  the  Talents.  437 

13.  Watch  therefore,  for  ye  know  neither  the  day  nor  the 
hour  wherein  the  Son  of  matt  cometh. 

Our  Lord  again  enjoins  upon  his  followers  the  duty 
of  watchfulness,  as  in  chapter  xxiv.  42  ;  and  repeats,  in  a 
slightly-altered  form,  the  reason  previously  given  :  "  For 
ye  knoiv  neither  the  day  nor  the  hour  wherein  the  Son  of 
man  cometh."  It  is  idle  to  say  that  we  may  find  out  the 
year,  if  not  the  day  and  hour,  of  Christ's  coming.  The 
time  of  the  end  is  hidden,  and  shall  not  be  known  until 
suddenly  he  shall  appear  "in  the  clouds  of  heaven  in 
power  and  great  glory."  It  should  be  our  one  great 
concern  to  be  sure  that  we  shall  be  ready  to  meet  him 
whenever  he  may  come. 


CHAPTER  XXV.     14—30. 

[The  Parable  of  the  Talents.] 

14,  15.  For  the  kingdom  of  heaven  is  as  a  matt  travelling 
into  afar  country,  who  called  his  own  servants,  and  delivered 
unto  them,  his  goods.  And  unto  one  he  gave  five  talents,  to 
another  two,  and  to  another  one  ;  to  every  man  according  to 
his  several  ability  ;  and  straightway  took  his  journey. 

Our  Saviour  had  been  speaking  of  himself  as  the 
heavenly  Bridegroom  ;  now  he  compares  himself  to  "  a 
man  travelling  into  afar  country."  The  word  "  travelling  " 
suggests  that  our  Lord  has  only  gone  away  for  a  season, 
and  that  he  will  return  when  his  purpose  in  going  into 
the  "  far  country  "  is  accomplished.  When  he  went  back 
from  earth  to  heaven,  it  was  a  long  journey  ;  but  he  did 
not  leave  his  servants  without  needful  supplies  during  his 
absence.  He  '''' called  his  own  servants",  his  bond  ser- 
vants, his  household  servitors  ;  "  and  delivered  unto  them 
his  goods."     The  servants  were  his,  and  the  goods  also 


43^  The  Parable  op  the  Talents,   [chap.  xxv. 

were  his  ;  his  slaves  could  not  claim  as  their  own  either 
their  persons  or  their  possessions  ;  all  belonged  to  their 
lord,  and  were  to  be  used  for  him. 

He  did  not  entrust  to  all  the  same  quantity  of  goods; 
"  Unto  one  he  gave  five  talents,  to  another  two,  and  to 
another  one  ;  to  every  man  according  to  his  several  ability." 
He  was  the  judge  of  the  ability  of  each  of  his  servants, 
and  he,  made  no  mistake  in  his  allotment  of  the  talents 
to  them.  We  may  rest  assured,  if  we  are  the  Lord's 
servants,  that  he  has  bestowed  upon  us  as  many  talents 
as  we  can  rightly  use,  and  quite  as  many  as  we  shall  be 
able  to  account  for  when  he  returns.  The  all-important 
matter  for  us  is  to  be  faithful  to  the  trust  committed 
to  us. 

"And  straightway  took  his  journey :"  our  Lord  knew 
all  that  was  to  happen  before  he  left  the  earth, — his 
passion,  crucifixion,  and  resurrection  ;  but  he  calmly 
talked  of  it  as.  a  man  might  speak  of  his  preparations  for 
travelling  into  a  foreign  country.  He  has  gone,  and  his 
servants  are  left  behind  to  make  the  best  use  they  can 
of  his  ascension -gifts  while  he  is  absent. 

This  parable,  like  that  of  the  ten  virgins,  has  to  do 
with  real  and  nominal  Christians,  with  all  who  are  or 
who  profess  to  be  the  servants  of  Christ.  The  "  talents  " 
are  anything  and  everything  that  our  Lord  has  given  to 
us  for  use  here  as  his  stewards. 

i6 — 18.  Then  he  that  had  received  the  five  talents  went 
and  traded  with  the  same,  and  made  them  other  five  talents. 
And  likewise  he  that  had  received  two,  he  also  gained  other 
two.  But  he  that  had  received  one  went  and  digged  in  the 
earth,  and  hid  his  lord's  money. 

It  is  very  significant  that  our  Saviour  said  that  "^^ 
that  had  received  07ie  "  talent  "  laent  and  digged  in  the 
earth,  and  hid  his  lord's  money."  Many  who  have  "five 
talents"  or  "two"  have  not  "  traded  with  the  same,"  and 
so  gained  "  other  five"  or  "other  two";  but  Jesus  knew 


CHAP.  XXV.]   The  Parable  of  the  Talents.  439 

that  it  was  the  servant  with  one  talent  who  was  most 
exposed  to  the  temptation  to  do  nothing  because  he 
could  only  do  a  little.  There  are  perils  connected  with 
the  possession  of  five  talents,  or  two  ;  but  the  man  who 
has  only  one  talent  is  in  equal  if  not  greater  danger. 
Let  us  all  remember  that,  as  it  is  a  sin  to  hide  one  talent 
in  the  earth,  it  is  a  greater  sin  to  hide  two  or  five 
talents.  It  was  "  his  lord's  money "  that  the  slothful 
servant  hid.  It  would  have  been  wrong  to  bury  what 
belonged  to  himself  ;  but  he  was  doubly  blameworthy  in 
hiding  that  which  had  been  entrusted  to  him  by  his 
lord,  instead  of  trading  with  it  so  as  to  increase  it.  Are 
any  of  us  thus  sinning  against  our  Saviour  ? 

19.  After  a  long  time  the  lord  of  those  servants  cometh, 
and  reckoneth  with  them. 

There  is  a  reckoning-day  coming,  even  though  "a 
long  time  "  may  elapse  before  "  the  lord  of  those  servants 
cometh."  Jesus  is  coming  back  from  the  far  country 
whither  he  has  gone  ;  his  own  word  is,  "  Behold,  I  come 
quickly."  We  must  not  leave  this  great  fact  out  of  our 
reckoning  ;  and  as  his  stewards,  we  must  be  prepared  at 
any  moment  for  him  to  come  and  reckon  with  us  as  to 
the  talents  with  which  he  has  endowed  each  of  his  ser- 
vants. 

20,  21.  And  so  he  that  had  received  five  talents  came  and 
brought  other  five  talents,  saying.  Lord,  thou  deliver edst  unto 
me  five  talents :  behold,  I  have  gained  beside  them  five  talents 
more.  His  lord  said  tcnto  him.  Well  done,  thou  good  and 
faithful  servant :  thou  hast  been  faithful  over  a  few  things,  I 
will  make  thee  ruler  over  many  things:  enter  thou  into  the 

oy  of  thy  lord. 

Have  all  of  us,  who  "  received  five  talents  "  from  our 
Lord,  "gained  beside  them  five  talents  more  "  ?  I  trow  not. 
Have  we  double  the  grace  we  had  at  first  ?  Twice  the 
tact  with  which  we  began  our  service  for  God  ?  Two- 
fold adaptation  to  the  work  he  has  given  us  to  do  ?     It 


44©  The  Parable  of  the  Talents,   [chap,  xxv 

was  so  with  this  servant ;  and  therefore,  his  lord  com- 
mended and  rewarded  him.  There  was  no  proportion 
between  his  service  and  its  reward  :  "  Thou  hast  been 
faithful  over  a  few  things,  I  will  make  thee  ruler  over 
many  things."  He  who  is  faithful  to  his  Lord  shall  have 
greater  opportunities  of  proving  his  loyalty  and  devotion 
in  a  higher  sphere  ;  and  in  addition,  he  shall  share  the 
bliss  of  his  Lord's  return  :  "  Enter  thou  into  the  joy  of  thy 
lord."  This  is  not  the  servant's  portion,  but  the  Mas- 
ter's portion  shared  with  his  faithful  servants.  This  will 
be  the  consummation  of  all  heavenly  delights  ;  not  so 
much  that  we  shall  have  a  joy  of  our  own  as  that  we 
shall  enter  into  the  joy  of  our  Lord. 

22,  23.  He  also  that  had  received  two  talents  came  and 
said.  Lord,  thou  deliveredst  unto  me  two  talents:  behold,  I 
have  gained  two  other  talents  beside  them.  His  lord  said  unto 
him.  Well  done,  good  and  faithful  servant ;  thou  hast  been 
faithful  over  a  few  things,  I  will  make  thee  ruler  over  many 
things :  enter  thou  into  the  joy  of  thy  lord. 

This  servant's  commendation  and  reward  are  exactly 
the  same  as  those  given  to  his  more  highly  privileged 
brother  ;  as  if  our  Saviour  would  teach  us  that  it  is  not 
the  number  of  our  talents,  but  the  use  we  make  of  them, 
that  is  the  essential  matter.  He  does  not  expect  as 
much  from  the  man  with  two  talents  as  from  the  one  to 
whom  he  has  given  iive  ;  what  he  does  expect  is  that 
they  should  both  be  faithful  over  the  few  things  he  has 
committed  to  their  care.  It  was  so  with  the  two  ser- 
vants mentioned  in  the  parable.  The  second  had 
doubled  the  capital  received  from  his  lord,  even  as  the 
first  had  done  with  his  larger  amount  of  trust-money  ; 
therefore  they  were  equally  praised  and  blessed. 

24,  25.  Then  he  which  had  received  the  one  talent  came 
and  said.  Lord,  I  knew  thee  that  thou  art  an  hard  man, 
reaping  where  thou  hast  not  sown,  and  gathering  where  thou 
hast  not  strawed:  and  I  was  afraid,  and  went  and  hid  thy 
talent  in  the  earth  :  lo,  there  thou  hast  that  is  thine. 


CHAP.  XXV.]   The  ParablS  of  the  Talents.  441 

At  the  day  of  reckoning,  the  unfaithful  as  well  as  the 
faithful  have  to  give  account  of  their  stewardship.  This 
man's  words  were  self-contradictory,  and  his  excuse  was 
self-condemnatory.  He  said  that  he  knew  that  his  lord 
was  a  hard  man,  reaping  where  he  had  not  sown,  and 
gathering  where  he  had  not  strawed,  yet  he  confessed 
that  the  talent  he  brought  back  had  been  given  to  him 
by  this  master  whom  he  represented  as  severe  and  un- 
reasonable. He  also  admitted  that  it  was  his  lord's 
money  that  he  had  hidden  in  the  earth:  ''^ thy  talent." 
It  was  entrusted  to  him,  and  yet  even  the  servant 
owned  that  it  did  not  belong  to  him  :  "  Lo,  there  thou 
hast  that  is  thine."  "I  have  not  made  any  addition  to 
thy  talent  ;  but  I  have  not  lost  it,  nor  given  it  away  ;  I 
have  brought  it  back,  lo,  there  it  is."  He  seemed  to 
speak  as  though  this  was  all  that  could  be  rightly  ex- 
pected of  him  ;  yet  he  was  evidently  not  satisfied  with 
himself,  for  he  said,  "  I  was  afraid,  and  went  and  hid  thy 
talent  in  the  earth."  See  how  fear  may  become  the 
mother  of  presumption.  Faith  in  God  begets  holy  fear; 
but  servile  fear  is  the  parent  of  doubt,  which  in  its  turn 
has  a  family  of  unbelieving  rebels. 

26,  27.  His  lord  answered  and  said  unto  him.  Thou 
wicked  and  slothful  servant,  thou  knewest  that  I  reap  where 
I  solved  not,  and  gather  where  I  have  not  strawed :  thou 
oughtest  therefore  to  have  put  my  money  to  the  exchangers, 
and  then  at  my  coming  I  should  have  received  mine  own  with 
usitjy. 

"His  lord"  took  the  "  7vicked  and  slothful  servant" 
on  his  own  ground,  and  condemned  him  out  of  his  own 
mouth.  The  master  did  not  mean  to  admit  that  he  was 
such  a  one  as  he  had  been  called  by  the  "  malicious  and 
lazy  slave  ",  as  the  original  might  be  literally  rendered  ; 
but  supposing  the  servant's  words  had  been  true,  what 
ought  he  to  have  done  ?  If  he  was  afraid  to  trade  with 
his  lord's  talent   on   his    own    responsibility,  he  might 


442  The  Parable  of  the  Talents,   [chap.  xxV. 

have  taken  it  to  the  bankers,  who  would  at  least  have 
kept  it  securely,  and  added  interest  to  it  while  it  was 
deposited  with  them. 

If  we  cannot  trade  directly  and  personally  on  our 
Lord's  account,  if  we  have  not  the  skill  or  the  tact  to 
manage  a  society  or  an  enterprise  for  him,  we  may  at 
least  contribute  to  what  others  are  doing,  and  join  our 
capital  to  theirs,  so  that,  by  some  means,  our  Master  may 
have  the  interest  to  which  he  is  entitled.  His  talent  must 
not  be  buried  in  the  earth  ;  but  must  be  invested  wher- 
ever it  will  bring  to  him  the  best  return  at  his  coming. 

28 — 30.  Take  therefore  the  talent  from  him,  and  give  it 
unto  him  which  hath  ten  talents.  For  unto  every  one  that 
hath  shall  be  given,  and  he  shall  have  abundance :  but  from 
him  that  hath  not  shall  be  taken  away  even  that  which  he  hath. 
And  cast  ye  the  unprofitable  servant  into  outer  darkness :  there 
shall  be  weeping  and  gnashing  of  teeth. 

The  servant  who  had  gained  five  talents  to  his  lord's 
five  was  allowed  to  keep  them  all,  for  his  master  spoke 
of  "  him  which  hath  ten  talents."  The  unused  talent  of  the 
slothful  servant  was  also  given  to  him,  for  he  who  uses 
well  that  which  is  entrusted  to  him  shall  receive  more. 
He  who  has  faith  shall  have  more  faith.  He  who  has  a 
taste  for  divine  things  shall  develop  a  greater  appetite 
for  them.  He  who  has  some  understanding  of  the  mys- 
teries of  the  kingdom  shall  understand  them  more  fully  : 
"  For  unto  every  one  that  hath  shall  be  given,  and  he  sliall 
have  abundance." 

To  lose  the  talent  that  had  remained  idle,  was  only  a 
small  part  of  the  doom  of  "  the  unprofitable  servant."  His 
lord  ordered  him  to  be  " cast  into  outer  darkness"  and 
his  punishment  is  indicated  by  that  oft-repeated  refrain 
of  our  Saviour's  revelation  of  the  horrors  that  await  lost 
souls  :  "  there  shall  be  weeping  and  gnashing  of  teeth."  If  we 
give  any  description  of  the  world  to  come  which  is  at  all 
terrible,  we  are  supposed  to  have  borrowed  it  from  Dante 


CHAP.  XXV.]  The  Royal  and  Universal  Judge.      443 

or  Milton  ;  but  the  most  awful  and  harrowing  descriptions 
of  hell  that  ever  fell  from  human  lips  do  not  exceed  the 
language  of  the  loving  Christ  himself.  He  is  the  true 
lover  of  men  who  faithfully  warns  them  concerning  the 
eternal  woe  that  awaits  the  impenitent ;  while  he  who 
paints  the  miseries  of  hell  as  though  they  were  but  trifling 
is  seeking  to  murder  men's  souls  under  the  pretence  of 
friendship. 


CHAPTER  XXV.     31—46. 

[The  Royal  and  Universal  Judge.] 

Here  we  have  the  King's  own  description  of  the  Day 
of  Judgment ;  and  in  the  solemn  silence  of  our  spirits 
we  may  well  put  off  our  shoes  from  our  feet  as  we  draw 
nigh  to  this  holy  ground. 

31.  When  the  Son  of  man  shall  come  in  his  glory,  and  all 
the  holy  angels  with  him,  then  shall  he  sit  upon  the  throjie  of 
his  glory  : 

Our  Saviour  had  a  wonderful  series  of  contrasts  pass- 
ing before  his  eye  as  he  uttered  this  sublime  prophecy. 
Within  three  days  he  was  to  be  crucified  ;  yet  he  spoke 
of  the  time  "  when  the  Son  of  man  shall  come  in  his  glory." 
He  had  with  him  a  little  company  of  disciples,  one  of 
whom  would  betray  him,  another  would  deny  him,  and 
all  would  forsake  him  ;  yet  by  faith  he  saw  the  heavenly 
retinue  that  would  attend  him  at  his  coming  :  ''^  and  all 
the  holy  angels  with  him."  Wearied  and  worn  with  his 
labours,  and  saddened  because  of  the  hardness  of  men's 
hearts  and  the  impending  doom  of  Jerusalem,  he  sat  on 
the  slope  of  the  Mount  of  Olives  ;  but  his  thoughts  were 
projected  across  the  ages  as  he  told  his  hearers  of  the 
glorious  throne  he  would   occupy  in  the  day  when  he 


444     The  Royal  and  Universal  Judge,   [chap.  xxv. 

should  return  as  the  Royal  and  Universal  Judge  of  man- 
kind :  "  Then  shall  he  sit  upon  the  throne  of  his  glory." 
The  great  white  throne  shall  be  set  on  high,  all  pure  and 
lustrous,  bright  and  clear  as  a  polished  mirror,  in  which 
every  man  shall  see  himself  and  his  sins  reflected  ;  and  on 
that  throne  shall  sit  "  the  Son  of  man."  Behind  the 
Kingly  Judge,  "  all  the  holy  angels "  shall  be  ranged, 
rank  on  rank,  an  innumerable  and  glorious  body-guard, 
to  grace  the  court  of  their  enthroned  Lord  on  the  day 
of  the  last  great  assize  ;  and,  at  his  bidding,  to  remove 
from  his  presence  all  whom  he  shall  condemn. 

32,  33.  And  before  him  shall  be  gathered  all  nations  :  and 
he  shall  separate  them  one  from  another,  as  a  shepherd  divid- 
eth  his  sheep  from  the  goats  :  and  he  shall  set  the  sheep  on  his 
right  hand,  but  the  goats  on  the  left. 

In  the  last  great  day  of  the  Lord,  all  nations  that 
have  ever  existed  on  the  face  of  the  globe  shall  be  gath- 
ered before  the  judgment-seat  of  Christ.  The  earth, 
which  is  now  becoming  more  and  more  one  vast  grave- 
yard or  charnel-house,  shall  yield  up  her  dead  ;  and  the 
sea  itself,  transformed  into  a  solid  pavement,  shall  bear 
upon  its  bosom  the  millions  who  lie  hidden  in  its  gloomy 
caverns.  All  mankind  will  be  assembled  before  their 
Judge  :  "  and  every  eye  shall  see  him,  and  they  also  which 
pierced  him  :  and  all  kindreds  of  the  earth  shall  wail 
because  of  him."  At  first  they  will  be  gathered  together 
in  one  heterogeneous  mass  ;  but  the  myriad  multitude 
will  speedily  be  divided  into  two  companies  :  "  And  he 
shall  separate  thetn  one  frotn  another."  The  King  will  be 
the  divider  in  that  dread  day.  How  he  will  separate 
them,  no  one  can  tell,  except  that  it  will  be  "  as  a  shep- 
herd divideth  his  sheep  from  the  goats."  Not  one  goat  will 
be  left  among  the  sheep,  nor  one  sheep  with  the  goats. 
The  division  will  be  very  close  and  personal  :  "  one  from 
another."  They  will  not  be  separated  into  nations,  nor 
even  into  families  ;  but  each  individual  will  be  allotted 


CHAP.  XXV.]   The  Royal  and  Universal  Judge.      445 

his  or  her  proper  place  among  the  sheep  or  among  the 
goats. 

"  And  he  shall  set  the  sheep  on  his  nght  hand,  but  the 
goats  on  the  left."  There  will  be  only  two  companies, 
one  on  the  right  hand  of  the  Judge,  and  the  other  on  his 
left.  The  Lord  Jesus  Christ  "  shall  judge  the  quick  and 
the  dead  at  his  appearing  "  ;  and  all  who  will  be  sum- 
moned before  his  dread  tribunal  will  be  either  alive  from 
the  dead,  or  still  dead  in  trespasses  and  sins.  There  will 
be  no  middle  company  in  that  day,  as  in  God's  sight  there 
is  no  third  class  even  now.  All  our  names  are  either  in 
the  Lamb's  Book  of  Life  or  in  the  Judge's  Book  of  Death. 

Some  have  taught  that  the  judgment  here  foretold  is 
that  of  the  professing  Church,  and  not  of  the  whole  world. 
There  may  be  some  ground  for  their  belief  ;  yet  it  seems 
impossible  to  apply  the  full  meaning  of  our  Saviour's 
majestic  words  to  any  scene  except  the  general  judgment 
of  the  whole  human  race. 

34.  Then  shall  the  King  say  unto  them  on  his  right  hand. 
Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepared 
for  you  from  the  foundation  of  the  world : 

Turning  first  to  the  chosen  company  on  his  right 
hand,  the  '  great  multitude,  which  no  man  could 
number,"  the  King  will  say  to  them,  "  Come."  They  had 
accepted  his  previous  invitation,  "  Come  unto  me  ;  "  now 
he  gives  them  another  and  a  more  glorious  "  Come,"  which 
was,  however,  included  in  the  former  one  ;  for  when  he 
said,  ''  I  will  give  you  rest,"  heaven  itself  was  promised 
to  them.  The  King  calls  his  loved  ones  by  a  choice 
name  :  "'j^  blessed  of  my  Father."  We  shall  not  know 
what  bliss  that  title  implies  until  we  hear  it  from  our 
Saviour's  lips  ;  and  even  then  we  shall  only  begin  to 
understand  what  we  shall  continue  to  enjoy  throughout 
eternity. 

