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[1] This was from resurrection in Galilee; not from heaven and glory, that was near Damascus.
[2] It is written, "For he shall save his people," thus plainly shewing the title of Jehovah contained in the word Jesus or Jehoshua. For Israel was the people of the Lord, that is, of Jehovah.
[3] The wider relationship is more distinctively given in the Gospel of Luke, where His genealogy is traced up to Adam; but here the title of Son of man is specially appropriate.
[4] The star does not lead the wise men from their own country to Judea. It pleased God to present this testimony to Herod and to the leaders of the people. Having been directed by the word (the meaning of which was declared by the chief priests and scribes themselves, and according to which Herod sent them to Bethlehem), they again see the star which they had seen in their own country, which conducts them to the house. Their visit also took place some time after the birth of Jesus. No doubt they first saw the star at the time of His birth. Herod makes his calculations according to the moment of the star's appearance, which he had carefully ascertained from the lips of the wise men. Their journey must have occupied some time. The birth of Jesus is related in chapter 1. The first verse of chapter 2 should be read, Now Jesus having been born"; it speaks of a time already past. I would also remark here that the Old Testament prophecies are quoted in three ways, which must not be confounded:-"that it might be fulfilled", "so that it was fulfilled"; and, "then was fulfilled." In the first case it is the object of the prophecy; Matthew 1:22, 23 is an instance. In the second it is an accomplishment contained in the scope of the prophecy, but not the sole and complete thought of the Holy Ghost; Matthew 2: 23 may serve as an example. In the third it is simply a fact which corresponds with the quotation, which in its spirit applies to it, without being its positive object-chapter 2: 17, for instance I am not aware that the first two are distinguished in our English translation. Where the sense may require it, I shall hope to point out the difference.
[5] In verse 5 Christ assumes this title of Servant. The same substitution of Christ for Israel is found in John 15. Israel had been the vine brought out of Egypt. Christ is the true Vine.
[6] This expression is found only in Matthew, as specially occupied with dispensations, and the dealings of God with the Jews. "The kingdom of God" is the generic term. "The kingdom of heaven" is the kingdom of God, but the kingdom of God as specially taking this character of heavenly government; we shall find it (farther on) separated into the kingdom of our Father, and the kingdom of the Son of man.
[7] And we must remember that, besides the special promises to, and calling, of Israel as God's earthly people, that people were just man viewed in his responsibility to God under the fullest culture that God could give him. Up to the flood there was testimony but no dispensational dealings, or institutions of God. After it, in the new world, human government, calling and promise in Abraham, law, Messiah, God come in grace, everything God could do, and that in perfect patience, was done, and in vain as to good in flesh; and now Israel was being set aside as in the flesh, and the flesh judged, the fig-tree cursed as fruitless, and God's man, the second Adam, He in whom blessing was by redemption, introduced into the world. In the first three Gospels, as we have seen, we have Christ presented to man to be received; in John, man is set aside and Israel, and God's sovereign ways in grace and resurrection brought in.
[8] It is the same thing as to the sense of our nothingness. He made Himself nothing, and in the consciousness of our nothingness we find ourselves with Him, and at the same time are filled with His fulness. Even when we fall, it is not until we are brought to know ourselves as we really are that we find Jesus raising us up again.
[9] In the beginning of Ezekiel, it is said indeed that the heavens were opened; but this was only in vision, as the prophet himself explains. In that instance it was the manifestation of God in judgment.
[10] This is true also of us when we are in that relationship by grace.
[11] It is all a mistake to make Christ the ladder. He, as Jacob was, is the object of their service and ministry.
[12] We need confidence to have courage to obey; but true confidence is found in the path of obedience. Satan could use the word in guile, but not turn Christ the Lord from it. He still uses it as the adequate divine weapon, and Satan still has no reply. To have forbidden obedience would have been to shew himself Satan. As regards the place in which the Lord was dispensationally, we may remark the Lord always quotes from Deuteronomy.
[13] There must be no other motive for action than the will of God, which, for man, is always to be found in the word; because, in that case, when Satan tempts us to act, as he always does, by some other motive, this motive is seen to be opposed to the word which is in the heart, and to the motive which governs the heart, and is therefore judged as being opposed to it. It is written, "Thy word have I hid in my heart, that I might not sin against thee." This is the reason why it is so often important, when we are in doubt, to ask ourselves by what motive we are influenced.