All  true  believers  are  joint-heirs  with  Jesus  Christ,  so 
the   King  will  next  say  to  them,  "  Inherit  the  kingdom 


446      The  Royal  and  Universal  Judge,    [chap.  xxv. 

prepared  for  you  from  the  foundation  of  the  world."  The 
"  inheritance,  incorruptible,  and  undefiled,  and  that  fad- 
eth  not  away,"  is  the  inalienable  right  of  all  who  are  made 
kings  and  priests  unto  God ;  and  that  which  has  been 
prepared  for  them  from  the  foundation  of  the  world  must 
be  possessed  by  them  when  the  world  itself  has  answered 
the  end  of  its  creation,  and  has  been  burned  up. 

35,  36.  For  I  was  an  hungred,  and  ye  gave  me  meat:  I 
was  thirsty,  and  ye  gave  me  drink:  I  was  a  stranger,  and  ye 
took  me  in  :  naked,  and  ye  clothed  me  :  I  was  sick,  and  ye  vis- 
ited me  :  I  was  in  prison,  and  ye  came  unto  me. 

The  King  dwells  with  great  delight  upon  the  details 
of  his  servants'  kindnesses  to  himself.  Are  we,  then, 
after  all,  to  be  saved  by  our  works  ?  By  no  means.  Yet 
are  our  works  the  evidences  of  our  being  saved.  If  our 
actions  are  such  as  Christ  will  commend  at  the  day  of 
judgment,  they  prove  that  we  are  saved  by  grace,  and 
that  the  Holy  Spirit  has  wrought  effectually  in  us,  and 
through  us.  The  services  mentioned  by  the  King  were 
all  rendered  to  himself  :  "  I  was  an  hungred,  and  ye  gave 
me  meat :  I  was  thirsty,  and  ye  gave  me  drink  :  I  was  a 
stranger,  and  ye  took  me  in  :  naked,  and  ye  clothed  me  :  I 
was  sick,  and  ye  visited  me  :  J  was  in  prison,  and  ye  came 
unto  me."  There  is  no  mention  of  what  the  righteous 
had  said,  or  of  what  profession  of  love  to  Christ  they  had 
made  ;  the  commendation  was  for  what  the  King  declared 
they  had  actually  done  by  way  of  ministering  unto  him. 

37^39,  Then  shall  the  righteous  answer  him,  saying.  Lord, 
when  saw  we  thee  an  hungred,  and  fed  thee?  or  thirsty,  and 
gave  thee  drink  ?  When  saw  we  thee  a  stranger,  and  took  thee 
in  f  or  naked,  and  clothed  thee  f  Or  wheh  saw  we  thee  sick, 
or  in  prison,  and  came  unto  thee  ? 

They  will  bashfully  disclaim  the  praise  pronounced 
by  the  King.  They  had  no  idea  that  there  was  anything 
meritorious  in  what  they  had  done  ;  they  never  dreamed 
of  being  rewarded  for  it.     When  the  saints  stand  before 


CHAP.  XXV.]  The  Royal  and  Universal  Judge.      447 

the  judgment-seat,  the  bare  thought  of  there  being  any 
excellence  in  what  they  have  done  will  be  new  to  them, 
for  they  have  formed  a  very  lowly  estimate  of  their  own 
performances.  They  fed  the  hungry,  clothed  the  naked, 
visited  the  sick,  for  Christ's  sake,  because  it  was  the 
sweetest  thing  in  the  world  to  do  anything  for  Jesus. 
They  did  it  because  they  delighted  to  do  it,  because  they 
could  not  help  doing  it,  because  their  new  nature  im- 
pelled them  to  it. 

40.  And  the  King  shall  answer  and  say  unto  them,  Verily, 
I  say  unto  you,  Inastnuch  as  ye  have  done  it  unto  one  of  the 
least  3f  these  my  brethren,  ye  have  done  it  unto  me. 

Christ  has  much  more  to  do  with  his  brethren's  sor- 
row than  we  sometimes  think.  Are  they  hungry  ?  He 
puts  it,  "  I  was  an  hungred."  Do  they  thirst  ?  He  says, 
"  I  was  thirsty."  The  sympathy  of  Christ  is  continuous, 
and  all  adown  the  ages  he  will  perpetually  incarnate  him- 
self in  the  suffering  bodies  of  his.  tried  and  afflicted 
people.  Hence  the  opportunity  of  doing  him  service  so 
long  as  we  are  here. 

41.  Then  shall  he  say  also  unto  them  on  the  left  hand.  De- 
fart  from  me,  ye  cursed,  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels  : 

Every  word  in  the  King's  sentence  upon  those  on  his 
left  hand  will  strike  terror  into  their  hearts.  "Depart 
from  me  : "  to  be  banished  from  Christ's  presence,  is  hell. 
"  Ye  cursed: '"  they  could  not  plead  that  they  had  either 
kept  the  Law  or  obeyed  the  Gospel ;  they  were  indeed 
doubly  cursed.  They  were  bidden  to  depart  "  into  ever- 
lasting fire,  prepared  for  the  devil  and  his  angels."  They 
had  joined  the  devil  in  refusing  allegiance  to  the  Lord  ; 
so  it  was  but  right  that,  imitating  his  rebellion,  they 
should  share  his  punishment. 

42.  43.  For  I  was  an  hungred,  and  ye  gave  me  no  meat  : 
I  was  thirsty,  and  ye  gave  me  no  drink :  T  was  u  stranger. 


448      The  Royal  and  Universal  Judge,   [chap.  xxv. 

and  ye  took  me  not  in :  naked,  and  ye  clothed  me  not :  sick,  and 
in  prison,  and  ye  visited  tne  not. 

Two  little  words,  "  no  "  and  "  not ",  explain  the  dif- 
ference between  their  conduct  and  that  of  the  righteous. 
To  those  on  his  right  hand,  the  King  will  say,  "I  was  an 
hungred,  and  ye  gave  me  meat,"  but  to  those  on  his  left 
hand,  he  will  say,  "Ye  gave  me  no  meat."  This  omission 
on  their  part  was  no  small  matter  ;  it  was  fatal,  and  it 
was  visited  with  the  eternal  death-sentence,  "  Depart  from 
me."  Men  may  think  lightly  now  of  their  want  of  love 
to  Christ,  and  their  neglect  to  care  for  his  poor  brethren, 
but  their  conduct  will  appear  in  another  light  in  the  blaze 
of  the  last  great  day.  Yet,  even  then,  some  will  try  to 
justify  themselves. 

44.  Then  shall  they  also  answer  him,  saying.  Lord,  when 
saw  we  thee  an  hungred,  or  athirst,  or  a  stranger,  or  naked,  or 
sick,  or  in  prison,  and  did  not  mittister  unto  thee  f 

What  a  deceiver  is  sin !  How  presumptuous,  that 
even  in  the  presence  of  the  Omniscient  Judge,  it  denies 
its  own  real  character  ;  and  makes  its  votaries  pretend  to 
have  attained  to  the  divine  standard  of  holiness  ! 

45.  Then  shall  he  answer  them,  saying.  Verily  I  say  unto 
you.  Inasmuch  as  ye  did  it  not  to  one  of  the  least  of  these,  ye 
did  it  not  to  me. 

Our  Lord  does  not  mean  to  teach  that  men  will  be 
condemned  because  they  have  not  been  charitable  to  the 
poor  and  needy,  or  that  they  will  be  saved  if  they  are 
generous  and  open-handed.  That  would  indeed  be  sal- 
vation by  works,  to  be  boasted  of  to  all  eternity.  He 
does  mean  that  only  those  who  produce  such  fruit  as  this 
prove  that  "  the  root  of  the  matter "  is  in  them  ;  by 
ministering  to  his  poor  brethren,  out  of  love  to  him,  they 
show  that  they  are  the  subjects  of  that  distinguishing 
arrace  which   makes   them   differ  from  others.     All  our 


CHAP.  XXVI.]        The  King  Prophesying.  449 

future  depends  upon  our  relationship  to  the  Lord  Jesus 
Christ. 

46.  And  these  shall  go  away  into  everlasting  punishment  : 
but  the  righteous  into  life  eternal. 

^''Everlasting  "  and  "  eternal"  are  different  translations 
of  the  same  Greek  word.  The  ''''punishment"  is  of  the 
same  duration  as  the  "'life."  The  one  is  no  more  tem- 
porary or  terminable  than  the  other.  In  heaven  "  the 
righteous"  will  be  for  ever  anticipating  future  bliss  while 
enjoying  present  perfect  happiness  ;  and  in  hell  the  un- 
righteous will  be  ever  looking  forward  to  "  the  wrath  to 
come  "  while  enduring  what  our  Saviour  here  describes 
as  "everlasting  punishment"  in  "everlasting  fire"  (v.  41). 
Between  heaven  and  hell  there  is  a  great  gulf  fixed,  an 
awful  abyss  that  cannot  be  crossed,  so  that  the  separa- 
tion between  the  sheep  and  the  goats  will  be  eternal  and 
unalterable.  God  grant  that  none  of  us  may  be  on  the 
wrong  side  of  that  great  gulf  ! 


CHAPTER   XXVI.     1—5. 
[The  King  Prophesying  :  his  enemies  Plotting.] 

I,  2.  And  it  came  to  pass,  when  fesus  had  finished  all 
these  sayings,  he  said  unto  his  disciples,  Ye  know  that  after 
two  days  is  the  feast  of  the  passover,  and  the  Son  of  man  is 
betrayed  to  be  crticified. 

Our  Lord,  having  finished  all  these  sayings  about  the 
destruction  of  Jerusalem,  his  own  Second  Advent,  and 
the  great  Day  of  Judgment,  brought  back  the  thoughts 
of  his  disciples  to  his  own  death.  He  had  often  foretold 
what  the  end  of  his  life  would  be  ;  he  now  states  defi- 
nitely when  it  would  be  :  "  Ye  know  that  after  two  days  is 
the  feast  of  the  passover."     In  a  sense  that  they  probably 


45°    The  King  Anointed  for  his  Burial,  [chap.  xxvi. 

did  not  fully  comprehend,  the  passover,  the  one  great 
passover,  was  about  to  be  observed.  After  two  days,  the 
Paschal  Lamb  of  God,  "  Christ  our  passover  ",  would  be 
slain.  His  betrayal  was  so  certain  and  so  near,  that  it 
might  be  spoken  of  as  already  accomplished:  ''^The 
Son  of  man  is  betrayed  to  be  crucified."  The  time  for 
Christ  to  be  delivered  up  into  the  hands  of  sinners  had 
almost  arrived  ;  and  when  once  his  enemies  had  him  in 
their  power,  they  would  never  rest  until  he  was  crucified. 

3 — 5.  Then  assembled  together  the  chief  priests,  and  the 
scribes,  and  the  elders  of  the  people,  unto  the  palace  of  the 
high  priest,  who  was  called  Caiaphas,  and  consulted  that  they 
might  take  fesus  by  subtilty,  and  kill  him.  But  they  said.  Not 
on  the  feast  day,  lest  there  be  an  ttproar  among  the  people. 

While  Jesus  was  prophesying,  his  enemies  were 
plotting.  Thus  was  fulfilled  Psalm  ii.  2,  "The  rulers 
take  counsel  together  against  the  Lord,  and  against  his 
anointed."  Their  aim  was  that  they  viight  kill  him  ;  but 
they  consulted  how  they  might  take  Jesus  by  subtilty. 
They  decided  not  to  arrest  him"during  the  feast"  (R.V.); 
yet  the  evil  deed  was  to  be  postponed,  not  from  any  re- 
ligious regard  for  the  passover,  but  "lest  there  be  an  up- 
roar among  the  people.  Their  plan  was  contrary  to  Christ's 
prophecy  ;  but  the  event  proved  that  he  was  right  and 
they  were  wrong,  for  he  was  crucified  at  the  time  he  fore- 
told. 


CHAPTER  XXVI.     6—13. 

[The  King  Anointed  for  his  Burial.] 

6,  7.  Now  when  Jesus  was  in  Bethany,  in  the  house  of 
Simon  the  leper,  there  came  unto  him  a  woman  having  an 
alabaster  box  of  very  precious  ointment,  and  poured  it  on  his 
head,  as  he  sat  at  meat. 


CHAP.  XXVI.]  The  King  Anointed  fok  his  Burial.    451 

We  do  not  know  who  Simon  the  leper  was,  nor 
whether  this  woman  was  Mary,  the  sister  of  Lazarus, 
though  I  believe  she  was  the  one  who  came  to  Jesus, 
having  an  alabaster  box  of  very  precious  ointment,  and 
poured  it  on  his  head,  as  he  sat  at  meat.  The  beauty  of 
this  woman's  act  consisted  in  this,  that  it  was  all  for 
Christ.  All  who  were  in  the  house  could  perceive  and 
enjoy  the  perfume  of  the  precious  ointment ;  but  the 
anointing  was  for  Jesus  only. 

8,  9.  But  when  his  disciples  saw  it,  they  had  indignation, 
saying.  To  what  purpose  is  this  waste  ?  For  this  ointment 
m.ight  have  been  sold  for  much,  and  given  to  the  poor. 

When  you  do  the  best  yod  can  do,  from  the  purest 
motives,  and  your  Lord  accepts  your  service,  do  not 
expect  that  your  brethren  will  approve  all  your  actions. 
If  you  do,  you  will  be  greatly  disappointed.  There  was 
never  a  more  beautiful  proof  of  love  to  Christ  than  this 
anointing  at  Bethany ;  yet  the  disciples  found  fault  with 
it :  They  had  indignation,  saying,  ''''  To  7vhat  purpose  is  this 
waste  ?  For  this  ointment  might  have  been  sold  for  much, 
and  given  to  the  poor."  According  to  John's  account,  it 
was  Judas  who  asked,  "  Why  was  not  this  ointment  sold 
for  three  hundred  pence,  and  given  to  the  poor  ? "  The 
same  evangelist  gives  the  reason  for  the  traitor's  ques- 
tion, "  This  he  said,  not  that  he  cared  for  the  poor  ;  h\A 
because  he  was  a  thief,  and  had  the  bag,  and  bare  what 
was  put  therein."  The  complaint  having  been  started 
by  Judas,  others  of  the  disciples  joined  in  it.  If  this 
devoted  and  enthusiastic  woman  had  waited  for  the  ad- 
vice of  these  prudent  people,  she  would  neither  have 
sold  the  ointment,  nor  poured  it  out.  She  did  well  to 
take  counsel  with  her  own  loving  heart,  and  then  to  pour 
the  precious  nard  upon  that  dear  head  which  was  so  soon 
to  be  crowned  with  thorns.  She  thus  showed  that  there 
was,  at  least,  one  heart  in  the  world  that  thought  noth- 
ing was  too  good  for  her  Lord,  and  that  the  best  of  the 


452    The  King  Anointed  for  his  Burial,  [chap.  xxvi. 

best  ought  to  be  given  to  him.     May  she  have  many 
imitators  in  every  age  until  Jesus  comes  again  ! 

10.  When  Jesus  understood  it,  he  said  unto  them.  Why 
trouble  ye  the  woman  ?  for  she  hath  wrought  a  good  work 
upon  me. 

She  had  been  very  happy  in  the  act ;  probably  it  was 
the  happiest  hour  in  all  her  life  when  she  gave  this  costly 
gift  to  the  Lord  she  loved  so  well.  But  a  cloud  passed 
over  her  bright  face  as  the  whispered  complaints  reached 
her  ear.  Jesus  perceived  that  the  murmuring  of  the 
disciples  troubled  the  woman,  so  he  rebuked  them,  and 
commended  her  :  "  Why  trouble  ye  the  woman  ?  for  she 
hath  wrought  a  good  7uork  upon  me."  She  did  something 
we  cannot  do,  for  Christ  is  not  now  here  in  person,  to  be 
anointed  by  those  who  love  him  as  this  woman  did.  We 
can  perform  good  works  upon  others  for  his  sake  ;  and 
he  will  accept  them  as  though  they  were  done  unto  him- 
self. 

1 1 .  For  ye  have  the  poor  always  with  you  ;  but  me  ye  have 
not  always. 

Our  Lord  always  cared  for  the  poor  ;  he  was  himself 
poor,  he  was  the  poor  people's  Preacher,  he  fed  the  hun- 
gry poor,  and  healed  the  sick  poor.  He  would  always 
have  his  people  show  their  love  to  him  by  caring  for  the 
poor  ;  but  he  had  reached  the  one  occasion  in  his  life 
when  it  was  seemly  that  something  should  be  done  spe- 
cially for  himself,  and  this  woman,  by  the  intuition  of 
love,  did  that  very  thing.  Oh,  that  we  might  all  love 
Christ  as  intensely  as  she  did  ! 

12.  13.  For  in  that  she  hath  poured  this  ointment  on  my 
body,  she  did  it  for  my  burial.  Verily  I  say  unto  you.  Where- 
soever this  gospel  shall  be  preached  in  the  whole  world,  there 
shall  also  this,  that  this  woman  hath  done,  be  told  for  a  me- 
morial  of  her. 

She  probably  did  not  know  all  that  her  action  meant 


CHAP.  XXVI.]       The  Betrayer's  Bargain.  453 


when  she  anointed  her  Lord  for  his  burial.  The  con- 
sequences of  the  simplest  action  done  for  Christ  may  be 
much  greater  than  we  think.  Go  thou,  my  sister,  and  do 
what  God  bids  thee  ;  and  it  shall  be  seen  that  thou  hast 
done  far  more  than  thou  knowest.  Obey  the  holy  im- 
pulse within  thy  spirit,  my  brether  ;  and  thou  mayest  do 
ten  thousand  times  more  than  thou  hast  ever  imagined 
to  be  possible. 

This  woman's  outburst  of  affection,  this  simple- 
hearted  act  of  love  to  Christ  himself,  is  one  of  those 
things  which  are  to  live  as  long  as  the  gospel  lives.  The 
aroma  of  this  loving  deed  is  to  abide  as  long  as  the  world 
itself  endures. 


CHAPTER  XXVI.     14—16. 

[The  Betrayer's  Bargain.] 

14 — 16.  Then  one  of  the  twelve,  called  Judas  Iscariot,  went 
unto  the  chief  priests,  and  said  unto  them.  What  will  ye  give 
me,  and  I  will  deliver  him  unto  you  ?  And  they  covenanted 
with  him  for  thirty  pieces  of  silver.  And  from  that  time  he 
sought  opportunity  to  betray  htm. 

What  a  contrast  to  the  incident  we  have  just  been 
considering  !  The  anointing  of  Jesus  is  to  be  the  theme 
of  admiration  wherever  the  gospel  is  preached  ;  but  his 
betrayal  by  Judas  will  be  a  subject  for  execration  to  all 
eternity.  It  was  one  of  the  twelve,  who  went  unto  the  chief 
priests,  to  bargain  for  the  price  of  his  Lord's  betrayal. 
He  did  not  even  mention  Christ's  name  in  his  infamous 
question,  "  What  will  ye  give  me,  and  I  will  deliver  him 
unto  you  ?  "  The  amount  agreed  upon,  thirty  pieces  of 
silver,  was  the  price  of  a  slave  ;  and  showed  how  little 
value  the  chief  priests  set  upon  Jesus,  and  also  revealed 
the  greed  of  Judas  in  selling  his  Master  for  so  small  a 


4S4  The  Last  Passover  [chap,  xxvi, 

sum.  Yet  many  have  sold  Jesus  for  a  less  price  than 
Judas  received  ;  a  smile  or  a  sneer  has  been  sufficient  to 
induce  them  to  betray  their  Lord. 

Let  us,  who  have  been  redeemed  with  Christ's  precious 
blood,  set  high  store  by  him,  think  much  of  him,  and 
praise  him  much.  As  we  .remember,  with  shame  and 
sorrow,  these  thirty  pieces  of  silver,  let  us  never  under- 
value him,  or  forget  the  priceless  preciousness  of  him 
who  was  reckoned  as  worth  no  more  than  a  slave. 


CHAPTER  XXVI.     17—30. 

[The  Last  Passover  and  the  New  Memorial.] 

17,  18.  Now  the  first  day  of  the  feast  of  unleavened  bread 
the  disciples  came  to  Jesus,  saying  unto  him.  Where  wilt  thou 
that  we  prepare  for  thee  to  eat  the  passover  ?  And  he  said. 
Go  into  the  city  to  such  a  man,  and  say  unto  him.  The  Master 
saith.  My  time  is  at  hand ;  I  will  keep  the  passover  at  thy 
house  with  my  disciples. 

How  truly  royal  was  Jesus  of  Nazareth  even  in  his 
humiliation  !  He  had  no  home  of  his  own  wherein  he 
could  "keep  the  passover  "  with  his  disciples  ;  he  was  soon 
to  be  put  to  a  public  and  shameful  death  ;  yet  he  had 
only  to  send  two  of  his  disciples  "  into  the  city  to  such  a 
man  ",  and  the  guest-chamber,  furnished  and  prepared, 
was  at  once  placed  at  his  disposal.  He  did  not  take  the 
room  by  arbitrary  force,  as  an  earthly  monarch  might 
have  done  ;  but  he  obtained  it  by  the  diviner  compulsion 
of  almighty  love.  Even  in  his  lowest  estate,  our  Lord 
Jesus  had  the  hearts  of  all  men  beneath  his  control. 
What  power  he  has  now  that  he  reigns  in  glory  ! 

19.  And  the  disciples  did  as  Jesus  had  appointed  them; 
and  they  made  ready  the  passover. 

If  Christ's  disciples  always  loyally  did  as  Jesus  ap- 


CHAP.  XXVI.]         AND    THE    NeW    MeMORIAL.  455 

pointed  them,  they  would  always  speed  well  on  his  errands. 
There  are  many  more  people  in  the  world  ready  to  yield 
to  Christ  than  some  of  us  think.  If  we  would  only  go 
to  them  as  Peter  and  John  went  to  this  man  in  Jerusa- 
lem, and  say  to  them  what "  the  Master  saith  '',  we  should 
find  that  their  hearts  would  be  opened  to  receive  Christ 
even  as  this  man's  house  was  willingly  yielded  up  at  our 
Lord's  request. 

20,  21.  Now  when  the  even  was  come,  he  sat  down  with 
the  twelve.  And  as  they  did  eat,  he  said.  Verily  I  say  unto 
you,  that  one  of  you  shall  betray  me. 

Our  Lord  remained  in  seclusion  until  the  evening,  and 
then  went  to  the  appointed  place,  and  sat  down,  or  rather, 
reclined  at  the  paschal  table,  with  the  twelve.  And  as  they 
did  eat,  he  said,  "  Verily  I  say  unto  you,  that  one  of  you 
shall  betray  me."  This  was  a  most  unpleasant  thought 
to  bring  to  a  feast,  yet  it  was  most  appropriate  to  the 
passover,  for  God's  commandment  to  Moses  concerning 
the  first  paschal  lamb  was,  "  With  bitter  herbs  they  shall 
eat  it."  This  was  a  painful  reflection  for  our  Lord,  and 
also  for  his  twelve  chosen  companions  :  "  One  of  you  ", 
and  his  eyes  would  glance  round  the  table  as  he  said  it, 
"  One  of  you  shall  betray  me." 

22.  And  they  were  exceeding  sorrowful,  and  began  every 
one  of  them  to  say  unto  him.  Lord,  is  it  If 

That  short  sentence  fell  like  a  bombshell  among  the 
Saviour's  body-guard.  It  startled  them  ;  they  had  all 
made  great  professions  of  affection  for  him,  and,  for  the 
most  part,  those  professions  were  true.  And  they  were 
exceeding  sorrowful :  and  well  they  might  be.  Such  a 
revelation  was  enough  to  produce  the  deepest  emotions 
of  sorrow  and  sadness.  It  is  a  beautiful  trait  in  the 
character  of  the  disciples  that  they  did  not  suspect  one 
another,  but  every  one  of  them  inquired,  almost  incredu- 
lously, as  the  form  of  the  question  implies,  "  Lord,  is  it 


456  The  Last  Passover  [chap.  xxvi. 

li  "  No  one  said,  "  Lord,  is  it  Judas  ?  "  Perhaps  no 
one  of  the  eleven  thought  that  Judas  was  base  enough 
to  betray  the  Lord  who  had  given  him  an  honourable 
place  among  his  apostles. 

We  cannot  do  any  good  by  suspecting  our  brethren  ; 
but  we  may  do  great  service  by  suspecting  ourselves. 
Self -suspicion  is  near  akin  to  humility. 

23,  24.  And  he  answered  and  said.  He  that  dippeth  his 
hand  with  me  in  the  dish,  the  same  shall  betray  me.  The  Son 
of  man  goeth  as  it  is  written  of  him :  but  woe  unto  that  man 
by  whom  the  Son  of  man  is  betrayed!  it  had  been  good  for 
that  m.an  if  he  had  not  been  born. 

A  man  may  get  very  near  to  Christ,  ay,  may  dip  his 
hand  in  the  same  dish  with  the  Saviour,  and  yet  betray 
him.  We  may  be  high  in  office,  and  may  apparently  be 
very  useful,  as  Judas  was  ;  yet  we  may  betray  Christ. 

We  learn  from  our  Lord's  words  that  divine  decrees 
do  not  deprive  a  sinful  action  of  its  guilt  :  "  The  Son  of 
man  goeth  as  it  is  written  of  him  :  but  woe  unto  that  man 
by  whom  the  Son  of  man  is  betrayed."  His  criminality  is 
just  as  great  as  though  there  had  been  no  "  determinate 
counsel  and  foreknowledge  of  God."  "  It  had  been  good 
for  that  man  if  he  had  not  been  born."  The  doom  of 
Judas  is  worse  than  non-existence.  To  have  consorted 
with  Christ  as  he  had  done,  and  then  to  deliver  him  into 
the  hands  of  his  enemies,  sealed  the  traitor's  eternal 
destiny. 

25.  Then  Judas,  which  betrayed  him,  answered  and  said, 
Master,  is  it  I  ?    He  said  unto  him.  Thou  hast  said. 

Judas  appears  to  have  been  the  last  of  the  twelve  to 
ask  the  question,  "  Is  it  I?"  Those  who  are  the  last  to 
suspect  themselves  are  usually  those  who  ought  to  be  the 
first  to  exercise  self-suspicion.  Judas  did  not  address 
Christ  as  "  Lord  ",  as  the  other  disciples  had  done  ;  but 
called   him  Rabbi,  "Master."     Otherwise,  his  question 


CHAP.  XXVI.]  AND    THE    NeW    MEMORIAL.  457 

was  like  that  of  his  eleven  companions  ;  but  he  received 
from  Christ  an  answer  that  was  given  to  no  one  else  :  He 
said  unto  him,  ''■''Thou  hast  said."  Probably  the  reply 
feached  his  ear  alone,  and  if  he  had  not  been  a  hope- 
less reprobate,  this  unmasking  of  his  traitorous  design 
might  have  driven  him  to  repentance  ;  but  there  was 
nothing  in  his  heart  to  respond  to  Christ's  voice.  He 
had  sold  himself  to  Satan  before  he  sold  his  Lord. 

26 — 28.  And  as  they  were  eating,  Jesus  took  bread,  and 
blessed  it,  and  brake  it,  and  gave  it  to  the  disciples,  and  said, 
Take,  eat ;  this  is  my  body.  And  he  took  the  cup,  and  gave 
thanks,  and  gave  it  to  them,  saying.  Drink  ye  all  of  it ;  for 
this  is  m,y  blood  of  the  new  testatnent,  which  is  shed  for  many 
for  the  remission  of  sins. 

The  Jewish  passover  was  made  to  melt  into  the  Lord's 
supper,  as  the  stars  of  the  morning  dissolve  into  the  light 
of  the  sun.  As  they  were  eating,  while  the  paschal  sup- 
per was  proceeding,  Jesus  instituted  the  new  memorial 
which  is  to  be  observed  until  he  comes  again.  How 
simple  was  the  whole  ceremony  !  Jesus  took  bread,  and 
blessed  it,  and  brake  it,  and  gave  it  to  his  disciples,  and  said, 
"  Take,  eat  J  this  is  my  body."  Christ  could  not  have 
meant  that  the  bread  was  his  body,  for  his  body  was 
reclining  by  the  table  ;  but  he  intended  that  broken 
bread  to  represent  his  body  which  was  about  to  be 
broken  on  the  cross.  Then  followed  the  second  memo- 
rial, the  cup,  filled  with  "  the  fruit  of  the  vine  ",  of  which 
Christ  said,  "Drink  ye  all  of  it." 

There  is  no  trace  here  of  any  altar  or  priest  ;  there  is 
nothing  about  the  elevation  or  adoration  of  the  host  ; 
there  is  no  resemblance  between  the  Lord's  supper  and 
the  Romish  mass.  Let  us  keep  strictly  to  the  letter  and 
spirit  of  God's  Word  in  everything  ;  for,  if  one  adds  a 
little,  another  will  add  more,  and  if  one  alters  one  point, 
and  another  alters  another  point,  there  is  no  telling  how 
far  we  shall  get  from  the  truth. 


4S8  The  King  again  Prophesying:  [chap.  xxvi. 

The  disciples  had  been  reminded  of  their  own  lia- 
bility to  sin ;  now  their  Saviour  gives  them  a  personal 
pledge  of  the  pardon  of  sin,  according  to  Mark's  record 
of  his  words,  "  This  cup  is  the  new  testament  in  my  blood, 
which  is  shed  for  you." 

29.  But  I  say  unto  you,  I  will  not  drink  henceforth  of  this 
fruit  of  the  vine,  until  that  day  when  I  drink  it  new  with  you 
in  my  Father's  kingdom. 

Thus  Jesus  took  the  great  Nazarite  vow  never  to 
drink  of  the  fruit  of  the  vine  till  he  should  drink  it  new 
with  his  disciples  in  his  Father's  kingdom.  He  will 
keep  his  tryst  with  all  his  followers,  and  they  with  him 
shall  hold  high  festival  for  ever. 

30.  And  when  they  had  sung  an  hymn,  they  went  out  into 
the  mount  of  Olives. 

Was  it  not  truly  brave  of  our  dear  Lord  to  sing  un- 
der such  circumstances  ?  He  was  going  forth  to  his  last 
dread  conflict,  to  Gethsemane,  and  Gabbatha,  and  Gol- 
gotha ;  yet  he  went  with  a  song  on  his  lips.  He  must 
have  led  the  singing,  for  the  disciples  were  too  sad  to 
start  the  hallel  with  which  the  paschal  feast  closed : 
And  when  they  had  sung  an  hymn,  they  went  out  into  the 
mount  of  Olives.  Then  came  that  desperate  struggle  in 
which  the  great  Captain  of  our  salvation  wrestled  even 
to  a  bloody  sweat,  and  prevailed. 


CHAPTER  XXVI.     31—35. 
[The  King  again  Prophesying:  Peter  Protesting.] 

31,  32.  Then  saith  fesus  unto  them.  All  ye  shall  be  of- 
fended because  of  me  this  night :  for  it  is  written,  I  will  smite 
the  shepherd,  and  the  sheep  of  the  flock  shall  be  scattered 


CHAP.  XXVI.]  Peter  Protesting.  459 

abroad.     But  after  I  am  risen  again,  I  will  go  before  you  into 
Galilee. 

Observe  our  Lord's  habit  of  quoting  Scripture.  He 
was  able  to  speak  words  of  infallible  truth,  yet  he  fell 
back  upon  the  Inspired  Record  in  the  Old  Testament. 
His  quotation  from  Zechariah  does  not  seem  to  have 
been  really  necessary,  but  it  was  most  appropriate  to  his 
])rophecy  to  his  disciples  :  "  All  ye  shall  be  offended  be- 
cause of  me  this  night :  for  it  is  written,  I  will  smite  the 
shepherd,  and  the  sheep  of  the  flock  shall  be  scattered 
abroad."  Jesus  was  the  Shepherd  who  was  about  to  be 
smitten,  and  he  foretold  the  scattering  of  the  sheep. 
Even  those  leaders  of  the  flock  that  had  been  first  chosen 
by  Christ,  and  had  been  most  with  him,  would  stumble 
and  fall  away  from  him  on  that  dread  night  ;  but  the 
Shepherd  would  not  lose  them,  there  would  be  a  re-union 
between  him  and  his  sheep  :  ''After  I  am  risen  again,  / 
7vill  go  before  you  into  Galilee.''  Once  again  he  would 
resume,  for  a  little  while,  the  character  of  their  Shepherd- 
King,  and  with  them  he  would  revisit  some  of  their  old 
haunts  in  Galilee,  ere  he  ascended  to  his  heavenly  home. 
"  I  will  go  before  you,"  suggests  the  idea  of  the  Good 
Shepherd  leading  his  flock  after  the  Eastern  manner. 
Happy  are  his  sheep  in  having  such  a  Leader,  and  blessed 
are  they  in  following  him  whithersoever  he  goeth. 

33.  Peter  anstvered  and  said  unto  him,  Tliough  all  men 
shall  be  offended  because  of  thee,  yet  will  I  never  be  offended. 

This  was  a  very  presumptuous  speech,  not  only  be- 
cause of  the  self-confidence  it  betrayed,  but  also  because 
it  was  a  fiat  contradiction  of  the  Master's  declaration. 
Tesus  said,  "  All  ye  shall  be  offended  because  of  me  this 
night ;"  but  Peter  thought  he  knew  better  than  Christ, 
so  he  answered,  ''Though  all  men  shall  be  offended  because 
of  thee,  yet  will  I  never  be  offended."  No  doubt  these 
words  were  spoken  from  his  heart ;  but  "  the  heart  is 
deceitful  above  all  things,  and  desperately  wicked."  Peter 


460  The  King  again  Prophesying,  [chap.  xxvt. 

must  have  been  amazed,  the  next  morning,  as  he  dis- 
covered the  deceitfulness  and  wickedness  of  his  own 
heart,  as  manifested  in  his  triple  denial  of  his  Lord. 

He  who  thinks  himself  so  much  stronger  than  his 
brethren,  is  the  very  man  who  will  prove  to  be  weaker 
than  any  of  them,  as  did  Peter,  not  many  hours  after  his 
boast  was  uttered. 

34.  Jesus  said  unto  him.  Verily  I  say  unto  thee.  That  this 
night,  before  the  cock  crow,  thou  shalt  deny  me  thrice. 

Jesus  now  tells  his  boastful  disciple  that,  before  the 
next  morning's  cock-crowing,  he  will  thrice  deny  his 
Lord.  Not  only  would  he  stumble  and  fall  with  his 
fellow-disciples,  but  he  would  go  beyond  them  all  in  his 
repeated  denials  of  that  dear  Master  whom  he  professed 
to  love  with  intenser  affection  than  even  John  possessed. 
Peter  declared  that  he  would  remain  true  to  Christ  if  he 
were  the  only  faithful  friend  left ;  Jesus  foretold  that,  of 
all  the  twelve,  only  Judas  would  exceed  the  boaster  in 
wickedness. 

35.  Peter  said  unto  him.  Though  I  should  die  with  thee, 
yd  will  I  not  deny  thee.     Likewise  also  said  all  the  disciples. 

Here  again  Peter  contradicts  his  Master  straight  to 
his  face.  It  was  a  pity  that  he  should  have  boasted  once 
after  his  Lord's  plain  prophecy  that  all  the  disciples 
would  that  night  be  offended  because  of  him  ;  but  it  was 
shameful  that  Peter  should  repeat  his  self-confident  dec- 
laration in  the  teeth  of  Christ's  express  prediction  con- 
cerning him.  He  was  not  alone  in  his  utterance,  for 
likewise  also  said  all  the  disciples.  They  all  felt  that  un- 
der no  circumstances  could  they  deny  their  Lord.  We 
have  no  record  of  the  denial  of  Christ  by  the  other  ten 
apostles,  although  they  all  forsook  him  and  fled,  and  thus 
practically  disowned  him.  Remembering  all  that  they 
had  seen  and  heard  of  him,  and  especially  bearing  in 
mind  his  most  recent  discourses,  the  communion  in  the 


riHAP.  XXVI.]  The  King  beneath  the  Olive-trees.    461 

upper  room,  and  his  wondrous  intercessory  prayer  on 
their  behalf,  we  are  not  surprised  that  they  felt  them- 
selves bound  to  him  for  ever.  But,  alas  !  notwithstand- 
ing their  protests,  the  King's  prophecy  was  completely 
fulfilled,  for  that  night  they  were  all  "  offended ",  or 
"caused  to  stumble"  (R.  V.  margin),  and  Peter  thrice 
denied  his  Lord. 


CHAPTER  XXVI.     36—46. 

[The  King  beneath  the  Olive-trees.J 

Here  we  come  to  the  Holy  of  Holies  of  our  Lord's 
life  on  earth.  This  is  a  mystery  like  that  which  Moses 
saw  when  the  bush  burned  with  fire,  and  was  not  con- 
sumed. No  man  can  rightly  expound  such  a  passage  as 
this  ;  it  is  a  subject  for  prayerful,  heart-broken  medita- 
tion, more  than  for  human  language.  May  the  Holy 
Spirit  graciously  reveal  to  us  all  that  we  can  be  permitted 
to  see  of  the  King  beneath  the  olive-trees  in  the  garden 
of  Gethsemane  ! 

36.  Then  cometh  Jesus  with  them  unto  a  place  called 
Gethsemane,  and  saith  unto  the  disciples.  Sit  ye  here,  -while  I 
go  and  pray  yonder. 

Our  Lord  directed  eight  of  his  disciples  to  keep  watch 
either  outside  or  near  the  entrance  of  Gethsemane,  "  the 
olive-press."  This  garden  had  been  Christ's  favourite 
place  for  private  prayer,  and  it  was  well  selected  as  the 
scene  of  his  last  agonizing  supplication. 

"  'Twas  here  the  Lord  of  life  appeared. 
And  sigh'd,  and  groan'd,  and  pray'd,  and  fear'd  ; 
Bore  all  incarnate  God  could  bear, 
With  strength  enough,  and  none  to  spare.'' 


462    The  King  beneath  the  Olive-trees,  [chap.  xxvi. 

37,  38.  And  he  took  with  him  Peter  and  the  two  sons  of 
Zebedee,  and  began  to  be  sorrowful  and  very  heavy.  Then 
saith  he  unto  them.  My  soul  is  exceeding  sorrowful,  even  unto 
death  :  tarry  ye  here,  and  watch  with  7ne. 

The  three  disciples  who  had  been  with  him  on  the 
Mount  of  Transfiguration  were  privileged  to  be  nearer  to 
him  than  the  rest  of  their  brethren  ;  but  even  they  must 
not  be  actually  with  him.  His  sorrow  was  so  great  that 
he  must  bear  it  alone  ;  and  there  was  also  that  Scripture 
to  be  fulfilled,  "  I  have  trodden  the  winepress  alone  ;  and 
of  the  people  there  was  none  with  me."  Yet  would  he 
have  his  three  choicest  companions  near  him,  that  he 
might  derive  such  slight  solace  from  their  presence  as 
they  could  convey  to  him.  They  had  never  before  seen 
their  Lord  overwhelmed  with  Atlantic  billows  of  sorrow 
like  those  that  rolled  in  upon  him  as  he  began  to  be  sor- 
rowful and  very  heavy.  He  was  bowed  down  as  if  an 
enormous  weight  rested  on  his  soul,  as  indeed  it  did. 
This  was  the  soul-travail,  the  soul-offering  for  sin,  which 
was  completed  on  the  cross  ;  and  well  might  he  say, 
"  My  soul  is  exceeding  sorrowful,  even  unto  death."  The 
sorrow  of  his  soul  was  the  very  soul  of  his  sorrow  ;  his 
soul  was  full  of  sorrow,  until  he  seemed  to  reach  the  ut- 
most limit  of  endurance,  and  to  be  at  the  very  gate  of 
death.  In  such  dire  distress  he  needed  faithful  friends 
at  hand,  so  he  said  to  Peter,  James,  and  John,  "  Tarry 
ye  here,  and  watch  with  me."  He  must  bear  alone  the 
awful  burden  of  his  people's  sin  ;  but  his  disciples  might 
show  their  sympathy  with  him  by  watching  at  a  respect- 
ful distance,  and  adding  their  poor  prayers  to  his  mighty 
wrestlings.  Alas  !  they  did  not  prize  the  privilege  Christ 
gave  them  :  have  not  we  been  too  much  like  them  when 
our  Saviour  has  bidden  us  watch  with  him  ? 

39.  And  he  went  a  little  farther,  and  fell  on  his  face,  and 
prayed,  saying,  O  my  Father,  if  it  be  possible,  let  this  cup  pass 
from  me :  nevertheless  not  as  I  will,  but  as  thou  wilt. 


CHAP.  XXVI.]  The  King  beneath  the  Olive-trees.   463 

Was  he  heard  ?  Yes,  verily,  and  especially  in  that 
which  was  the  very  pith  and  marrow  of  his  prayer  : 
"  Not  as  I  will,  but  as  thou  wilt."  This  was  the  vital  part 
of  his  petition,  its  true  essence  ;  for  much  as  his  human 
nature  shrank  from  the  "  cup  ",  still  more  did  he  shrink 
from  any  thought  of  acting  contrary  to  his  Father's  will. 
Christ's  sense  of  sonship  was  clear  and  undimmed  even 
in  that  dark  hour,  for  he  began  his  prayer  with  the  filial 
utterance,  "  O  my  Father." 

40.  And  he  cometh  unto  the  disciples,  and  findeth  them 
asleep,  and  saith  unto  Peter,  What,  could  ye  not  watch  with 
me  one  hour  ? 

We  cannot  tell  how  long  he  had  been  wrestling  alone 
in  prayer ;  but  it  was  long  enough  for  the  disciples  to 
fall  asleep.  Peter  had  constituted  himself  the  spokes- 
man of  the  company,  therefore  to  him  our  Lord  addressed 
his  gentle  rebuke,  which  was  meant  also  for  his  com- 
panions :  "  What,  could  ye  not  watch  with  me  one  hottr?" 
According  to  Mark  xiv.  37,  the  question  was  put  per- 
sonally to  Peter,  "  Simon,  sleepest  thou  ?  "  It  was  bad 
enough  for  James  and  John  to  be  slumbering  instead  of 
watching  ;  but  after  all  Peter's  boasting,  it  seemed  worse 
in  his  case.  He  who  had  made  the  loudest  protestations 
of  devotion  deserved  to  be  the  most  blamed  for  his 
unfaithfulness. 