[14] A careful examination of the Pentateuch will shew that, though needed historical facts are stated, yet the contents of Exodus, Leviticus, and Numbers are essentially typical.The tabernacle was made according to the pattern shewn in the mount-the pattern of heavenly things; and not only the ceremonial ordinances, but the historical facts, as the apostle distinctly states, happened unto them for types, and are written for our instruction. Deuteronomy gives directions for their conduct in the land; but the three books named, even where there are historical facts, are typical in their object. I do not know if one sacrifice was offered after they were instituted, unless perhaps the official ones (see Acts 7: 42).
[15] And we may remark here, that He leaves the Jews and Jerusalem, as already remarked, and His natural place, so to speak, what gave Him His name, Nazareth, and takes His prophetic place. The casting of John into prison was significant of His own rejection. John was His forerunner in it, as in his mission, of the Lord. See chapter 17: 12. The testimony of Jesus is the same as that of John the Baptist.
[16] It is striking that the whole ministry of the Lord is recounted in one verse (23). All the subsequent statements are facts, having a special moral import, shewing what was passing amongst the people in grace onward to His rejection, not a proper consecutive history. It stamps the character of Matthew very clearly.
[17] In the text I have given a division which may assist in a practical application of the sermon on the Mount. With respect to the subjects contained in it, it might perhaps, though the difference is not very great, be still better divided thus:- Chapter 5: 1-16 contains the complete picture of the character and position of the remnant who received His instructions-their position, as it should be, according to the mind of God. This is complete in itself.
Verses 17-48 establish the authority of the law, which should have regulated the conduct of the faithful until the introduction of the kingdom; the law which they ought to have fulfilled, as well as the words of the prophets, in order that they (the remnant) should be placed on this new ground; and the despisal of which would exclude whoever was guilty of it from the kingdom; for Christ is speaking, not as in the kingdom, but as announcing it as near to come. But, while thus establishing the authority of the law, He takes up the two great elements of evil, treated of only in outward acts in the law, violence and corruption, and judges the evil in the heart (22, 28), and at all cost to get rid of it and every occasion of it, thus shewing what was to be the conduct of His disciples, and their state of soul-that which was to characterise them as such. The Lord then takes up certain things borne with by God in Israel, and ordered according to what they could bear. Thus was now brought into the light of a true moral estimate, divorce-marriage being the divinely given basis of all human relationships-and swearing or vowing, the action of man's will in relationship to God; then patience of evil, and fulness of grace, His own blessed character, and carrying with it the moral title to what was His living place-sons of their Father who was in heaven. Instead of weakening that which God required under the law, He would not only have it observed until its fulfilment, but that His disciples should be perfect even as their Father in heaven was perfect. This adds the revelation of the Father, to the moral walk and state which suited the character of sons as it was revealed in Christ.
Chapter 6. We have the motives, the object, which should govern the heart in doing good deeds, in living a religious life. Their eye should be on their Father. This is individual.
Chapter 7. This chapter is essentially occupied with the intercourse that would be suitable between His own people and others-not to judge their brethren and to beware of the profane. He then exhorts them to confidence in asking their Father for what they needed, and instructs them to act towards others with the same grace that they would wish shewn to themselves. This is founded on the knowledge of the goodness of the Father. Finally, He exhorts them to the energy that will enter in at the strait gate, and choose the way of God, cost what it may (for many would like to enter into the kingdom, but not by that gate); and He warns them with respect to those who would seek to deceive them by pretending to have the word of God. It is not only our own hearts that we have to fear, and positive evil, when we would follow the Lord, but also the devices of the enemy and his agents. But their fruits will betray them.
[18] It is important however to remark that there is no general spiritualisation of the law, as is often stated. The two great principles of immorality amongst men are treated of (violence and corrupt lust), to which are added voluntary oaths. In these the exigencies of the law and what Christ required are contrasted.
[19] We must always remember that, while dispensationally Israel has great importance, as the centre of God's government of this world, morally Israel was just man where all the ways and dealings of God had been carried out so as to bring to light what he was. The Gentile was man left to himself as regards. God's special ways, and so unrevealed. Christ was a light, to reveal the Gentiles, Luke 2:32.
[20] The characters pronounced blessed may be briefly noted. They suppose evil in the world, and amongst God's people. The first is not seeking great things for self, but accepting a despised place in a scene contrary to God. Hence mourning characterises them there, and meekness, a will not lifting up itself against God, or to maintain its position or right. Then positive good in desire, for it is not yet found; hungering hence and thirsting after it, such is the inward state and activity of the mind. Then grace towards others. Then purity of heart, the absence of what would shut out God; and, what is always connected with it, peacefulness and peace-making. I think there is moral progress in the verses, one leading to the next as an effect of it. The two last are the consequences of maintaining a good conscience and connection with Christ in a world of evil. There are two principles of suffering, as in 1 Peter, for righteousness' and Christ's sake.