41.  Watch  and  pray,  that  ye  enter  not  into  temptation  : 
the  spirit  indeed  is  willing,  but  the  flesh  is  weak. 

It  was  truly  kind  on  Christ's  part  to  find  an  excuse 
for  his  weak  and  weary  disciples  ;  it  was  just  like  him  to 
say  anything  that  he  could  in  their  praise  even  though 
they  had  slept  when  they  ought  to  have  watched.  Yet 
he  repeated  the  command,  "  Watch"  for  that  was  the 
special  duty  of  the  hour  ;  and  he  added,  "  and  pray,"  for 
prayer  would  help  them  to  watch,  and  watching  would 
aid  them  in  praying.     Watching  and  praying  were  en- 


464  The  King  beneath  the  Olive-trees,  [chap,  xxvi. 

joined  for  a  special  purpose  :  "  that  ye  enter  not  into  temp- 
tation." He  knew  what  sore  temptations  were  about  to 
assail  them,  so  he  would  have  them  doubly  armed  by — 

"  Watching  unto  prayer." 

42.  He  went  away  again  the  second  time,  and  prayed, 
saying,  O  my  Father,  if  this  cup  may  not  pass  away  from  m.e, 
except  I  drink  it,  thy  will  be  done. 

These  calm,  simple  words  scarcely  convey  to  our 
minds  a  full  idea  of  the  intense  agony  under  which  they 
were  uttered.  Luke  mentions  that  our  Saviour,  in  his 
second  supplication,  "  prayed  more  earnestly :  and  his 
sweat  was  as  it  were  great  drops  of  blood  falling  down  to 
the  ground."  The  tension  upon  his  whole  frame  became 
so  great  that  his  life  seemed  oozing  away  through  every 
pore  of  his  body  ;  and  he  was  so  weak  and  faint,  through 
the  terrible  strain,  that  he  might  well  fear  that  his 
human  nature  would  sink  under  the  awful  trial,  and 
that  he  would  die  before  his  time.  Yet  even  then  he 
recognized  his  sonship  :  "  O  my  Father!"  and  he  ab- 
solutely surrendered  himself  to  his  Father's  will :  "  Thy 
will  be  done." 

43,  44.  And  he  came  and  found  them  asleep  again  :  for 
their  eyes  were  heavy.  And  he  left  them,  and  went  away 
again,  and  prayed  the  third  time,  saying  the  same  words. 

Great  sorrow  produces  different  results  in  different 
persons.  In  the  Saviour's  case,  it  aroused  him  to  an 
awful  agony  of  earnestness  in  prayer ;  in  the  disciples' 
case,  it  sent  them  to  sleep.  Luke  says  that  they  were 
"sleeping  for  sorrow."  Their  Master  might  find  an 
excuse  for  their  neglect ;  but  oh  !  how  they  would  blame 
themselves  afterwards  for  missing  that  last  opportunity 
of  watching  with  their  wrestling  Lord  !  As  he  could  get 
no  comfort  from  them,  he  left  them,  and  went  away  again, 
and  prayed  the  third  time,  saying  the  same  words.     Those 


CHAP.  XXVI.]  The  King  beneath  the  Olive-trees.   465 

who  teach  that  we  should  pray  but  once,  and  not  repeat 
the  petition  that  we  present  to  the  Lord,  cannot  quote 
our  Saviour's  example  in  support  of  their  theory,  for 
thrice  on  that  dread  night  he  offered  the  same  supplica- 
tion, and  even  used  the  same  language.  Paul,  also,  like 
his  Master,  "  besought  the  Lord  thrice  "  that  the  "  thorn 
in  the  flesh,  the  messenger  of  Satan,"  might  depart  from 
him. 

45,  46.  Then  cometh  he  to  his  disciples,  and  saiih  unto 
them.  Sleep  on  now,  and  take  your  rest :  behold,  the  hour  is  at 
hand,  and  the  Son  of  man  is  betrayed  into  the  hands  of  sin- 
ners. Rise,  let  us  be  going'  •  behold,  he  is  at  hand  that  doth 
betray  me. 

I  do  not  think  Jesus  was  speaking  ironically  when  he 
said,  "  Sleep  on  now,  and  take  your  rest :  "  but  that  he 
allowed  them  to  take  a  little  sleep  while  he  sat  by,  and 
watched.  Not  long  did  he  sit,  or  did  they  sleep  ;  for 
through  the  olives  he  could  see  the  glare  of  the  approach- 
ing torches,  and  the  stillness  of  the  night  was  broken  by 
the  tramping  and  shouting  of  the  rabble  throng  that  had 
come  to  arrest  him.  He  gently  wakened  his  drowsy  dis- 
ciples by  saying,  "  Hise,  let  us  be  going  : "  adding  words 
that  must  have  struck  terror  to  their  "sorrowing  hearts  : 
"Behold,  he  is  at  hand  that  doth  betray  me."  The  crush- 
ing in  "  the  olive-press  "  was  over.  The  long  looked-for 
" hour"  oi  betrayal  had  come;  and  Jesus  went  calmly 
forward,  divinely  strengthened  to  meet  the  terrible  trials 
that  yet  awaited  him  ere  he  could  fully  accomplish  the 
redemption  of  his  chosen  people. 


466  The  King's  Betrayal.         [chap.  xxvi. 


CHAPTER  XXVI.     47—56. 

[The  King's  Betrayal.] 

47 — 49-  And.  while  he  yet  spake,  lo,  Judas,  one  of  the  twelve, 
came,  and  with  him  a  great  multitude  with  swords  and  staves, 
from  the  chief  priests  and  elders  of  the  people.  Now  he  that 
betrayed  him  gave  the?n  a  sign,  saying.  Whomsoever  I  shall 
kiss,  that  same  is  he :  hold  him  fast.  And  forthwith  he  came 
to  Jesus,  and  said.  Hail,  master  ;  and  kissed  him. 

It  is  a  remarkable  fact  that  we  do  not  read,  in  the 
New  Testament,  that  any  one  of  the  twelve,  exce^^t  Judas, 
ever  kissed  Jesus.  It  seems  as  if  the  most  impudent  fa- 
miliarity was  very  near  akin  to  dastardly  treachery.  This 
sign  of  Judas  was  typical  of  the  way  in  which  Jesus  is 
generally  betrayed.  When  men  intend  to  undermine  the 
inspiration  of  the  Scriptures,  how  do  they  begin  their 
books  ?  Why,  always  with  a  declaration  that  they  wish 
to  promote  the  truth  of  Christ !  Christ's  name  is  often 
slandered  by  those  who  make  a  loud  profession  of  attach- 
ment to  him,  and  then  sin  foully  as  the  chief  of  trans- 
gressors. There  is  the  Judas-kiss  first,  and  the  betrayal 
afterwards.  Thus  Judas  said,  *'  Hail,  master  j  "  and  kissed 
him  much  (R.V.  margin);  betraying  him  by  the  act  that 
ought  to  have  been  the  token  of  firmest  friendship. 

50.  And  Jesus  said  unto  him.  Friend,  wherefore  art  thou 
come  ?    Then  came  they,  and  laid  hands  on  Jesus,  and  took  him. 

The  meek  and  lowly  Jesus  spake  not  as  any  mere 
man  might  have  done  under  such  circumstances.  He 
did  not  address  Judas  as  "  Wretch  !  "  or,  "  Miscreant !  " 
but  his  first  word,  after  receiving  the  traitor's  kiss,  was, 
"Friend!"  He  did  not  denounce  him  as  the  vilest  of 
mankind,  but  quietly  said,  "  Wherefore  art  thou  come  ?  " 
or,  "  Do  that  for  which  thou  art  come."    (R.V.)     Right 


CHAP.  XXVI.]         The  King's  Betrayal.  467 

royally  did  our  King  behave  in  that  trying  hour.  Then 
came  they,  and  laid  hands  on  Jesus,  and  took  him.  He  of- 
fered no  resistance,  although  the  whole  multitude  would 
have  been  powerless  to  seize  him  unless  he  had  been 
willing  to  be  taken.  They  came  to  take  him,  so  he 
shielded  his  disciples  from  arrest  while  he  yielded  up 
himself  to  his  captors,  saying,  "  If  therefore  ye  seek  me, 
let  these  go  their  way."  Jesus  was  always  thoughtful  of 
others  ;  he  was  so  in  the  garden,  and  even  when  hanging 
on  the  cross. 

51,  52.  And,  behold,  one  of  them  which  were  with  Jesus 
stretched  out  his  hand,  and  drew  his  sword,  and  struck  a  ser- 
vant of  the  high  priest's,  and  smote  off  his  ear.  Then  said 
Jesus  unto  him.  Put  up  again  thy  sword  ijito  his  place :  for 
all  they  that  take  the  sword  shall  perish  with  the  sword. 

A  good  man's  hand  is  never  more  out  of  place  than 
when  it  is  on  the  sword-hilt  ;  yet  there  is  always  a  ten- 
dency, even  among  Christians,  to  draw  the  sword  from 
its  scabbard.  It  would  have  been  far  better  if  Peter's 
hands  had  been  clasped  in  prayer.  That  act  of  cutting 
off  the  ear  of  Malchus  helped  to  identify  him  as  one  who 
was  with  Christ  in  the  garden,  and  directly  led  to  one  of 
his  denials  of  his  Lord  (John  xviii.  26,  27).  The  sword 
never  helps  to  establish  Christ's  kingdom  ;  all  that  is  ever 
done  by  it  will  have  to  be  undone.  Brute  force  will 
throw  down  what  brute  force  has  built  up. 

53.  54.  Thinkest  thou  that  I  cannot  now  pray  to  my  Father, 
and  he  shall  presently  give  me  tnore  than  twelve  legions  of 
angels?  But  how  then  shall  the  scriptures  be  fulfilled,  that 
thus  it  must  be  f 

How  royally  our  King  speaks  !  He  was  the  true 
Master  of  the  situation.  He  had  but  to  pray  to  his 
Father,  and  "  more  than  twelve  legions  of  angels  "  would 
come  flashing  down  from  the  court  of  heaven.  Each 
timid  disciple  might  have  found  himself  captain  of  an 
angelic  legion,  while  their  Lord  might  have  had  as  many 


468  The  King's  Betrayal.         [chap.  xxvi. 

more  as  he  chose.  There  was,  however,  one  difficulty 
in  the  way:  "How  then  shall  the  scriptures  be  fulfilled, 
that  thus  it  must  be  ?  "  Jesus  thought  more  of  fulfilling 
the  Scriptures  than  of  being  delit^ered  from  the  hands  of 
wicked  men.  Neither  Jewish  bands  nor  Roman  ropes 
could  have  held  him  captive  if  he  had  not  been  under 
the  bond  of  a  mightier  force,  even  that  eternal  covenant 
into  which  he  had  entered  on  behalf  of  his  people. 

55.  If!  that  same  hour  said  Jesus  to  the  multitudes,  Are 
ye  come  out  as  against  a  thief  with  swords  and  staves  for  to 
take  }ne  f  I  sat  daily  with  you  teaching  in  the  temple,  and  ye 
laid  no  hold  on  me. 

Luke  says  that  this  question  was  put  to  "  the  chief 
priests,  and  captains  of  the  temple,  and  the  elders."  Yet 
even  to  them  Jesus  only  addressed  a  mild  expostulation, 
instead  of  the  terrible  denunciation  that  their  conduct 
deserved.  It  did  seem  a  great  farce  for  multitudes  with 
swords  and  staves  to  go  out  from  Jerusalem,  at  midnight, 
to  arrest  "the  Man  of  Sorrows",  who  would  not  allow 
one  of  his  followers  to  draw  a  sword  in  his  defence.  Yet 
even  his  foes  knew  that  he  possessed  extraordinary  power 
if  he  only  chose  to  exert  it ;  and  their  numbers,  arms, 
and  authority  were  so  many  unconscious  tributes  to  his 
royal  dignity  and  might. 

56.  But  all  this  was  done,  that  the  scriptures  of  the 
prophets  tnight  be  fulfilled.  Then  all  the  disciples  forsook 
him,  and  fled. 

Our  Lord's  one  great  concern  was  that  he  might  finisli 
the  work  he  had  come  to  perform,  and  that  so  the  script- 
tires  of  the  prophets  might  be  fulfilled. 

Jesus  was  not  surprised  that  a//  the  disciples  forsook 
him,  and  fled ;  for  he  had  foretold  that  they  would  do  so. 
He  knew  them  better  than  they  knew  themselves,  so  he 
prophesied  that  the  flock  would  be  scattered  when  the 
Shepherd  should  be  smitten.  So  it  was  ;  for  when  the 
fierce  wolves  came  and  seized  him,  the  sheep  all  fled. 


CHAP,  xxvi.j  The  King  before  the  High  Priest.      469 


It  would  have  been  to  the  eternal  honour  of  any  one 
of  the  disciples  to  have  kept  close  to  Christ  right  up  to 
the  last  ;  but  neither  the  loving  John  nor  the  boastful 
Peter  stood  the  test  of  that  solemn  time.  Human  nature 
is  such  poor  stuff,  even  at  the  best,  that  we  cannot  hope 
that  any  of  us  would  have  been  braver  or  more  faithful 
than  the  apostles  were. 


CHAPTER  XXVI.     57—68. 
[The  King  before  the  Jewish  High  Priest.] 

57.  And  they  that  had  laid  hold  on  Jesus  led  him  away  to 
Caiaphas  the  high  priest,  where  the  scribes  and  the  elders 
were  assembled. 

Some  of  the  chief  priests  and  elders  were  so  enraged 
against  Christ  that  they  went  to  Gethsemane  with  the 
Roman  cohort  that  was  sent  to  arrest  Jesus  ;  the  rest  of 
them  met  at  the  house  of  Caiaphas  the  high  priest,  wait- 
ing for  their  victim  to  be  brought  to  them.  It  was  night, 
or  early  morning  ;  but  they  were  only  too  willing  to  sit 
up  to  judge  the  Lord  of  glory,  and  put  the  King  of  Israel 
to  shame. 

58.  But  Peter  followed  him  afar  off  unto  the  high  priest' s 
palace,  and  went  in,  and  sat  with  the  servants,  to  see  the  end. 

Peter  was  not  to  be  blamed  because  he  followed  afar 
off,  for  at  first  he  and  John  were  the  only  two  disciples 
who  followed  their  captive  Master.  John  went  with 
Jesus  into  the  high  priest's  palace,  and  by  his  influence 
Peter  was  also  admitted.  Attracted  by  the  fire,  Feter  sat 
with  the  servants  j  a  dangerous  place  for  him,  as  it  soon 
proved.     When   a  servant  of  Christ  by  his  own  choice 


470  The  King  before  [chap.  xxvi. 

sits  with    the    servants  of    the   wicked,  sin   and  sorrow 
speedily  follow. 

59 — 6i.  Now  the  chief  priests,  and  elders,  and  all  the 
council,  sought  false  witness  against  Jesus,  to  put  him  to 
death  ;  btct  found  none  :  yea,  though  many  false  witnesses 
came,  yet  found  they  none.  At  the  last  came  two  false  wit- 
nesses, and  said.  This  fellow  said,  I  am  able  to  destroy  the 
temple  of  God,  and  to  build  it  in  three  days. 

The  enemies  of  Jesus  wanted  to  put  him  to  death , 
they  must  therefore  have  at  least  two  witnesses  against 
him,  for  by  the  law  of  Moses  the  evidence  of  one  witness 
was  not  sufficient  to  convict  any  person  accused  of  a 
crime  deserving  the  death  penalty.  The  chief  priests, 
and  elders.,  and  all  the  council,  sought  false  witness,  but 
found  none  ;  until  at  the  last  came  two  false  witnesses,  who 
wrested  Christ's  words,  and  misrepresented  his  meaning; 
but  even  they  did  not  agree  in  their  testimony  (Mark 
xiv.  59),  and  therefore  Jesus  could  not  be  condemned. 

62.  And  the  high  priest  arose,  and  said  unto  him.  Answer - 
est  thou  nothing?  what  is  it  which  thesewitness  against  thee? 

What  was  the  use  of  answering  ?  There  really  was 
nothing  to  answer  except  palpable  and  wilful  misrepresen- 
tation. Our  Lord  also  knew  that  the  council  had  deter- 
mined to  put  him  to  death  ;  and  beside  that,  there  was 
another  prophecy  to  be  fufilled  :  "  He  is  brought  as  a 
lamb  to  the  slaughter,  and  as  a  sheep  before  her  shearers 
is  dumb,  so  he  openeth  not  his  mouth." 

63,  64.  But  Jesus  held  his  peace.  And  the  high  priest 
answered  and  said  unto  him,  I  adjure  thee  by  the  living  God, 
that  thou  tell  us  whether  thou  be  the  Christ,  the  Son  of  God. 
Jesus  saith  unto  him,  Thou  hast  said :  nevertheless  I  say  unto 
you.  Hereafter  shall  ye  see  the  Son  of  man  sitting  on  the  right 
hand  of  power,  and  coming  i7i  the  clouds  of  heaven. 

The  time  for  Christ  to  speak  had  come.  First  he 
answered  the  high  priest's  solemn  adjuration,  and  declared 


CHAP.  XXVI.]       THE  Jewish  High  Priest.  47 1 

that  he  was  ^^  The  Christ,  the  Son  of  God."  There  was 
no  longer  any  reason  for  concealing  that  fact.  Then  he 
uttered  a  prophecy  that  must  have  startled  his  accusers. 
He  stood  there  bound,  apparently  alone  and  helpless 
before  his  powerful  enemies,  who  expected  soon  to  put 
him  to  death;  yet  the  Prophet-King  declared  that  they 
should  be  witnesses  of  his  future  glory,  and  see  him  "  sit- 
ting on  the  right  hand  of  power,  and  coming  in  the  clouds 
of  heaven."  His  hearers  rightly  understood  him  to  claim 
10  be  divine,  and  gladly  do  we  acknowledge  the  justice 
uf  his  claim. 

65,  66.  Then  the  high  priest  rent  his  clothes,  saying.  He 
hath  spoken  blasphemy  ;  what  further  need  have  we  of  wit- 
nesses? behold,  now  ye  have  heard  his  blasphemy.  What  think 
vf?     They  ansa'ered  and  said.  He  is  guilty  of  death. 

If  he  had  not  been  God  Incarnate,  he  would  have 
been  guilty  of  blasphemy,  and  would  have  deserved  to 
die.  By  the  law  of  Moses,  a  blasphemer  was  to  be 
stoned  to  death  (Lev.  xxiv.  i6).  Christ's  works  had 
proved  that  he  was  God,  so  his  words  were  not  those  of 
a  blasphemer  ;  but  his  confession  gave  his  enemies  the 
opening  they  were  seeking,  and  they  declared  him  to  be 
unworthy  to  live  :  They  answered  and  said,  "  He  is  guilty 
of  death."  He  had  foretold  that  he  would  be  crucified,' 
whereas  the  punishment  for  blasphemy  was  death  by 
stoning  ;  so  further  forms  of  trial  must  be  gone  through 
l)efore  the  end  would  come. 

67,  68.  Then  did  they  spit  in  his  face,  and  buffeted  him  ; 
and  others  smote  him  with  the  palms  of  their  hands,  saying. 
Prophesy  unto  us,  thou  Christ,  Who  is  he  that  smote  thee  f 

Oh,  what  shameful  indignities  and  cruelties  were 
heaped  upon  our  precious  Saviour  ! 

"See  how  the  patient  Jesus  stands, 
Insulted  in  his  lowest  case  ! 
Sinners  have  bound  the  Almighty  hands, 
And  spit  in  their  Creator's  face." 


472        The  King  Denied  by  his  Disciple,  [chap.  xxvi. 

Put  together  these  two  texts  :  Then  did  they  spit  in  his 
face, — "  And  I  saw  a  great  white  throne,  and  him  that  sat 
on  it,  from  whose  face  the  earth  and  the  heaven  fled  away; 
and  there  was  found  no  place  for  them."  In  the  day  of 
his  humiliation,  they  struck  him,  and  mocked  him,  saying, 
"  Prophesy  unto  us,  thou  Christ,  Who  is  he  that  smote  thee  1 " 
Unless  they  repented  of  their  wickedness,  the  day  will  come 
when  the  Divine  Judge  will  point  out  each  one  of  them 
who  then  abused  him,  and  he  will  say,  "  Thou  art  the 


CHAPTER  XXVI.     69—75. 

[The  King  Denied  by  his  Disciple.] 

69,  70.  JVow  Peter  sat  without  in  the  palace ;  and  a  damsel 
came  tmto  him,  saying,  Thou  also  wast  with  fesus  of  Galilee. 
But  he  denied  before  them  all,  saying,  I  know  not  what  thou 
sayesi. 

While  our  Lord  was  in  the  high  priest's  house,  Peter 
sat  without  in  the  palace.  In  the  courtyard  overlooked 
by  the  rooms  of  the  palace,  the  servants  and  officers  had 
lighted  a  fire  to  warm  themselves  while  they  waited  to 
see  what  would  be  done  with  Jesus.  Peter  joined  the 
company,  and  a  damsel,  who  had  let  him  in  at  John's 
request,  said  to  him,  "  Thou  also  wast  with  Jesus  of 
Galilee.''  Now  came  the  test  of  his  confident  boast  to 
his  Lord,  "  Though  I  should  die  with  thee,  yet  will  I  not 
deny  thee."  But  he  denied  before  them  all,  sayitig,  "  I  knoiv 
not  what  thou  saycst."  Whatever  the  consequences  of 
confessing  Christ  might  have  been  to  Peter,  they  could 
not  have  been  as  bad  as  this  base  denial  was. 

71,  72.  And  when  he  was  gone  out  into  the  porch,  another 
maid  saw  him,  and  said  unto  them  that  were  there.  This  f el- 


CHAP.  XXVI.]  The  King  Denied  by  his  Disciple.        473 

hnv  was  also  with  Jesus  of  Nazareth.     And  again  he  denied 
with  an  oath,  I  do  not  know  the  man. 

There  were  so  many  who  had  seen  Peter  with  Christ 
that  he  was  easily  recognized  as  one  of  the  companions  of 
the  Nazarene.  His  second  denial  differed  from  the  first, 
in  that  he  added  an  oath  to  the  lie,  and  declared  concern- 
ing Christ,  "  I  do  not  know  the  man."  Perhaps  the  oath  was 
meant  to  prove  that  he  was  no  follower  of  him  who  said, 
"  Swear  not  at  all ; "  or  it  may  have  been  a  return  to 
Peter's  old  habit  before  his  conversion.  When  once  a 
child  of  God  gets  on  the  downward  road,  no  man  can 
tell  how  fast  and  how  far  he  will  fall  unless  almighty 
grace  be  vouchsafed  to  him. 

73.  And  after  a  while  came  unto  him.  they  that  stood  by, 
and  said  to  Peter,  Surely  thou  also  art  one  of  them.  ;  for  thy 
speech  bewrayeth  thee. 

Even  when  Peter  swore,  there  was  something  of  the 
brogue  of  Galilee  in  his  utterance,  so  that  these  people 
in  Jerusalem  detected  his  provincial  dialect,  and  said  to 
him,  "Surely  thou  also  art  one  of  them  j  for  thy  speech  be- 
wrayeth thee.''  If  a  child  of  God  begins  to  swear,  he  will 
not  do  it  as  the  ungodly  do,  and  he  will  be  sure  to  be 
found  out. 

74,  75.  Then  began  he  to  curse  and  to  swear,  saying,  I 
know  not  the  man.  And  immediately  the  cock  crew.  And 
Peter  remembered  the  word  of  Jesus,  which  said  unto  him.. 
Before  the  cock  crow,  thou  shall  deny  m.e  thrice.  And  he 
went  out,  and  wept  bitterly. 

Lying  led  to  swearing,  and  swearing  to  cursing  ;  no 
one  but  the  Lord  knows  how  much  further  Peter  would 
have  fallen  if  he  had  not  been  divinely  arrested  in  his 
sinful  career.  Many  men  heard  the  cock  crow  that 
morning  ;  but  to  Peter  it  carried  a  solemn  reminder  of 
his  Lord's  prophetic  warning,  "Before  the  cock  crow, 
thou  shall  deny  me  thrice."     There  was  something  else 


474  The  King  taken  to  Pilate,  [chap,  xxvii. 

that  affected  Peter  more  than  the  crowing  of  the  cock. 
Luke  tells  us  that  "  The  Lord  turned,  and  looked  upon 
Peter."  Peter  must  have  looked  up  at  the  Lord  or  he 
would  not  have  seen  that  look  of  sorrow,  pity,  love,  and 
forgiveness  that  the  Lord  gave  him,  ere  he  went  out  and 
wept  bitterly. 

If  any  one  of  us  has  denied  the  Lord  that  bought 
him,  let  him  look  up  to  him  who  now  looks  down  from 
heaven,  ready  to  pardon  the  backslider  who  cries  with 
the  returning  prodigal,  "  Father,  I  have  sinned  against 
heaven,  and  in  thy  sight,  and  am  no  more  worthy  to  be 
called  thy  son."  This  same  Peter,  when  reinstated  in 
his  Lord's  favour,  preached  on  the  day  of  Pentecost  the 
sermon  that  led  to  the  conviction  and  conversion  of 
thousands  of  his  hearers. 


CHAPTER  XXVII.     1—2. 
[The  King  taken  to  Pilate.J 

1.  When  the  morning  was  come,  all  the  chief  priests  and 
elders  of  the  people  took  counsel  against  Jesus  to  put  him  to 
death  : 

They  were  so  full  of  enmity  against  /esus  that  they 
were  eager  to  seize  the  first  opportunity  to  take  counsel 
to  put  him  to  death.  They  had  spent  the  latter  part  of 
the  night,  and  the  earliest  moments  of  the  morning,  in 
examining,  condemning,  and  abusing  their  illustrious 
prisoner.  Jesus  had  foretold  that  he  would  be  de- 
livered to  the  Gentiles,  so  the  next  act  in  the  terrible 
tragedy  was  his  appearance  before  the  Roman  governor. 

2.  And  when  they  had  bound  him,  they  led  him.  away,  and 
delivered  him  to  Pontius  Pilate  the  governor. 

TJiose  who  had  arrested  Jesus  jhad  bound  him  before 


CHAP.  XXVII.]  The  Traitor's  Remorse  and  Suicide.  475 

they  took  him  to  Annas  (John  xviii.  12,  13).  Annas 
sent  him  bound  unto  Caiaphas  (John  xviii.  24).  Now 
the  Sanhedrim  officially  bound  him,  and  delivered  him  to 
Pontius  Pilate  the  governor.  As  Isaac  was  bound  before 
he  was  laid  upon  the  altar,  so  was  the  great  Anti-type 
bound  before  he  was  "brought  as  a  lamb  to  the 
slaughter",  and  delivered  up  to  the  Roman  governor. 


CHAPTER   XXVII.     3—10. 

[The  Traitor's  Remorse  and  Suicide.] 

3,  4.  Then  Judas,  which  had  betrayed  him,  when  he  saw 
that  he  was  condemned,  repented  himself,  and  brought  again 
the  thirty  pieces  of  silver  to  the  chief  priests  and  elders,  Say" 
ing,  I  have  sinned  in  that  I  have  betrayed  the  innocent  blood. 
And  they  said.   What  is  that  to  us  f  see  thou  to  that. 

Perhaps  Judas  expected  that  Jesus  would  miracu- 
lously deliver  himself  from  his  captors  ;  and  when  he 
saw  that  he  was  condemned,  remorse  seized  him,  and  he 
carried  back  to  his  fellow-criminals  the  reward  of  his 
infamy.  There  was  one  good  result  of  his  despairing 
confession  :  "/  have  sinned  in  that  I  haiie  betrayed  the  in- 
nocent blood."  Judas  had  been  with  our  Lord  in  public 
and  in  private  ;  and  if  he  could  have  found  a  flaw  in 
Christ's  character,  this  would  have  been  the  time  to 
mention  it  ;  but  even  the  traitor,  in  his  dying  speech, 
declared  that  Jesus  was  "  innocent."  The  chief  priests 
and  elders  had  no  more  pity  for  Judas  than  they  had  for 
Jesus  ;  no  remorse  troubled  them,  they  had  secured  the 
Saviour,  and  they  cared  nothing  for  any  of  the  conse- 
quences of  their  action.  As  for  the  traitor,  he  had  made 
his  bargain,  and  he  must  abide  by  it. 

5.     And  he  cast  down  the  pieces  of  silver  in  the  temple, 
and  departed,  ajtd  wefit  and  hanged  himself. 


476  The  Traitor's  Remorse  and  Suicide,  [chap.  xxvn. 

Those  terrible  words,  and  went  and  hanged  himself, 
reveal  the  real  character  of  the  repentance  of  Judas. 
His  was  a  repentance  that  needed  to  be  repented  of  ; 
not  that  godly  sorrow  which  worketh  repentance  unto 
salvation.  In  the  history  of  the  Church  of  Christ,  there 
have  been  a  few  instances  of  remorse  like  that  of  Judas, 
driving  men  to  despair,  if  not  to  actual  suicide.  May 
God  in  mercy  preserve  us  from  any  more  repetitions  of 
such  an  awful  experience  ! 

6 — 8.  And  the  chief  priests  took  the  silver  pieces,  and 
said,  It  is  not  lawful  for  to  put  them  into  the  treasury,  because 
it  is  the  price  of  blood.  And  they  took  counsel,  and  bought 
with  them  the  potter's  field,  to  bury  strangers -in.  Wherefore 
that  field  was  called,  The  field  of  blood,  unto  this  day. 

Whether  Judas  bought  the  field  in  which  he  com- 
mitted suicide  (Acts  i.  i8),  or  whether  the  chief  priests, 
hearing  how  he  meant  to  spend  the  pieces  of  silver, 
carried  out  his  intention,  makes  no  real  difference  in  the 
result.  The  field  of  blood  became  the  perpetual  memo- 
rial of  the  infamy  of  Judas.  When  he  sold  his  Lord,  he 
little  thought  what  would  be  done  with  the  money  re- 
ceived as  the  price  of  the  betrayal.  In  the  fullest  sense 
possible,  he  was  guilty  of  the  blood  of  the  Lord  ;  that 
blood  was  upon  him,  not  to  seal  his  pardon,  but  to  con- 
firm his  condemnation. 

9,  lo.  Thenwas  fulfilled  that  which  was  spoken  by  feremy 
the  prophet,  saying.  And  they  took  the  thirty  pieces  of  silver, 
the  price  of  him  that  was  valued,  whom  they  of  the  children 
of  Israel  did  value  ;  and  gave  them  for  the  potter'' s  field,  as 
the  Lord  appointed  me. 

Even  the  disposal  of  the  thirty  pieces  of  silver  fulfilled 
an  ancient  prophecy.  The  dark  sayings  of  the  prophets 
as  well  as  their  brighter  utterances  shall  all  be  proved  to 
be  true  as,  one  by  one,  they  come  to  maturity. 

The  fate  of  Judas  should  be  a  solemn  warning  to 
all  professing  Christians,  and  especially  to  all  ininisters, 


CHAP.  XXVII.]      Jesus:  Pilate:  BarabbaS.  477 

He  was  one  of  the  twelve  apostles,  yet  he  was  a  son  of 
perdition,  and  in  the  end  he  went  to  his  own  place. 
Each  of  us  has  his  own  place,  heaven  or  hell ;  which  is 
it? 

"  Lord  !  when  I  read  the  traitor's  doom, 
To  his  own  place  consign'd, 
What  holy  fear,  and  humble  hope, 
Alternate  fill  my  mind  I 

Traitor  to  thee  I  too  have  been, 

But  saved  by  matchless  grace 
Or  else  the  lowest,  hottest  hell 

Had  surely  been  my  place.' 


CHAPTER  XXVII.    11—36. 

[Jesus  :  Pilate  :  Barabbas.J 

II.  And  Jesus  stood  before  the  governor :  and  the  gover- 
nor asked  him,  saying'  Art  thou  the  King  of  the  Jews  ?  And 
Jesus  said  unto  him.  Thou  sayest. 

Jesus  did  not  look  much  like  a  king  as  he  stood  be- 
fore Pilate  ;  there  was  little  enough  of  the  robes  of 
royalty  about  his  simple  apparel.  Yet  even  in  his  humil- 
iation there  must  have  been  so  much  of  majesty  that 
even  the  governor  was  prompted  to  ask,  "  Art  thou  the 
King  of  the  Jews  ?  "  There  was  no  longer  any  reason 
why  the  King  should  conceal  his  true  position,  so  he 
answered,  "  Thou  sayest."  "  It  is  even  as  thou  sayest,  I 
am  the  King  of  the  Jews."  The  Jews  rejected  their 
King  :  "  He  came  unto  his  own,  and  his  own  received 
him  not."  Yet  was  he  their  King  although  they  refused 
to  bow  before  his  sceptre  of  grace  and  mercy. 

1 2 — 14.  And  when  he  was  accused  of  the  chief  priests  and 
elders,  he  answered  nothing.  Then  said  Pilate  unto  him, 
HJkrest  thou  not  how  many  things  they  witness  against  thee  ? 


47^  Jesus:  Pilate;  Barabbas.      [chap,  xxvii] 

And  he  answered  him  to  never  a  word  ;  insomuch  that  the 
governor  marvelled  greatly. 

This  was  the  time  for  Jesus  to  be  dumb,  "  like  a 
sheep  before  her  shearers."  His  silence  astonished  Pi- 
late, as  his  speech  had  before  overawed  the  ofificers  sent 
to  arrest  him  (John  vii.  45,  46).  Jesus  answered  nothing, 
for  he  was  there  as  his  people's  representative  ;  and 
though  he  had  not  sinned,  they  were  guilty  of  all  that 
was  falsely  laid  to  his  charge.  He  might  have  cleared 
himself  of  every  accusation  that  was  brought  against 
him,  but  that  would  have  left  the  load  of  guilt  upon 
those  whose  place  he  came  to  take  ;  so  he  answered  never 
a  word.     Such  silence  was  sublime. 

15 — 18.  Now  at  that  feast  the  governor  was  wont  to  re- 
lease unto  the  people  a  prisoner,  whom,  they  would.  And  they 
had  then  a  notable  prisoner,  called  Bar  abbas.  Therefore  when 
they  were  gathered  together,  Pilate  said  unto  thefn.  Whom 
will  ye  that  I  release  unto  you?  Bar  abbas,  or  fesus  which  is 
called  Christ?  For  he  knew  that  for  envy  they  had  delivered 
him. 

Pilate  was  really  anxious  to  deliver  Christ  from  his 
cruel  enemies  ;  but,  like  most  wicked  men,  he  was  a 
great  coward,  so  he  attempted  to  gain  his  end  by  a 
crafty  artifice.  He  knew  that  for  envy  they  had  delivered 
him  ;  and  he  may  have  hoped  that  Jesus  was  so  popular 
among  the  people  that  an  appeal  to  the  masses  would 
result  in  a  verdict  in  Christ's  favour,  especially  as  the 
choice  of  one  to  be  released  lay  between  "  the  King  of 
the  Jews  '  and  a  notoriously  wicked  man,  Barabbas. 
Surely  they  would  ask  for  their  King  to  be  set  at  liberty  ! 
Pilate  little  knew  the  sway  the  chief  priests  had  over  the 
populace,  nor  the  fickleness  of  the  crowds,  whose  jubi- 
lant cry  of  "  Hosanna  !  "  would  so  soon  be  changed  to 
hoarse  shouts  of  "  Away  with  him  !     Crucify  him  !  " 

19.  When  he  was  set  down  on  the  judgment  seat,  his  wife 
sent  unto  him,  saying.  Have  thou  nothing  to  do  with  thatjfgfk 


CHAP.  XXVII.]     Jesus:  Pilate:  Barabbas.  479 

man  :  for  I  have  suffered  many  things  this  day  in  a  dream 
because  of  him. 

Here  was  an  unlooked-for  witness  to  the  innocence 
of  Christ.  Whether  the  dream  of  Pilate's  wife  was  a 
divine  revelation  of  Christ's  glory  or  not,  we  cannot  tell ; 
but  the  message  sent  by  her  to  the  governor  must  have 
made  him  even  more  anxious  than  before  to  release  Jesus. 

20 — 22.  But  the  chief  priests  and  elders  persuaded  the 
multitude  that  they  should  ask  Barabbas,  and  destroy  fesus. 
The  governor  answered  and  said  unto  them.  Whether  of  the 
twain  will  ye  that  I  release  unto  you  f  They  said,  Barabbas. 
Pilate  saith  unto  them.  What  shall  I  do  then  with  Jesus 
which  is  called  Christ  ?  They  all  say  unto  him.  Let  him  be 
crucified. 

Now  the  die  is  cast,  the  choice  of  the  multitude  is 
made ;  Barabbas  is  preferred  before  Jesus.  The  Lord 
of  glory  had  been  sold  by  Judas  for  the  price  of  a  slave  ; 
and  now  a  robber,  a  murderer,  and  a  leader  in  sedition, 
is  a  greater  favourite  with  the  people  than  the  Prince  of 
life.  Were  there  no  voices  raised  in  Christ's  favour? 
Were  there  none  out  of  all  that  multitude  whose  sick  he  . 
had  healed,  whose  hunger  he  had  satisfied,  who  would 
remember  him  in  that  day,  and  ask  that  he  might  be 
spared  ?  No,  not  one  ;  there  were  none  in  the  crowd 
silently  sympathising  with  the  Saviour  ;  they  all  said, 
"  Let  him  be  crucified." 

23.  And  the  governor  said.  Why,  what  evil  hath  he  done  f 
But  they  cried  out  the  more,  saying.  Let  him  be  crucified. 

A  blind,  unreasoning  hate  had  taken  possession  of 
the  people.  They  gave  no  answer  to  Pilate's  wondering 
inquiry,  "  Why,  what  evil  hath  he  done  ?  "  for  he  had 
done  nothing  amiss  ;  they  only  repeated  the  brutal  de- 
mand, "  Let  him  be  crucified." 

The  world's  hatred  of  Christ  is  shown  in  similar 
fashion  to-day.     He  has  done  no  evil,  no  one  has  suf- 


480  Jesus:  Pilate:  Barabbas.     [chap,  xxvii. 

fered  harm  at  his  hands,  all  unite  to  pronounce  him 
innocent ;  and  yet  they  practically  cry,  "  Away  with 
him  !     Crucify  him  !  " 

24.  When  Pilate  saw  that  he  could  prevail  nothing,  but 
that  rather  a  tumult  was  made,  he  took  water,  and  washed  his 
hands  before  the  multitude,  saying,  I  am  innocent  of  the  blood 
of  this  just  person  :  see  ye  to  it. 

Ah  !  Pilate,  you  need  something  stronger  than  water 
to  wash  the  blood  of  ih&t  just  person  off  your  hands.  You 
cannot  rid  yourself  of  responsibility  by  that  farce.  He 
who  has  power  to  prevent  a  wrong  is  guilty  of  the  act  if 
he  permits  others  to  do  it,  even  though  he  does  not  actu- 
ally commit  it  himself. 

Pilate  joined  with  all  the  other  witnesses  in  declaring 
that  Jesus  was  "just  "  or  "righteous."  He  even  went 
so  far  as  to  declare,  "  I  find  in  him  no  fault  at  all  "  (John 
xviii.  38). 

25.  Then  answered  all  the  people,  and  said.  His  blood  be 
on  us,  and  on  our  children. 

All  the  people  willingly  took  upon  themselves  the 
guilt  of  the  murder  of  our  dear  Lord  :  "  His  blood  be  on 
us,  and  on  our  children."  This  fearful  imprecation  must 
have  been  remembered  by  many  when  the  soldiers  of 
Titus  spared  neither  age  nor  sex,  and  the  Jewish  capi- 
tal became  the  veritable  Aceldama,  the  field  of  blood. 
That  self-imposed  curse  still  rests  upon  unbelieving 
Israel ;  and  till  she  accepts  the  Messiah  whom  she  then 
rejected,  the  brand  will  remain  upon  the  besotted  na- 
tion's brow. 

26.  Then  released  he  Barabbas  unto  them  :  and  when  he 
had  scourged  Jesus,  he  delivered  hitn  to  be  crucified. 

The  Roman  scourging  was  one  of  the  most  terrible 
punishments  to  which  anyone  could  be  subjected.  The 
Jewish  beating  with  rods  was  a  mild  chastisement  com- 


CHAP,  xxvii.]  The  King  Mocked  by  the  Soldiers.     481 

pared  with  the  brutal  flagellation  by  the  imperial  lictors  ; 
yet  even  this  our  Lord  endured  for  our  sakes.  These 
were  the  stripes  by  which  we  were  healed  (i  Peter  ii.  24). 
Yet  the  scourging  was  but  the  beginning  of  the  awful 
end  :  When  he  had  scourged  Jesus,  he  delivered  him  to  be 
crucified.  Knowing  him  to  be  innocent,  Pilate  first 
scourged  him,  and  then  gave  him  up  to  the  fury  of  his 
fanatical  foes. 


CHAPTER  XXVII.     27—31. 
[The  King  Mocked  by  the  Soldiers.] 

27 — 30-  Then  the  soldiers  of  the  governor  took  Jesus  into 
the  common  hall,  and  gathered  unto  him  the  whole  band  of 
soldiers.  And  they  stripped  him,  and  put  on  him,  a  scarlet 
robe.  And  when  they  had  platted  a  crown  of  thorns,  they  put 
it  upon  his  head,  and  a  reed  in  his  right  hand :  and  they 
bowed  the  knee  before  him,  and  mocked  him,  saying.  Hail, 
King  of  the  Jews !  And  they  spit  upon  him,  and  took  the 
reed,  and  smote  him  on  the  head. 

Ridicule  is  very  painful  to  bear.  In  our  Saviour's 
case,  there  was  great  cruelty  mixed  with  mockery. 
These  Roman  soldiers  were  men  to  whom  bloodshed 
was  amusement ;  and  now  that  there  was  given  up  into 
their  hands  one  who  was  charged  with  making  himself  a 
king,  we  can  conceive  what  a  subject  for  jest  the  gentle 
Jesus  was  in  their  esteem.  They  were  not  touched  by 
the  gentleness  of  his  manner,  nor  by  his  sorrowful  coun- 
tenance ;  but  they  sought  to  invent  all  manner  of  scorn, 
to  pour  on  his  devoted  head.  Surely  the  world  never 
saw  a  more  marvellous  scene  than  the  King  of  kings  thus 
derided  as  a  mimic  monarch  by  the  meanest  of  men. 
The  whole  band  of  soldiers  was  gathered  unto  him,  for 
seldom   was   such   sport   provided   in    the  common  hall. 


4&i  The  KtNO  Crucified.         [chap.  xxvh. 