[21] Those who are put to death will go up to heaven, as Matthew 5: 12 testifies, and the Apocalypse also. The others, who are thus conformed to Christ, as a suffering Jew, will be with Him on Mount Sion; they will learn the song which is sung in heaven, and will follow the Lamb whithersoever He goeth (on earth). We may also remark here, that in the beatitudes there is the promise of the earth to the meek, which will be literally fulfilled in the last days. In verse 12 a reward in heaven is promised to those who suffer for Christ, true for us now, and in some sort for those who shall be slain for His sake in the last days, who will have their place in heaven, although they were a part of the Jewish remnant and not the assembly. The same are found in Daniel 7: only, remark, it is the times and laws which are delivered into the beast's hands, not the saints.
[22] That is, the Father's. Compare Matthew 13: 43.
[23] The law is the perfect rule for a child of Adam, the rule or measure of what he ought to be, but not of the manifestation of God in grace as Christ was, who in this is our pattern-a just call to love God and walk in the fulfilment of duty in relationship, but not an imitating of God, walking in love, as Christ has loved us and given Himself for us.
[24] The miracles of Christ had a peculiar character. They were not merely acts of power, but all of them of the power of God visiting this world in goodness. The power of God had been often shewn specially, from Moses, but often in judgment. But Christ's were all the deliverance of men from the evil consequences sin had brought in. There was one exception, the cursing the fig tree, but this was a judicial sentence on Israel, that is, man under the old covenant when there was great appearance but no fruit.
[25] I subjoin here some notes, made since this was written, as throwing, I think, light on the structure of this Gospel. Matthew 51 gives the character required for entrance into the kingdom, the character which was to mark the accepted remnant, Jehovah being now in the way with the nation to judgment. Chapters 8, 9 give the other side-grace and goodness come in, God manifest, His character and actings, that new thing which could not be put into the old bottles-still goodness in power, but rejected, the Son of man (not Messiah) who had not where to lay His head. Chapter 8 gives present intervention in temporal goodness with power. Hence, as goodness, it goes beyond Israel, as it deals in grace with what was excluded from God's camp in Israel. It includes power over all Satan's power and sickness and the elements, and that in taking the burden on Himself, but in conscious rejection. Chapter 8: 17-20 leads us to Isaiah 53: 3, 4, and the state of things calling for the wholly following Him, giving up all. This leads to the sad testimony that, if divine power expels Satan's, the divine presence manifest in it is insupportable to the world. The swine figure Israel thereupon. Chapter 9 furnishes the religious side of His presence in grace, forgiveness, and the testimony that Jehovah was there according to Psalm 103, but there to call sinners, not the righteous; and this was especially what could not suit the old bottles. Finally, this chapter practically, save the patience of goodness, closes the history. He came to save Israel's life. It was really death when He came: only, wherever there was faith in the midst of the surrounding crowd, there was healing. The Pharisees shew the blasphemy of the leaders: only the patience of grace still subsists, carried out towards Israel in chapter 10, but all found to be of no avail in chapter 11. The Son was revealing the Father, and this abides and gives rest. Chapter 12 develops fully the judgment and rejection of Israel. Chapter 13 brings Christ as a sower, not seeking fruit in His vineyard, and the actual form of the kingdom of heaven.
[26] One who touched a leper became himself unclean, but the blessed One did come thus close to man, but removed the defilement without contracting it. The leper knew His power, but was not sure of His goodness. "I will" declared it, but with a title which God only has to.
[27] For then Satan will be bound and man delivered by the power of Christ. And there were partial deliverances of the kind.
[28] There is a division of the Lord's discourse at verse 15. Up to that it is the then present mission. From verse 16 we have more general reflections on their mission, looked at as a whole in the midst of Israel on to the end. Evidently it goes beyond their then present mission and supposes the coming of the Holy Ghost. The mission by which the church is called as such is a distinct thing. This applies only to Israel they were forbidden to go to Gentiles. This necessarily closed with the destruction of Jerusalem and the dispersion of the Jewish nation, but it is to be renewed at the end, till the Son of man be come. There was a testimony to the Gentiles only, as brought before them as judges, as Paul was, and that part of his history even on to Rome in Acts, was amidst Jews. The latter part, from verse 16, has less to do with the gospel of the kingdom.