Jesus  is  a  king,  so  he  must  wear  the  garb  of  royalty  : 
fAey  stripped  him,  and  put  on  him  a  scarlet  robe,  some  old 
soldier's  scarlet  or  purple  coat.  The  king  must  be 
crowned :  when  they  had  platted  a  crown  of  thorns,  they 
put  it  upon  his  head.  He  must  sway  a  sceptre  :  a  reed  in 
his  right  hand.  Homage  must  be  paid  to  him  :  and  they 
bowed  the  knee  before  him.  Cruel  men  !  Yet  probably 
they  knew  no  better. 

Oh,  that  we  were  half  as  inventive  in  devising  honoir 
for  our  King  as  these  soldiers  were  in  planning  his  dis 
honour  !  Let  us  render  to  Christ  the  real  homage  thni 
these  men  pretended  to  offer  him.  Let  us  crown  him 
Lord  of  all,  and  in  truest  loyalty  bow  the  knee,  and  hail 
him,  "King." 

31.  And  after  that  they  had  mocked  him,  they  took  the 
robe  off  from  him,  and  put  his  own  raiment  on  him,  and  led 
him.  away  to  crucify  him.. 

It  was  divinely  overruled  that  Jesus  should  go  forth 
with  his  own  raiment  on  him,  that  nobody  might  say 
that  another  person  had  been  substituted  for  the 
Saviour.  As  they  led  him  away,  robed  in  that  well- 
known  seamless  garment,  woven  from  the  top  through- 
out, all  who  looked  upon  him  would  say,  "  It  is  the 
Nazarene  going  forth  to  execution  ;  we  recognize  his 
dress  as  well  as  his  person." 


CHAPTER  XXVIL    33—38. 

[The  King  Crucified.] 

32.  And  as  they  came  out,  they  found  a  man  of  Cyrene, 
Simon  by  name :  him  they  compelled  to  bear  his  cross. 

Perhaps  they  were  afraid  that  Christ  would  die  from 
exhaustion  ;  so  they  compelled  Simon  to  bear  his  cross. 
Any  one  of  Christ's  followers  might  have  wished  to  have 


CHAP,  xxvii.]         The  King  Crucified.  483 

been  this  man  of  Cyrene  j  but  we  need  not  envy  him,  for 
there  is  a  cross  for  each  of  us  to  carry.  Oh,  that  we 
were  as  willing  to  bear  Christ's  cross  as  Christ  was  to 
"  bear  our  sins  on  his  cross  !  If  anything  happens  to  us 
by  way  of  persecution  or  ridicule  for  our  Lord's  sake, 
and  the  gospel's,  let  us  cheerfully  endure  it.  As  knights 
are  made  by  a  stroke  from  the  sovereign's  sword,  so  shall 
we  become  princes  in  Christ's  realm  as  he  lays  his  cross 
on  our  shoulders. 

33,  34.  And  when  they  were  come  unto  a  place  called 
Golgotha,  that  is  to  say,  a  place  of  a  skull.  They  gave  him 
vinegar  to  drink  mingled  with  gall :  and  when  he  had  tasted 
thereof,  he  would  not  drink. 

Golgotha  was  the  common  place  of  execution  for 
malefactors,  the  Tyburn  or  Old  Bailey  of  Jerusalem, 
outside  the  gate  of  the  city.  There  was  a  special  sym- 
bolical reason  for  Christ's  suffering  without  the  gate,  and 
his  followers  are  bidden  to  "  go  forth  unto  him  without 
the  camp,  bearing  his  reproach  "  (Heb.  xiii.  11 — 13). 

A  stupefying  draught  was  given  to  the  condemned, 
to  take  away  something  of  the  agony  of  crucifixion  ;  but 
our  Lord  came  to  suffer,  and  he  would  not  take  any- 
thing that  would  at  all  impair  his  faculties.  He  did  not 
forbid  his  fellow-sufferers  drinking  the  vinegar  mingled 
with  gall  ("  wine  mingled  with  myrrh,"  Mark  xv.  23),  but 
he  would  not  drink  thereof.  Jesus  did  not  refuse  this 
draught  because  of  its  bitterness,  for  he  was  prepared  to 
drink  even  to  the  last  dreadful  dregs  the  bitter  cup  of 
wrath  which  was  his  people's  due. 

35.  A7id  they  crucified  him,  and  parted  his  garments, 
casting  lots :  that  it  might  be  fulfilled  which  was  spoken  by 
the  jyrophet.  They  parted  my  garmetits  among  them,  and  up07i 
my  vesture  did  they  cast  lots. 

There  is  a  world  of  meaning  in  that  short  sentence, 
and  they  crucified  him,  driving  their  bolts  of  iron  through 
his  blessed  hands  and  feet,  fastening  him  to  the  cross, 


4^4  The  King  Crucified.         [chap,  xxvii. 

and  lifting  him  up  to  hang  there  upon  a  gibbet  reserved 
for  felons.  We  can  scarcely  realize  all  that  the  cruci- 
fixion meant  to  our  dear  Lord  ;  but  we  can  join  in 
Faber's  prayer, — 

"  Lord  Jesus!  may  we  love  and  weep. 
Since  thou  for  us  art  crucified." 

Then  was  fulfilled  all  that  our  Lord  had  foretold  in 
Chapter  xx.  17 — 19,  except  his  resurrection,  the  time  for 
which  had  not  arrived. 

The  criminals'  clothes  were  the  executioners'  per- 
quisite. The  Roman  soldiers- who  crucified  Christ  had 
no  thought  of  fulfilling  the  Scriptures  when  they  parted 
his  garments,  casting  lots ;  yet  their  action  was  exactly 
that  which  had  been  foretold  in  Psalm  xxii.  18.  The 
seamless  robe  would  have  been  spoiled  if  it  had  been 
rent,  so  the  soldiers  rafiled  for  the  vesture  while  they 
shared  the  other  garments  of  our  Lord.  The  dice  would 
be  almost  stained  with  the  blood  of  Christ,  yet  the 
gamblers  played  on  beneath  the  shadow  of  his  cross. 
Gambling  is  the  most  hardening  of  all  vices.  Beware  of 
it  in  any  form  !  No  games  of  chance  should  be  played 
by  Christians,  for  the  blood  of  Christ  seems  to  have 
bespattered  them  all. 

•     36.     And  sitting  down  they  watched  him  there  ; 

Some  watched  him  from  curiosity,  some  to  make 
sure  that  he  really  did  die,  some  even  delighted  their 
cruel  eyes  with  his  sufferings  ;  and  there  were  some, 
hard  by  the  cross,  who  wept  and  bewailed,  a  sword  pass- 
ing through  their  own  hearts  while  the  Son  of  man  was 
agonizing  even  unto  death. 

37.  And  set  up  over  his  head  his  accusation  written 
THIS  IS  JESUS   THE  KING   OF   THE  JEWS. 

What  a  marvellous  providence  it  was  that  moved 
Pilate's  pen !  The  representative  of  the  Roman  em- 
peror was  little  likely  to  concede  kingship  to  any  man  ; 


CHAP,  xxvii.]  Mocking  the  Crucified  King.  485 

yet  he  deliberately  wrote,  THIS  IS  JESUS  THE 
KING  OF  THE  JEWS,  and  nothing  would  induce 
him  to  alter  what  he  had  written.  Even  on  his  cross, 
Christ  was  proclaimed  King,  in  the  sacerdotal  Hebrew, 
the  classical  Greek,  and  the  common  Latin,  so  that 
everybody  in  the  crowd  could  read  the  inscription. 

When  will  the  Jews  own  Jesus  as  their  King  ?  They 
will  do  so  one  day,  looking  on  him  whom  they  pierced. 
Perhaps  they  will  think  more  of  Christ  when  Christians 
think  more  of  them  ;  when  our  hardness  of  heart  to- 
wards them  has  gone,  possibly  their  hardness  of  heart 
towards  Christ  may  also  disappear. 

38.  Then  were  there  two  thieves  crucified  with  him,  one 
on  the  right  hand,  and  another  on  the  left. 

As  if  to  show  that  they  regarded  Christ  as  the  worst 
of  the  three  criminals,  they  put  him  between  the  two 
thieves,  giving  him  th:  place  of  dishonour.  Thus  was 
the  prophecy  fulfilled,  "  He  was  numbered  with  the 
transgressors."  The  two  malefactors  deserved  to  die, 
as  one  of  them  admitted  (Luke  xxiii.  40,  41)  ;  but  a 
greater  load  of  guilt  rested  upon  Christ,  for  "  He  bare 
the  sin  of  many,"  and  therefore  he  was  rightly  distin- 
guished as  the  King  of  sufferers,  who  could  truly  ask, — 
"  Was  ever  grief  like  mine  ?  " 


CHAPTER   XXVIL     39—49. 

[Mocking  the  Crucified  King.] 

39,  40.  And  they  that  passed  by  reviled  him,  wagging 
their  heads,  and  saying,  Thou  that  destroyest  the  temple,  and 
buildest  it  in  three  days,  save  thyself.  If  thou  be  the  Son  of 
God,  come  down  from  the  cross. 

Nothing  torments  a  man  when  in  pain  more  than 
mockery.      When  Jesus  Christ  most  wanted  words  of 


486  Mocking  the  Crucified  King,  [chap  xxvu. 

pity  and  looks  of  kindness,  they  that  passed  by  reviled 
him,  wagging  their  heads.  Perhaps  the  most  painful 
part  of  ridicule  is  to  have  one's  most  solemn  sayings 
turned  to  scorn,  as  were  our  Lord's  words  about  the 
temple  of  his  body  :  "Thou  that  destroyest  the  temple,  and 
buildest  it  in  three  days,  save  thyself."  He  might  have 
saved  himself,  he  might  have  "  come  down  from  the 
cross  ;  "  but  if  he  had  done  so,  we  could  never  have  be- 
come the  sons  of  God.  It  was  because  he  was  the  Son 
of  God  that  he  did  not  come  down  from  the  cross,  but 
hung  there  until  he  had  completed  the  sacrifice  for  his 
people's  sin.  Christ's  cross  is  the  Jacob's  ladder  by 
which  we  mount  up  to  heaven. 

This  is  the  cry  of  the  Socinians  to-day,  "  Come 
down  from  the  cross.  Give  up  the  atoning  sacrifice, 
and  we  will  be  Christians."  Many  are  willing  to  believe 
in  Christ,  but  not  in  Christ  crucified.  They  admit  that 
he  was  a  good  man  and  a  great  teacher  ;  but  by  reject- 
ing his  vicarious  atonement,  they  practically  un-Christ 
the  Christ,  as  these  mockers  at  Golgotha  did. 

41 — 43.  Likewise  also  the  chief  priests  mocking  him,  with 
the  scribes  and  elders,  said.  He  saved  others  ;  himself  he  can- 
not save.  If  he  be  the  King  of  Israel,  let  him  now  come  down 
from  the  cross,  and  we  will  believe  him.  He  trusted  in  God ; 
let  him  deliver  him  now,  if  he  will  have  him :  for  he  said,  I 
am  the  Son  of  God. 

The  chief  priests,  with  the  scribes  and  elders,  forgetting 
their  high  station  and  rank,  joined  the  ribald  crew  in 
mocking  Jesus  in  his  death  pangs.  Every  word  was 
emphatic  ;  every  syllable  cut  and  pierced  our  Lord  to 
the  heart.  They  mocked  him  as  a  Saviour  :  "  He  saved 
others;  himself  he  cannot  save."  They  mocked  him  as  a 
King  :  "  If  he  be  the  King  of  Israel,  let  him  now  come 
down  from  the  cross,  and  we  will  believe  him."  They 
mocked  him  as  a  believer  :  "  He  trusted  in  God;  let  him 
deliver  htm  now,  if  he  will  have  him."  They  mocked 
him  as  the  Son  of  God  :  "For  he  said,  I  am  the  Son  of 


CHAP.  XXVII.]  Mocking  the  Crucified  King.  487 

God."  Those  who  say  that  Christ  was  a  good  man  vir- 
tually admit  his  deity,  for  he  claimed  to  be  the  Son  of 
God.  If  he  was  not  what  he  professed  to  be,  he  was  an 
impostor.  Notice  the  testimony  that  Christ's  bitterest 
enemies  bore  even  as  they  reviled  him  :  "  He  saved 
others  ;  "  "  He  is  the  King  of  Israel  "  (R.  V.)  ;  "  He 
trusted  in  God." 

44.  The  thieves  also,  which  were  crucified  with  hint,  cast 
the  same  in  his  teeth. 

The  sharers  of  his  misery,  the  abjects  who  were  cruci- 
fied with  him,  joined  in  reviling  Jesus.  Nothing  was 
wanting  to  fill  up  his  cup  of  suffering  and  shame.  The 
conversion  of  the  penitent  thief  was  all  the  more  re- 
markable because  he  had  but  a  little  while  before  been 
amongst  the  mockers  of  his  Saviour.  What  a  trophy  of 
divine  grace  he  became  ! 

45.  Nffu)  from  the  sixth  hour  there  was  darkness  over  all 
the  land  unto  the  ninth  hour. 

Some  have  thought  that  this  darkness  covered  the 
whole  world,  and  so  caused  even  a  heathen  to  exclaim, 
"  Either  the  world  is  about  to  expire,  or  the  God  who 
made  the  world  is  in  anguish."  This  darkness  was 
supernatural ;  it  was  not  an  eclipse.  The  sun  could  no 
longer  look  upon  his  Maker  surrounded  by  those  who 
mocked  him.  He  covered  his  face,  and  travelled  on  in 
tenfold  night,  in  very  shame  that  the  great  Sun  of 
righteousness  should  himself  be  in  such  terrible  dark- 
ness. 

46.  And  about  the  ninth  hour  Jesus  cried  with  a  loud 
voice,  saying,  Eli,  Eli,  lama  sabachthani?  that  is  to  say.  My 
God,  my  God,  why  hast  thou  forsaken  me? 

In  order  that  the  sacrifice  of  Christ  might  be  com- 
plete, it.  pleased  the  Father  to  forsake  his  well-beloved 
Son.  Sin  was  laid  on  Christ,  so  God  must  turn  away 
his  face  from  the  Sin-Bearer.     To  be   deserted  of  his 


488  Mocking  the  Crucified  King.  [chap,  xxvii. 

God,  was  the  climax  of  Christ's  grief,  the  quintessence 
of  his  sorrow.  See  here  the  distinction  between  the 
martyrs  and  their  Lord  ;  in  their  dying  agonies  they 
have  been  divinely  sustained  ;  but  Jesus,  suffering  as 
the  Substitute  for  sinners,  was  forsaken  of  God.  Those 
saints  who  have  known  what  it  is  to  have  their  Father's 
face  hidden  from  them  even  for  a  brief  space,  can 
scarcely  imagine  the  suffering  that  wrung  from  our 
Saviour  the  agonizing  cry,  "My  God,  my  God,  why  hast 
thou  forsaken  me  V 

47.  Some  of  them  that  stood  there,  when  they  heard  that, 
said.  This  man  callethfor  Elias. 

They  knew  better,  yet  they  jested  at  the  Saviour's 
prayer.  Wickedly,  wilfully,  and  scornfully,  they  turned 
his  death-shriek  into  ridicule. 

48,  49.  And  straightway  one  of  them  ran,  and  took  a 
spunge,  and  filled  it  with  vinegar,  and  put  it  on  a  reed,  and 
gave  him  to  drink.  The  rest  said.  Let  be,  let  us  see  whether 
Elias  will  come  to  save  him. 

A  person  in  such  agony  as  Jesus  was  suffering  might 
have  mentioned  many  pangs  that  he  was  enduring  ;  but 
it  was  necessary  for  him  to  say,  "  I  thirst,"  in  order  that 
another  Scripture  might  be  fulfilled.  One  of  them,  more 
compassionate  than  his  companions,  ran,  and  took  a 
spunge,  and  filled  it  with  vinegar,  from  the  vessel  probably 
brought  by  the  soldiers  for  their  own  use,  and  put  it  on  a 
reed,  and  gave  him  to  drink.  It  always  seems  to  me  very 
remarkable  that  the  sponge,  which  is  the  very  lowest 
form  of  animal  life,  should  have  been  brought  into  con- 
tact with  Christ,  who  is  at  the  top  of  all  life.  In  his 
death  the  whole  circle  of  creation  was  completed.  As 
the  sponge  brought  refreshment  to  the  lips  of  our  dying 
Lord,  so  may  the  least  of  God's  living  ones  help  to  re- 
fresh him  now  that  he  has  ascended  from  the  cross  to 
the  throne, 


CHAP.  XXVII.]  "  It  is  Finished."  489 


CHAPTER  XXVII.     50—54. 

["It  is  Finished."] 

50.  Jesus,  when  he  had  cried  again  with  a  loud  voice, 
yielded  ifp  the  ghost. 

Christ's  strength  was  not  exhausted ;  his  last  word 
was  uttered  with  a  loud  voice,  like  the  shout  of  a  conquer- 
ing warrior.  And  what  a  word  it  was,  "  It  is  finished  "  ! 
Thousands  of  sermons  have  been  preafched  upon  that 
little  sentence  ;  but  who  can  tell  all  the  meaning  that  lies 
compacted  within  it  ?  It  is  a  kind  of  infinite  expression 
for  breadth,  and  depth,  and  length,  and  height  altogether 
immeasurable.  Christ's  life  being  finished,  perfected, 
completed  ;  he  yielded  up  the  ghost,  willingly  dying,  laying 
down  his  life  as  he  said  he  would  :  "  I  lay  down  my  life 
for  the  sheep  ....  I  lay  it  down  of  myself.  I  have 
power  to  lay  it  down,  and  I  have  power  to  take  it  again." 

51 — 53.  And,  behold,  the  veil  of  the  temple  was  rent  in 
twain  from  the  top  to  the  bottom;  and  the  earth  did  quake,  and 
the  rocks  rent ;  and  the  graves  were  opened  ;  and  many  bodies 
of  the  saints  which  slept  arose,  and  came  out  of  the  graves  af- 
ter his  resurrection,  and  went  into  the  holy  city,  and  appeared 
unto  many. 

Christ's  death  was  the  end  of  Judaism  :  The  veil  of 
the  temple  was  rent  in  twain  from  the  top  to  the  bottom.  As 
if  shocked  at  the  sacrilegious  murder  of  her  Lord,  the 
temple  rent  her  garments,  like  one  stricken  with  horror 
at  some  stupendous  crime.  The  body  of  Christ  being 
rent,  the  veil  of  the  temple  was  torn  in  twain  from  the 
top  to  the  bottom.  Now  was  there  an  entrance  made 
into  the  holiest  of  all,  by  the  blood  of  Jesus  ;  and  a  way 
of  access  to  God  was  opened  for  every  sinner  who  trust- 
ed in  Christ's  atoning  sacrifice. 


490  The  King's  Faithful  Friends,  [chap.  xxvn. 

See  what  marvels  accompanied  and  followed  the  death 
of  Christ:  The  earth  did  quake,  and  the  rocks  rent;  and  the 
graves  were  opened.  Thus  did  the  material  world  pay 
homage  to  him  whom  man  had  rejected  ;  while  nature's 
convulsions  foretold  what  will  happen  when  Christ's  voice 
once  more  shakes  not  the  earth  only,  but  also  heaven. 

These  first  miracles  wrought  in  connection  with  the 
death  of  Christ  were  typical  of  spiritual  wonders  that  will 
be  continued  till  he  comes  again, — rocky  hearts  are  rent, 
graves  of  sin  are  opened,  those  who  have  been  dead  in 
trespasses  and  sins,  and  buried  in  sepulchres  of  lust  and 
evil,  are  quickened,  and  come  out  from  among  the  dead, 
and  go  unto  the  holy  city,  the  New  Jerusalem. 

54.  Now  when  the  centurion,  and  they  that  were  wtih 
him,  watching  Jesus,  saw  the  earthquake,  and  those  things 
that  were  done,  they  feared  greatly ,  saying.  Truly  this  was  the 
Son  of  God. 

These  Roman  soldiers  had  never  witnessed  such  scenes 
in  connection  with  an  execution  before,  and  they  could 
only  come  to  one  conclusion  about  the  illustrious 
prisoner  whom  they  had  put  to  death  :  "  Truly  this  was 
the  Son  of  God."  It  was  strange  that  those  men  should 
confess  what  the  chief  priests  and  scribes  and  elders 
denied  ;  yet  since  their  day  it  has  often  happened  that 
the  most  abandoned  and  profane  have  acknowledged 
Jesus  as  the  Son  of  God  while  their  religious  rulers  have 
denied  his  divinity. 


CHAPTER  XXVII.     55—61. 

[The  King's  Faithful  Friends.] 

56.  And  many  women  were  there  beholding  afar  off, 
which  followed  Jesus  from  Galilee,  ministering  unto  him  : 
Among  which  was  Mary  Magdalene,  and  Mary  the  mother 
of  James  and  Joses,  and  the  mother  of  Zebedee's  children^ 


CHAP.  XXVII.]  The  King's  Faithful  Friends.  49 1 

We  have  no  record  of  any  unkindness  to  our  Lord 
from  any  woman,  though  we  have  many  narratives  of  the 
loving  ministry  of  women  at  various  periods  in  his  life. 
It  was  meet,  therefore,  that  even  at  Calvary  many  women 
were  there  beholding  afar  off.  The  ribald  crowd  and  the 
rough  soldiers  would  not  permit  these  timid  yet  brave 
souls  to  come  near  ;  but  we  learn  from  John  xix.  25  that 
some  of  them  edged  their  way  through  the  throng  till  they 
"  stood  by  the  cross  of  Jesus."    Love  will  dare  anything. 