[29] Observe here the expression "Son of man." This is the character in which (according to Dan. 7) the Lord will come, in a power and glory much greater than that of His manifestation as Messiah, the Son of David, and which will be displayed in a much wider sphere. As the Son of man, He is the heir of all that God destines for man (see Heb. 2: 6-8, and 1 Cor. 15:27). He must, in consequence, seeing what man's condition is, suffer in order to possess this inheritance. He was there as the Messiah, but He must be received in His true character, Emmanuel; and the Jews must thus be tested morally. He will not have the kingdom on carnal principles. Rejected as Messiah, as Emmanuel, He postpones the period of those events which will close the ministry of His disciples with respect to Israel, unto His coming as the Son of man. Meantime God has brought out other things that had been hidden from the foundation of the world, the true glory of Jesus the Son of God, His heavenly glory as man and the church united to Him in heaven. The Judgment of Jerusalem, and the dispersion of the nation, have suspended the ministry which had begun at the moment of which the evangelist here speaks. That which has filled up the interval since then is not the subject here of the Lord's discourse, which refers solely to the ministry that had the Jews for its object. The counsels of God with respect to the church, in connection with the glory of Jesus at the right hand of God, we shall find spoken of elsewhere.
Luke will give us in more detail that which concerns the Son of man In Matthew the Holy Ghost occupies us with the rejection of Emmanuel.
[30] His sending to Jesus shews full confidence in His word as a prophet but ignorance as to His Person; and this is what is brought out here in its full light.
[31] This is not God's assembly; but the rights of the King as manifested in glory being established, the foundation being laid, Christians are in the kingdom and the patience of Jesus Christ, who is glorified but hidden in God. They share the destiny of the King, and will share His glory when He reigns.
[32] Take notice of this expression. We see the manner in which the Holy Ghost passes on from the time then present to the Jews, which would soon end, to the time when the Messiah would set up His kingdom, their "world [age] to come." We have a position outside all this, during the suspension of the public establishment of the kingdom. The apostles even did but preach or announce it; they did not establish it. Their miracles were "the powers of the age to come" (compare 1 Peter 1: 11-13). This, as we shall see by-and-by, is of great importance. Thus also with regard to the new covenant, of which Paul was the minister; and yet he did not establish it with Judah and Israel.
[33] Compare Mark 4: 33, 34. It was adapted to all if they had ears to hear, but was darkness to the wilful.
[34] Remark here, that chapter 12 having brought before us the judgment of the Jewish people, we have now the kingdom as It is in the absence of the king, chapter 13; the assembly as built by Christ, chapter 16; and the kingdom in glory, chapter 17.
[35] It is a solemn thought that the first act of man has been to spoil what God has set up good. So with Adam, so with Noah, so with the law, so with the priesthood of Aaron, so with the son of David, so even Nebuchadnezzar, so the church. In Paul's days all sought their own, not the things of Jesus Christ. All is made good, better, and stable in the Messiah.
[36] I speak here of those who will have been His servants on earth during His absence. For angels are also His servants, as well as the saints of the age to come.
[37] Manifestly it was not in the church that the Lord began to sow: it did not then exist. But He distinguishes Israel here from the world, and speaks of the latter. He looked for fruit in Israel; He sows in the world, because Israel after all His culture brought forth no fruit.
[38] Not merely the instant that terminates it, but the acts that accomplish the purpose of God in terminating it.
[39] Remark too here that the kingdom of heaven is parcelled out into two parts, the kingdom of the Son of man, and the kingdom of our Father: the objects of judgment in what is subjected to Christ, and a place like His before the Father for sons.
[40] In all symbolical prophecies and parables, the explanation goes beyond the parable and adds facts; because the judgment executed publicly testifies of that which in the time of the parable can only be discerned spiritually. This latter may be spiritually understood. The result is, judgment will publicly declare it, so that we are always to go beyond the parable in the explanation. Judgment explains publicly what is only understood spiritually before, and brings in a new order of things (compare Dan. 7).
[41] The chapters which follow are striking in their character. Christ's Person as the Jehovah of Psalm 132 is brought out, but Israel sent away, the disciples left alone, while He prays on high. He returns, rejoins the disciples, and the Gadarene world owns Him. Then we have in chapter 15 the full moral description of the ground on which Israel stood actually, and ought to stand, but carried much farther out into what man's heart is; and then what God is, revealed in grace to faith, even if in a Gentile. Historically He still owns Israel, but in divine perfection, and now in human administrative power; and then (chap. 16) the church is brought in prophetically; and in chapter 17 the kingdom of glory in vision. In chapter 16 they are forbidden to say He is the Christ. This is over.