57,  58.  When  the  even  was  come,  there  came  a  rich  man 
of  ArimathcEa,  named foseph,  who  also  himself  was  fesus'  dis- 
ciple :  He  went  to  Pilate,  and  begged  the  body  of  fesus.  Then 
Pilate  commanded  the  body  to  be  delivered. 

This  rich  man  of  Arimathcea,  named  Joseph,  a  mem- 
ber of  the  Jewish  Sanhedrim,  was  Jesus' s  disciple,  "  but 
secretly  for  fear  of  the  Jews"  (John  xix.  38);  yet  when 
his  Lord  was  actually  dead,  extraordinary  courage  nerved 
his  spirit,  and  boldly  he  went  to  Pilate,  and  begged  the  body 
of  Jesus.  Joseph  and  Nicodemus  are  types  of  many  more 
who  have  been  emboldened  by  the  cross  of  Christ  to  do 
what,  without  that  mighty  magnet,  they  would  never 
have  attempted.  When  night  comes,  the  stars  appear  ; 
so  in  the  night  of  Christ's  death  these  two  bright  stars 
shone  forth  with  blessed  radiance.  Some  flowers  bloom 
only  at  night :  such  a  blossom  was  the  courage  of  Joseph 
and  Nicodemus. 

59,  60.  And  when  Joseph  had  taken  the  body,  he  wrapped 
it  in  a  clean  linen  cloth,  and  laid  it  in  his  own  new  tomb, 
which  he  had  hewn  out  in  the  rock :  and  he  rolled  a  great 
stone  to  the  door  of  the  sepulchre,  and  departed. 

Our  King,  even  in  the  grave,  must  have  the  best  of 
the  best :  his  body  was  wrapped  in  a  clean  linen  cloth,  and 
laid  in  Joseph's  own  new  tomb,  thus  completing  the  fulfil- 
ment of  Isaiah  liii.  9.  Some  see  in  this  linen  shroud  an 
allusion  to  the  garments  in  which  priests  were  to  be 
clothed. 


492         Guarding  the  Kii^g's  Sepulchre,  [chap,  xxvii. 

Joseph's  was  a  virgin  sepulchre,  wherein  up  to  that 
time  no  one  had  been  buried,  so  that,  when  Jesus  rose, 
none  could  say  that  another  came  forth  from  the  tomb 
instead  of  hjm. 

That  rock-hewn  cell  in  the  garden  sanctified  every 
part  of  God's  acre  where  saints  lie  buried.  Instead  of 
longing  to  live  till  Christ  comes,  as  some  do,  we  might 
rather  pray  to  have  fellowship  with  Jesus  in  his  death 
and  burial. 

6 1 .  ■  And  there  was  Mary  Magdalene,  and  the  other  Mary, 
sitting  over  against  the  sepulchre. 

Love  and  faith  were  both  typified  by  these  two 
Marys  sitting  over  against  the  sepulchre.  They  will  be 
the  last  to  leave  their  Lord's  resting-place,  and  the  first 
to  return  to  it  when  the  Sabbath  is  past. 

Can  we  cling  to  Christ  when  his  cause  seems  to  be 
dead  and  buried  ?  When  truth  is  fallen  in  the  streets, 
or  is  even  buried  in  the  sepulchre  of  scepticism  or  super- 
stition, can  we  still  believe  in  it,  and  look  forward  to  its 
resurrection  ?  That  is  what  some  of  us  are  doing  at  the 
present  time.     O  Lord,  keep  us  faithful ! 


CHAPTER  XXVII.     63—66. 
[Guarding  the  King's  Sepulchre.] 

62 — 64.  Now  the  next  day,  that  followed  the  day  of  the 
preparation,  the  chief  priests  and  Pharisees  came  together 
unto  Pilate,  saying.  Sir,  we  remember  that  that  deceiver  said, 
while  he  was  yet  alive.  After  three  days  T  will  rise  again. 
Command  therefore  that  the  sepulchre  be  made  sure  until  the 
third  day,  lest  his  disciples  come  by  night,  and  steal  him  away, 
and  say  unto  the  people.  He  is  risen  from  the  dead:  so  the  last 
error  shall  be  worse  than  the  first. 


CHAP,  xxvii.]  Guarding  the  King's  Sepulchre.         493 

These  punctilious  priests  and  Pharisees,  who  were  so 
scrupulous  about  keeping  the  Sabbath,  did  not  mind  pro- 
faning the  day  of  rest  by  holding  a  consultation  with  the 
Roman  governor.  They  knew  that  Christ  was  dead  and 
buried,  but  they  still  stood  in  dread  of  his  power.  They 
called  him  2^"  deceiver"  \  and  they  even  pretended  to 
"  remember  "  whaX  "  he  said,  while  he  was  yet  alive."  At 
his  trial,  their  false  witnesses  gave  another  meaning  to 
his  words  ;  but  they  knew  all  the  while  that  he  was 
speaking  of  his  resurrection,  not  of  the  Temple  on  Mount 
Zion.  Now  they  are  afraid  that,  even  in  the  sepulchre, 
he  will  bring  to  nought  all  their  plans  for  his  destruction. 
They  must  have  known  that  the  disciples  of  Jesus  would 
not  steal  him  away,  and  say  icnto  the  people,  "He  is  rise?t 
from  the  dead ;"  so  they  probably  feared  that  he  really 
would  come  forth  from  the  tomb.  Whatever  conscience 
they  had,  made  great  cowards  of  them  ;  so  they  begged 
Pilate  to  do  what  he  could  to  prevent  the  rising  of  their 
victim. 

65,  66.  Pilate  said  tmto  them.  Ye  have  a  watch :  go  your 
way,  make  it  as  siire  as  ye  can.  So  they  went,  and  made  the 
sepulchre  sure,  sealing  the  stone,  and  setting  a  watch. 

The  chief  priests  and  Pharisees  wanted  Pilate  to 
make  the  sepulchre  sure,  but  he  left  them  to  secure  it. 
There  seems  to  have  been  a  grim  sort  of  irony  about  the 
governor's  reply  :  "Ye  have  a  watch  :  go  your  way,  make 
it  as  sure  as  ye  can."  Whether  he  meant  it  as  a  taunt,  or 
as  a  command  to  secure  the  sepulchre,  they  became 
unconsciously  witnesses  that  Christ's  resurrection  was  a 
supernatural  act.  The  tomb  in  the  rock  could  not  be 
entered  except  by  rolling  away  the  stone,  and  they 
guarded  that  by  sealing  the  stone,  and  setting  a  watch. 

According  to  the  absurd  teaching  of  the  Rabbis, 
rubbing  ears  of  corn  was  a  kind  of  threshing,  and  there- 
fore was  unlawful  on  the  Sabbath  ;  yet  here  were  these 
men  doing  what,  by  similar  reasoning,  might  be  called 


494  The  Empty  Sepulchre.      [chap,  xxviii. 

furnace  and  foundry  work,  and  calling  out  a  guard  of 
Roman  legionaries  to  assist  them  in  breaking  the  Sab- 
bath. Unintentionally,  they  did  honour  to  the  sleeping 
King  when  they  obtained  the  representatives  of  the 
Roman  emperor  to  watch  his  resting-place  till  the  third 
morning,  when  he  came  forth  Victor  over  sin  and  death 
and  the  grave.  Thus  once  more  was  the  wrath  of  man 
made  to  praise  the  King  of  glory,  and  the  remainder  of 
that  wrath  was  restrained. 


CHAPTER  XXVIII.     1—7. 

[The  Empty  Sepulchre.] 

I.  In  the  end  of  the  sabbath,  as  it  began  to  dawn  toward 
the  first  day  of  the  week,  came  Mary  Magdalene  and  the  other 
Mary  to  see  the  sepulchre. 

While  the  Jewish  Sabbath  lasted,  they  paid  to  it  due 
respect.  They  did  not  even  go  to  the  sepulchre  to  per- 
form the  kindly  offices  of  ejnbalmment  ;  but  when  the 
old  Sabbath  was  dying  away,  and  the  new  and  better 
Sabbath  began  to  dawn,  these  holy  women  found  their 
way  back  to  their  Lord's  tomb.  Woman  must  be  first 
at  the  sepulchre  as  she  was  last  at  the  cross.  We  may 
well  forget  that  she  was  first  in  the  transgression  ;  the 
honour  which  Christ  put  upon  her  took  away  that  shame. 
Who  but  Mary  Magdalene  should  be  the  first  at  the 
tomb  ?  Out  of  her  Christ  had  cast  seven  devils,  and 
now  she  acts  as  if  into  her  he  had  sent  seven  angels. 
She  had  received  so  much  grace  that  she  was  full  of 
love  to  her  Lord. 

2.  And,  behold,  there  was  a  great  earthquake :  for  the 
angel  of  the  Lord  descended  from  heaven,  and  came  and  rolled 
back  the  stone  from  the  door,  and  sat  upon  it. 

Death  was  being  upheaved,  and  all  the  bars  of  the 


CHAP,  xxviii]       The  Empty  Sepulchre.  495 

sepulchre  were  beginning  to  burst.  When  the  King 
awoke  from  the  sleep  of  death,  he  shook  the  world;  the 
bed-chamber  in  which  he  rested  for  a  little  while  trem- 
bled as  the  heavenly  Hero  arose  from  his  couch  :  Behold, 
there  was  a  great  earthquake.  Nor  was  the  King  unat- 
tended in  his  rising  :  for  the  angel  of  the  Lord  descended 
from  heaven.  It  was  not  merely  one  of  the  angelic  host, 
but  some  mighty  presence-angel,  "  the  angel  of  the 
Lord",  who  came  to  minister  to  him  on  that  resurrection 
morn.  Jesus  was  put  in  the  prison  of  the  tomb  as  a 
hostage  for  his  people  ;  therefore  he  must  not  break  out 
by  himself,  but  the  angelic  sheriff's  officer  must  bring  the 
warrant  for  his  deliverance,  and  set  the  captive  at  liberty. 
When  the  angel  had  rolled  back  the  stone  from  the  door, 
he  sat  upon  it,  as  if  to  defy  earth  and  hell  ever  to  roll  it 
back  again.  That  great  stone  seems  to  represent  the  sin 
of  all  Christ's  people,  which  shut  them  up  in  prison  ;  it 
can  never  be  laid  again  over  the  mouth  of  the  sepulchre 
of  any  child  of  God.  Christ  has  risen,  and  all  his  saints 
must  rise,  too. 

3,  4.  His  countenance  was  like  lightning,  and  his  raiment 
white  as  snow :  and  for  fear  of  him  the  keepers  did  shake, 
and  became  as  dead  men. 

It  took  a  great  deal  to  alarm  Roman  soldiers  ;  they 
were  inured  to  all  manner  of  terrors,  but  this  angel's 
flashing  countenance  and  snonv-white  raiment  paralyzed 
them  with  fright,  until  they  swooned  away,  and  became 
as  dead  men.  He  does  not  appear  to  have  drawn  a  flam- 
ing sword,  nor  even  to  have  spoken  to  the  keepers ;  but 
the  presence  of  perfect  purity  overawed  these  rough 
legionaries.  What  terror  will  strike  through  the  ungodly 
when  all  the  hosts  of  angels  shall  descend,  and  surround 
the  throne  of  the  reigning  Christ  on  the  last  great  day ! 

5.  And  the  angel  answered  and  said  unto  the  wotnen, 
Fear  not  ye  :  for  I  know  that  ye  seek  Jesus,  which  was  cruci' 
fed. 


49^  The  Empty  Sepulchre.      [chap,  xxvhi. 

Let  the  soldiers  tremble,  let  them  lie  as  if  dead 
through  fright,  but,  "Fear  not  ye :  for  I  know  that  ye  seek 
Jesus,  which  was  crucified."  Those  who  seek  Jesus  need 
not  fear.  These  women  were  mistaken  in  seeking  the 
living  among  the  dead,  yet  their  seeking  ended  in  find- 
ing. They  did  fear,  although  the  angel  said,  "  Fear  not." 
Only  Jesus  can  silence  the  fears  of  trembling  hearts. 

6,  7.  He  is  not  here :  for  he  is  risen,  as  he  said.  Come, 
see  the  place  where  the  Lord  lay.  And  go  quickly,  and  tell  his 
disciples  that  he  is  risen  from  the  dead ;  and,  behold,  he  goeth 
before  you  into  Galilee  ;  there  shall  ye  see  him  :  lo,  I  have  told 
you. 

Jesus  always  keeps  his  word  :  "  He  is  risen,  as  he 
said."  He  said  he  would  rise  from  the  dead,  and  he  did; 
he  says  that  his  people  also  shall  rise,  and  they  shall. 
"  Come,  see  the  place  where  the  Lord  lay.  Attd go  quickly"  : 
the  angel  would  not  let  the  women  stay  long  looking  into 
the  sepulchre,  for  there  was  work  for  them  to  do.  In 
this  world,  we  cannot  afford  to  spend  all  our  time  in  con- 
templation, however  heavenly  it  may  be.  Notice  the 
angel's  words  :  first  "  See,"  and  then  "  Go."  Make  sure 
about  the  fact  for  yourselves,  and  then  let  others  know 
of  it.  What  you  know,  tell ;  and  do  it  "  quickly." 
Swift  be  your  feet  ;  such  good  news  as  you  have  to  carry 
should  not  be  long  on  the  road.  "  The  King's  business 
required  haste." 

"  Tell  his  disciples  that  he  is  risen  from  the  dead ;  and, 
behold,  he  goeth  before  you  into  Galilee  ;  there  shall  ye  set 
him."  Matthew  wrote  The  Gospel  of  the  Kingdom, 
yet  in  his  writings  there  is  much  about  that  despised 
region  called  "  Galilee  of  the  Gentiles  ",  that  border-land 
which  touches  us  as  well  as  the  chosen  seed  of  Abraham. 
There,  in  Galilee,  is  the  place  where  Jesus  will  hold  the 
first  general  assembly  of  his  church  after  his  resurrec- 
tion. 


CHAP,  xxviii.]  The  Risen  King.  497 


CHAPTER  XXVIII.     8—10. 
[The  Risen  King.] 

8.  And  they  departed  quickly  from  the  sepulchre  with 
fear  and  great  joy  ;  and  did  run  to  bring  his  disciples  word. 

That  seems  a  strange  mixture, /(?ar  and  great  joy,  awe 
and  delight,  doubt  and  faith  ;  yet  the  joy  was  greater 
than  the  fear.  It  was  not  joy  and  great  fear,  but  "  fear 
and  great  joy."  Have  we  never  had  that  mixture — drops 
of  grief,  like  April  showers,  and  peace  and  joy,  like  sun- 
light from  heaven,  making  a  glorious  rainbow  reminding 
us  of  God's  covenant  of  peace  ?  A  holy  fear,  mingled 
with  great  joy,  is  one  of  the  sweetest  compounds  we  can 
bring  to  God's  altar  ;  such  were  the  spices  these  holy 
women  took  away  from  Christ's  sepulchre.  Fear  and 
joy  would  both  make  them  run  to  bring  his  disciples  word. 
Either  of  these  emotions  gives  speed  to  the  feet  ;  but 
when  "  fear  and  great  joy  "  are  combined,  running  is  the 
only  pace  that  accords  with  the  messenger's  feelings. 

9,  10.  And  as  they  went  to  tell  his  disciples,  behold,  fesus 
met  them,  saying.  All  hail.  And  they  came  and  held  him  by 
the  feet,  and  worshipped  him.  Then  said  fesus  unto  them. 
Be  not  afraid :  go  tell  my  brethren  that  they  go  into  Galilee, 
and  there  shall  they  see  me. 

Saints  running  in  the  way  of  obedience  are  likely 
to  be  met  by  Jesus.  Some  Christians  travel  to  heaven  so 
slowly  that  they  are  overtaken  by  follies  or  by  faults,  by 
slumber  or  by  Satan  ;  but  he  who  is  Christ's  running 
footman  shall  meet  his  Master  while  he  is  speeding  on 
his  way. 

And  they  catne  and  held  him  by  the  feet,  and  worshipped 
him.  These  holy  women  were  not  Unitarians  ;  know- 
ing that  Jesus  was  the  Son  of  God,  they  had  no  hesita- 
tion in  worshipping  him.     There  must  have  been  a  new 


498  Falsehood  and  Bribery,     [chap,  xxviii.' 

attraction  about  Christ  after  he  had  risen  from  the  dead, 
something  more  sweet  about  the  tones  of  his  voice,  some- 
thing more  charming  about  the  countenance  that  had 
been  so  marred  at  Gethsemane,  and  Gabbatha,  and  Gol- 
gotha. Perhaps  these  timid  souls  clung  to  their  Lord 
through  fear  that  he  might  be  again  taken  from  them,  so 
"  they  held  him  by  the  feet,  and  worship  pedhim,"  fear 
and  faith  striving  within  them  for  the  mastery. 

Jesus  perceived  the  palpitation  of  these  poor  women's 
hearts,  so  he  repeated  the  angel's  message,  "£e  not 
afraid."  He  also  confirmed  the  angel's  information 
about  "  Galilee"  only  he  spoke  of  his  disciples  as  "My 
brethren."  When  Christ's  servants,  angelic  or  human, 
speak  what  he  has  bidden  them,  he  will  endorse  what 
they  say. 


CHAPTER  XXVIII.     11—15. 

[Falsehood  and  Bribery.] 

1 1.     Now  when  they  were  going,  behold,  some  of  the  watch 
came  into  the  city,  and  shewed  unto  the  chief  priests  all  the 
things  that  were  done. 
* 

While  good  people  were  active,  bad  people  were 
active,  too.  Some  of  the  watch,  having  recovered  from 
their  fright,  came  into  the  city  to  report  the  startling  scenes 
they  had  witnessed.  It  is  noteworthy  that  they  did  not 
go  to  Pilate  ;  they  had  been  placed  at  the  disposal  of  the 
chief  priests,  and  therefore,  while  some  of  them  remained 
on  guard  at  the  sepulchre,  others  of  the  soldiers  went  to 
their  ecclesiastical  employers,  and  showed  unto  them  all 
the  things  that  were  done,  so  far  as  they  knew  the  particu- 
lars. A  startling  story  they  had  to  tell ;  and  one  that 
brought  fresh  terror  to  the  priests,  and  led  to  further  sin 
on  their  part. 


CHAP,  xxviii.]     Falsehood  and  Bribery.  499 

12 — 15.  And  when  they  were  assembled  with  the  elders, 
and  had  taken  counsel,  they  gave  large  money  vnto  the  soldiers, 
saying.  Say  ye.  His  disciples  came  by  night,  and  stole  him 
away  while  we  slept.  And  if  this  come  to  the  governor  s  ears, 
we  will  persuade  hint,  and  secure  you.  So  they  took  the  money, 
and  did  as  they  were  taught :  and  this  saying  is  commonly  re- 
ported among  the  Jews  until  this  day. 

For  money  Christ  was  betrayed,  and  for  money  the 
truth  about  his  resurrection  was  kept  back  as  far  as  it  could 
be  :  They  gave  large  money  unto  the  soldiers.  Money  has 
had  a  hardening  effect  on  some  of  the  highest  servants 
of  God,  and  all  who  have  to  touch  the  filthy  lucre  have 
need  to  pray  for  grace  to  keep  them  from  being  harmed 
by  being  brought  into  contact  with  it. 

The  lie  put  into  the  soldiers'  mouths  was  so  palpable 
that  no  one  ought  to  have  been  deceived  by  it :  ''''Say ye. 
His  disciples  came  by  night,  and  stole  hint  away  while  we 
slept."  A  Roman  soldier  would  have  committed  suicide 
sooner  than  confess  that  he  had  slept  at  his  post  of  duty. 
If  they  were  asleep,  how  did  they  know  what  happened? 
The  chief  priests  and  elders  were  not  afraid  of  Pilate 
hearing  of  their  lie  ;  or  if  he  did,  they  knew  that  golden 
arguments  would  be  as  convincing  with  him  as  with  the 
common  soldiers  :  "  If  this  come  to  the  governor's  ears,  we 
will  persuade  him,  and  secure  you." 

The  soldiers  acted  just  as  many  men  have  continued 
to  do  from  their  day  to  ours  :  They  took  the  money,  and 
did  as  they  were  taught. 

"  What  makes  a  doctrine  straight  and  clear  ? 
About  five  hundred  pounds  a  year," 

is  an  "  old  saw  "  that  can  be  "  reset  '  to-day.  How  much 
even  of  religious  teaching  can  be  accounted  for  by  the 
fact  that  "  they  took  the  money "  !  There  are  many 
who  make  high  professions  ef  godliness,  who  would  soon 
give  them  up  if  they  did  not  pay.  May  none  of  us  ever 
be  affected  by  considerations  of  profit  and  loss  in  mat- 


500  The  King's  Last  Command,  [chap.  xxvm. 

ters  of  doctrine,  matters  of  duty,  and  matters  of  right 
and  wrong ! 

And  this  saying  is  co7nmonly  reported  among  the  Jews 
unto  this  day.  This  lie,  which  had  not  a  leg  to  stand 
upon,  lived  on  till  Matthew  wrote  his  Gospel,  and  long 
afterwards.  Nothing  lives  so  long  as  a  lie,  except  the 
truth  ;  we  cannot  kill  either  the  truth  or  a  lie,  therefore 
let  us  beware  of  ever  starting  a  falsehood  on  its  terrible 
career.  Let  us  never  teach  even  the  least  error  to  a 
little  child,  for  it  may  live  on  and  become  a  great  heresy 
long  after  we  are  dead. 

The  modern  philosophy,  which  is  thrust  forward  to 
cast  a  slur  upon  the  great  truths  of  revelation,  is  no  more 
worthy  of  credence  than  this  lie  put  into  the  mouths  of 
the  soldiers  ;  yet  common  report  gives  it  currency,  and 
amongst  a  certain  clique  it  pays. 


CHAPTER  XXVIII.     16—20. 

[The    King's    Last    Command.] 

i6,  17.  Then  the  eleven  disciples  went  away  into  Galilee, 
into  a  mountain  where  Jesus  had  appointed  them.  And  when 
they  saw  him,  they  worshipped  him :  but  some  doubted. 

Notice  those  words,  the  eleven  disciples.  There  were 
twelve  ;  but  Judas,  one  of  the  twelve,  had  gone  to  his 
own  place  ;  and  Peter,  who  had  denied  his  Lord,  had 
been  restored  to  his  place  among  the  apostles.  The 
eleven  went  away  into  Galilee,  to  the  trysting-place  their 
Lord  had  fixed  :  into  a  mountain  where  Jesus  had  ap- 
pointed them.  Jesus  always  keeps  his  appointments,  so 
he  met  the  company  that  assembled  at  the  selected  spot : 
and  when  they  saw  him,  they  worshipped  him.  Seeing  their 
Lord,  they  began  to  adore  him,  and  to  render  divine 
honours   to   him,  for   to   them   he  was  God  :  but  some 


CHAP,  xxviii.]  The  King's  Last  Command.  501 

doubted.  Where  will  not  Mr.  Doubting  and  other  mem- 
bers of  his  troublesome  family  be  found  ?  We  can  never 
expect  to  be  quite  free  from  doubters  in  the  Church, 
since  even  in  the  presence  of  the  newly-risen  Christ 
"  some  doubted."  Yet  the  Lord  revealed  himself  to  the 
assembled  company,  although  he  knew  that  some  among 
them  would  doubt  that  it  was  really  their  Lord  who  was 
risen  from  the  dead. 

Probably  this  was  the  occasion  referred  to  by  Paul, 
when  the  risen  Saviour  "  was  seen  of  above  five  hundred 
brethren  at  once."  It  was  evidently  a  meeting  for  which 
he  had  made  a  special  appointment,  and  his  own  words 
to  the  women,  following  those  of  the  angel,  seem  to  point 
this  out  as  the  one  general  assembly  of  his  Church  on 
earth  before  he  ascended  to  his  Father.  Those  who 
gathered  were,  therefore,  a  representative  company  ;  and 
the  words  addressed  to  them  were  spoken  to  the  one 
Church  of  Jesus  Christ  throughout  all  time. 

18 — 20.  And  Jesus  came  and  spake  unto  them,  saying.  All 
power  is  given  unto  me  in  heaven  and  i7i  earth.  Go  ye  there- 
fore, and  teach  all  nations,  baptizing  them  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost :  teaching  them 
to  observe  all  things  whatsoever  I  have  commanded  you :  and, 
lo,  I  am  with  you  alway,  even  unto  the  end  of  the  world.  Amen. 

What  a  truly  royal  speech  our  King  made  to  his  loyal 
subjects  !  What  a  contrast  was  this  scene  in  Galilee  to 
the  groans  in  Gethsemane  and  the  gloom  of  Golgotha ! 
Jesus  claimed  omnipotence  and  universal  sovereignty : 
^^  All  power  is  given  unto  me  in  heaven  and  in  earth."  This 
is  part  of  the  reward  of  his  humiliation  (Phil.  ii.  6 — 10). 
On  the  cross  he  was  proclaimed  King  of  the  Jews ;  but 
when  John  saw  him,  in  his  apocalyptic  vision,  "  on  his 
head  were  many  crowns,"  and  on  his  vesture  and  on  his 
thigh  he  had  a  name  written,  KING  OF  KINGS,  AND 
LORD  OF  LORDS. 

By  virtue  of  his  kingly  authority,  he  issued  this  last 


502  The  King's  Last  Command,  [chap,  xxviii. 

great  command  to  his  disciples:  "  Go  ye  therefore,  and 
teach  "  or,  "  make  disciples  of  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost :  teaching  them  to  observe  all  things  whatsoever  I 
have  commanded  you."  This  is  our  commission  as  well  as 
theirs.  From  it  we  learn  that  our  first  business  is  to 
make  disciples  of  all  nations,  and  we  can  only  do  that  by 
teaching  them  the  truth  as  it  is  revealed  in  the  Script- 
ures, and  seeking  the  power  of  the  Holy  Spirit  to  make 
our  teaching  effective  in  those  we  try  to  instruct  in  divine 
things.  Next,  those  who  by  faith  in  Christ  become  his 
disciples  are  to  be  baptized  into  the  name  of  the  triune 
Jehovah  ;  and  after  baptism  they  are  still  to  be  taught  all 
that  Christ  commanded.  We  are  not  to  invent  anything 
new  ;  nor  to  change  anything  to  suit  the  current  of  the 
age  ;  but  to  teach  the  baptized  believers  to  observe  "  all 
things  whatsoever  "  our  Divine  King  has  commanded. 

This  is  the  perpetual  commission  of  the  Church  of 
Christ  ;  and  the  great  seal  of  the  Kingdom  attached  to 
it,  giving  the  power  to  execute  it,  and  guaranteeing  its 
success,  is  the  King's  assurance  of  his  continual  presence 
with  his  faithful  followers:  "  Lo,  I  am  with  you  alway, 
even  unto  the  end  of  the  world.  Amen."  May  all  of  us 
realize  his  presence  with  us  until  he  calls  us  to  be  with 
him,  "  for  ever  with  the  Lord  "  !     Amen. 


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CRAFTS— THE  SABBATH  FOR  MAN.  With  Special  Re- 
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CRANE— VIRGIL'S  /ENEID.  Translated  literally,  line  by 
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JANES— HUMAN  PSYCHOLOGY.  An  introduction  to  Phil- 
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LIGGINS— THE  GREAT  VALUE  AND  SUCCESS  OF 
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LOOMIS— MODERN  CITIES  AND  THEIR  RELIGIOUS 
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all  workers  in  this  field.  Like  'Our  Country,*  by  Rev.  Dr.  Strong,  this 
book  is  one  of  the  most  marked  books  of  the  current  year.  Every  worker 
in  city  or  country  should  read  and  inwardly  digest  this  suggestive  vol- 
\xaiG,:^—Rev.  A.  F.  Schauffler^  D.D. 

MORELL— AN  HISTORICAL  AND  CRITICAL  VIEW 
OF  THE  SPECULATIVE  PHILOSOPHY  OF  EU- 
ROPE IN  THE  NINETEENTH  CENTURY.  By  J. 
D.   MoRELL,      8v6,   cloth,  752    pp $350 

"The  late  Dr.  Chalmers  said  in  the  North  British  Review^  that  he  had  sel- 
dom read  an  author  who  makes  such  lucid  conveyance  of  his  thoughts, 
and  these  never  of  light  or  slender  quality,  but  substantial  and  deep  as 
the  philosophy  in  which  he  deals.  In  similar  terms  the  leading  reviews 
and  writers  abroad  have  spoken  of  him,  and  his  philosophical  history  has 
taken  rank  among  the  very  best  productions  of  the  age/'— A''.  K.  Observer. 


Catalogue  of  The  Baker   &"  Taylor  Co. 

NATIONAL  NEEDS  AND  REMEDIES.  The  Discussions 
of  the  General  Christian  Conference  held  at  Boston,  Mass., 
Dec.  4-6,  1889,  under  the  auspices  and  direction  of  the  Evan- 
gelical Alliance  for  the  United  States.  8vo,  paper,  $1.00; 
cloth $1  50 

The  important  subject  of  causing,  by  means  of  inter-denominational 
effort,  Christian  principles  and  feeling  to  thoroughly  permeate  our  whole 
civilization,  was  elaborately  discussed  by  Phillips  Brooks,  Josiah  Strong, 
Richard  T.  Ely,  Howard  Crosby,  Bishop  Huntington,  Joseph  Cook,  and 
many  others  who  are  giving  direction  to  the  thought  of  to-day. 

'*  This  Boston  Conference  is  the  most  important  event  in  the  American 
religious  world  which  we  have  been  permitted  to  chronicle  in  a  very  long 
time." — The  Churchman. 

NATIONAL  PERILS  AND  OPPORTUNITIES.  The  Dis- 
cussions of  the  General  Christian  Conference  held  at  Washing- 
ton, D.  C,  Dec.  7-9,  1887,  under  the  auspices  and  direction 
of  the  Evangelical  Alliance  for  the  United  States.  8vo, 
cloth $1  50 

The  book  is  indispensable  to  every  Christian  who  would  keep  abreast  of 
current  religious  thought  and  effort. 

Among  the  speakers  were:  Dr.  S.  J.  McPherson,  Dr.  Arthur  T.  Pier- 
son,  Pres.  James  W.  McCosh,  Bishop  Samuel  Harris,  Dr.  Josiah  Strong,  Dr. 
Washington  Gladden,  Dr.  A.  F.  Schautfler,  and  fifty  other  prominent  rep- 
resentatives of  all  denominations  and  all  sections  of  the  country. 

"All  the  prominent  social  questions  which  now  confront  the  churches 
were  discussed,  and  the  foremost  men  in  the  churches  were  present  to 
discuss  them." — Christian  Union. 

PEET— COURSE  OF  INSTRUCTION  FOR  THE  DEAF 
AND  DUMB.  Part  i.  ELEMENTARY  LESSONS.  By 
Harvey  P.  Peet,  LL.  D.  308  pages,  cloth 90  cts. 

This  work  has  been  used  in  American  and  foreign  institutions  for  the 
deaf  and  dumb  for  upwards  of  thirty  years,  and  has  won  an  enviable  repu- 
tation as  a  book  excellently  adapted  to  its  purpose. 

PEET—COURSE  OF  INSTRUCTION.  Part  III.  By  Har- 
vey P.  Peet,  LL.  D.  fully  illustrate.     252  pages,  cloth. ,  .$1  25 

Containing  a  development  of  the  verb  :  illustrations  of  idioms  ;  lessons 
on  the  different  periods  of  human  life;  natural  history  of  animals;  and 
a  description  of  each  month  in  the  year. 

This  is  one  of  the  best  reading  books  that  has  ever  been  prepared  for 
deaf-mutes,  and  furnishes  an  excellent  practical  method  of  making  them 
familiar  with  pure,  simple,  idiomatic  English.  It  is  well  adapted,  also, 
for  the  instruction  of  hearing  children. 

PEET— HISTORY  OF  THE  UNITED  STATES  OF 
AMERICA.  By  Harvey  P.  Peet,  LL.  D.  423  pages, 
cloth $1  50 

Extending  from  the  discovery  of  the  continent  to  the  close  of  Presi- 
dent Lincoln's  administration.  A  work  of  great  accuracy,  written  in  a 
pure  idiomatic  style. 


Catalogue  of  The  Baker  <&*  Taylor  Co. 


PITMAN  AND  HOWARD—PHONOGRAPHIC  DICTION- 
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Contains  the  reporting  outlines  for  upwards  of  30,000  words  :  embracing 
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graved, with  parallel  key  in  the  ordinary  type. 

PROBLEMS  OF  AMERICAN  CIVILIZATION.  Their  Prac- 
tical Solution  the  Pressing  Christian  Duty  of  To-day.  By 
Presidents  McCosh  and  Gates,  Bishop  CoxE,  Rev.  Drs.  Pier- 
son,  Dorchester,  McPherson,  and  Haygood,  Hon.  Seth  Low, 
Prof.  Boyesen,  Col.  J.  L.  Greene,  and  Rev.  Samuel  Lane 
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under  the  auspices  of  the  Evangelical  Alliance. 

PROTESTANT  EPISCOPAL  LAYMAN'S  HANDBOOK. 
Containing  an  explanation  of  the  innovations  of  the  last  half 
century,  together  with  a  short  account  of  the  Enghsh  Inquisition 
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information,  gathered  from  a  variety  of  reliable  sources.  It  should  be 
in  the  hands  of  all  who  value  the  great  principles  of  the  reformation, 
and  is  specially  worthy  of  the  notice  of  the  laity  of  the  Episcopal  Church. 

"This  new  work  is  a  vigorously  written  polemic  against  various  innova- 
tions which  have  crept  into  our  churches  during  the  last  half  century. 
The  book  is  attractively  made  up  and  very  readable." — Evangelical 
Churchntnii. 

"Contains  many  smooth  stones  out  of  the  brook  which  will  be  handy 
for  any  slinger  whose  mark  is  the  High  Church  Goliath." — Goldwin 
Smith  in  The  Bystander, 

ROBERT— RULES  OF»  ORDER  FOR  DELIBERATIVE 

ASSEMBLIES.    By  Henry  M.  Robert.    Pocket  size. .  .75  cts. 

The  Standard  Parliamentary  authority.  It  has  been  adopted  in 
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Knights  of  Pythias,  Masons  and  other  Secret  Societies  as  their  Parliamen- 
tary Manual. 

ROSS— VOICE-CULTURE  AND  ELOCUTION.    By  William 

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and  covers  the  whole  field  of  elocution. 

"  The  nearest  perfect  of  any  book  intended  for  the  use  of  students  of  elo- 
cution."— Lois  A.  Bangs^  Packer  Institute^  Brooklyn. 


Catalogue  of  The  Baker  &  Taylor  Co. 


RUSSELL— WHAT  JESUS  SAYS.  Being  an  arrangement 
of  the  words  of  our  Saviour,  under  appropriate  headings,  with 
a  full  index.     By  Rev.  Frank  Russell,  D.  D.     lamo,  cloth,$i  25 

*'The  idea  of  the  book  is  original :  the  execution  is  excellent,  and  can- 
not fail  to  be  very  helpful  to  all  who  desire  to  know  exactly  just  what  our 
Lord  has  said.  His  simple  words  are  so  covered  up  with  glosses  and 
commentaries  that  we  are  almost  unable  to  consider  their  natural  mean- 
ing. In  accomplishing  this  most  desirable  result  of  listening  to  Christ 
alone,  this  work  is  most  serviceable  to  us  all." — y.  B.  Angell,  L,L.D.  Pres. 
Michigan  University, 

RYLE— EXPOSITORY   THOUGHTS    ON  THE  GOSPELS. 

By  Rev.  J.  C.  Ryle.     7  vols.,  i2mo,  cloth  in  a  set $8  00 

Matthew,  i  vol. ;  Mark,  I  vol. ;  Luke,  2  vols. ;  John,  3  vols.     Each 
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three  to  John.  As  indicated  by  the  title,  the  work  is  pre-eminently 
expository  in  character.  In  his  treatment  of  Matthew,  Mark  and  Luke, 
the  author  divides  the  text  of  sacred  Scripture  into  passages  of  about 
twelve  verses  each,  which,  taken  as  a  whole,  serves  as  a  basis  for  a  con- 
tinuous series  of  short,  plain  "Expositions."  To  this  method  he  adds, 
when  treating  the  Gospel  by  John,  the  verse  by  verse  exegesis.  The 
practical  lessons  and  inferences  from  the  passages  given  are  followed 
by  notes  explanatory,  doctrinal  and  hortatory,  and  the  views  of  other 
commentators  are  presented  from  time  to  time. 

"  It  is  the  kernels  without  the  shells." — Christian  Union. 

"  It  has  a  sure  place  in  many  famlies  and  in  nearly  every  minister's 
library." — Lutheran  Observer. 

"The  work  of  a  ripe  scholar.  These  expository  thoughts  have  met  with 
the  heartiest  welcome  from  the  press  of  the  leading  Christian  denomina- 
tions in  this  country." — Inter-Ocean. 

SCOTT— THE  WAVERLEY  NOVELS.  By  Sir  Walter 
Scott.  Centenary  Edition.  In  25  vols.,  illustrated  with  158 
Steel  Plates,  and  containing  additional  Copyright  Notes  from 
the  author's  pen  not  hitherto  published,  besides  others  by  the 
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"The  edition  is  an  admirable  one.  It  is  one  of  the  best  editions  avail- 
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Catalogue  of  The  Baker  &f  Taylor  Co, 

STRONG— OUR  COUNTRY.    By  Rev.  Josiah  Strong,  D.  D.. 

with  an  introduction  by  Prof.  Austin  Phelps,  D.  D.  150th 
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This  revision  shows  the  changes  of  the  last  ten  years  and  pictures  the 
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"This  book  has  already  been  read  by  hundreds  of  thousands  of  our 
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THWING— THE  WORKING  CHURCH.  By  Charles  F. 
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THOMPSON— SONGS  IN  THE  NIGHT  WATCHES, 
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"This  is  a  collection  of  religious  verse  designed,  in  the  words  of  the 
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"  Nothing  lovelier  than  your  '  Songs  in  the  Night '  has  ever  come  into  my 
way." — Margaret  E.  Sangster, 

"  The  sweetest  songs  ever  sung  this  side  of  Heaven." — Northwestern Pres- 
hyttrian. 


Catalogue  of  The  Baker  ^  Taylor  Co, 

THORNE— FUGITIVE  FACTS.  An  Epitome  of  General  in- 
formation, obtained  in  Large  Part  from  Sources  not  Generally 
Accessible  and  covering  more  than  One  Thousand  Topics  of 
General  Interest  and  frequent  Inquiry.  By  Robert  Thorne, 
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*'  It  answers  hundreds  of  such  questions  as  are  addressed  to  our  Depart- 
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VON  HOLST— THE  POLITICAL  AND  CONSTITUTION- 
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By  Dr.  H.  VoN  Holst.  Translated  from  the  German  by  John 
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REV.   DR.   PIERSON'S  BOOKS. 


THE   DIVINE    ART    OP   PREACHING. 

i6mo,  cloth  (uniform  with  Dr.  Cuyler's  "  How  to  be  a 
Pastor  "),  75  cents. 
The  book  is  designed  to  throw  out  useful  hints  on  the  use  of  boolcs,  method 
in  study,  cultivation  of  habits  of  thought,  force  of  style,  and  in  general,  what- 
ever makes  a  thoroughly  furnished  minister  of  Christ. 

THE  HEART  OF   THE  GOSPEL. 

i6mo,  cloth,  gilt  top,  $1.25. 
Twelve  sermons  preached  in  Spurgeon's  Pulpit. 

•'  They  stand  as  examples  of  Dr.  Pierson's  conspicuous  ability  as  an  extem- 
pore speaker.    In  them  hp  is  seen  at  his  best." — N,  Y.  Observer. 

THE   CRISIS  OF   MISSIONS,  or,   The   Voice  Out 
of  the   Cloud. 

i6mo,  paper,  35  cents  ;  cloth,  $1.25. 
•*  One  of  the  most  important  books  to  the  Cause  of  Foreign  Missions,  and, 
through  them,  to  Home  Missions  also,  which  ever  has  been  written.    It  should 
be  in  every  library  and  every  household.    It  should  be  read,  studied,  taken  to 
heart,  and  prayed  over." — The  Congregationalist. 

THE   DIVINE  ENTERPRISE  OP  MISSIONS. 

i6mo,  cloth,  gilt  top,  $1.25. 

•  In  this  work  the  author  seeks  the  eternal  and  immutable  principles  of  mission 
work  in  the  utterances  of  the  Master  himself.  The  subject  is  treated  under 
the  Divine  Thought,  Plan,  Work,  Spirit,  Force,  Fruit,  and  Challenge  of  Mis- 
sions. 

IiOVE    IN    WRATH,   or.   The    Perfection,  of   God's 
Judgment. 

i2mo,  white  binding,  full  gilt,  35  cents. 
An  address  before   Mildmay  Conference,  London,   England, 
June  21,  1892. 

EVANGELISTIC    WORK    IN    PRINCIPLE    AND 

PRACTICE. 

i6mo,  paper,  35  cents  ;  cloth,  $1.25. 

**  If  our  pen  could  become  as  fervent  as  fire  and  as  fluent  as  the  wave,  we 

could  not  write  either  too  warmly  or  too  well  of  this  book.    Dr.  Pierson  has 

given  us  a  real  book — a  thunderbolt — a  cataract  of  fire.     These  flame  flakes 

ought  to  fall  in  showers  all  over  Christendom,  and  set  every  house  on  fire." — 

C.  H.  Spjirgeon. 

THE  ONE  GOSPEL,  or.  The  Combination  of  the  Narra- 
tives of  the  Four  Evangelists  in  one  Complete  Record. 

Edited  by  Arthur  T.  Pierson,  l2mo,  flexible  cloth,  red 
edges,  75  cents  ;  limp  morocco,  full  gilt,  $2.00. 

Without  taking  the  place  of  the  four  Gospels  this  book  will  be  an  aid 
in  their  study — a  commentary  wholly  biblical,  whereby  the  reader  may,  at 
one  view,  see  the  complete  and  harmonious  testimony  of  four  independent 
witnesses. 

Sent,  postpaid,  on  receipt  pf  the  price,  hy 

THE  BAKER  AND   TAYLOR  CO.,  Eublisheiu%. 
740  AND  742  BROADWAY,  NEW  YORK.