[42] The study of the Psalms will have made us understand that this is the connection with the establishment of the Jewish remnant in blessing in the last days.
[43] The passage (chap. 16: 18) should be read, "And I also say unto thee."
[44] It is important here to distinguish the church which Christ builds, not yet finished, but which He Himself builds, and that which is, as a manifested whole in the world, built up in responsibility by man. In Ephesians 2: 20, 21 and 1 Peter 2: 4, 5, we have this divine building growing and built up. No mention of man's work is found in either passage; it is a divine one. In 1 Corinthians 3 Paul is a wise master builder; others may build in wood, hay and stubble. The confusion of these has been the basis of Popery and other corruptions found in what is called the church. His church, looked at in its reality, is a divine work which Christ accomplishes and which abides.
[45] Remark here what I have spoken of elsewhere-there are no keys of or to the church or assembly. Peter had the keys of administration in the kingdom. But the idea of keys in connection with the church, or the power of the keys in the church, is a pure fallacy. There are none such at all. The church is built; men do not build with keys, and it is Christ (not Peter) who builds it. Further, the acts thus sanctioned were acts of administration down here. Heaven puts its sanction on them, but they did not relate to heaven, but to earthly administration of the kingdom. Further, it is to be remarked that what is conferred here is individual and personal. It was a name and authority conferred on Simon, son of Jonas. Some further remarks here may help us to understand more fully the bearing of these chapters. In the parable of the sower (chap. 13) the Person of the Lord is not brought forward, only that it is sowing, not reaping. In the first similitude of the kingdom He is Son of man, and the field is the world. He is quite out of Judaism. In chapter 14 we have the state of things from John's rejection, to the time the Lord is owned on His return where He had been rejected. In chapter 15 is the moral controversy, and God in grace in Himself as above evil. On this I dwell no further. But in chapter 16 we have the Person of the Son of God, the living God, and hereon the assembly, and Christ the builder; in chapter 17 the kingdom with the Son of man coming in glory. The keys (however heaven sanctioned Simon's use of them) were, as we have seen, of the kingdom of heaven (not of the assembly); and that, the parable of the tares shews, was to be corrupted and spoiled, and this irremediably. Christ builds the church, not Peter. Compare 1 Peter 2: 4, 5.
[46] In the Epistle of Peter we continually find these same thoughts-the words, "living hope," "living stone"-applied to Christ, and afterwards to Christians. And again, in accordance with our present subject, salvation through life in Christ, the Son of the living God, we find "receiving the end of our faith, even the salvation of [our] souls." We may read all the verses by which the apostle introduces his instructions.
[47] We have seen that Peter went beyond this. Christ is here seen as the Son born on the earth in time, not as the Son from eternity in the bosom of the Father. Peter, without the full revelation of this last truth, sees Him to be the Son according to the power of divine life in His own Person, upon which the assembly consequently could be built. But here we are to consider that which belongs to the kingdom.}
[48] Peter, taught of the Holy Ghost, calls it "the excellent glory."
[49] It was not in connection with the divine validity of their testimony, that Moses and Elias disappear. There could not be a stronger confirmation of it, as indeed Peter says, than this scene. But not only they were not the subjects of God's testimony as Christ was, but their testimony did not refer nor their exhortations reach to the heavenly things which were now to be revealed in association with the Son from heaven. Even John the Baptist makes this difference (John 3: 13, 31-34). Hence as there set forth, the Son of man must be lifted up. So here, the Lord charges the disciples not to say He was the Messiah, for the Son of man must suffer. It was the turning-point of the Lord's life and ministry, and the coming glory of the kingdom shewn to the disciples, but then He must suffer (see John 12: 27). The Jewish history was closed in chapter 12, indeed in chapter 11, and the ground of the change laid John and He both rejected, perfect submission, then all things delivered unto Him of His Father, and He revealing the Father (compare John 13, 14). But Matthew 13-apart from Judaism, He begins with what He brought, not looking for fruit in man.
[50] Hence also John Baptist rejects the application of Malachi 4: 5, 6, to himself; while Isaiah 40 and Malachi 3: 1 are applied to him in Luke 1: 76; 7: 27.
[51] See previous note.
[52] Both these epistles, after stating redemption by the precious blood of Christ and being born of the incorruptible seed of the word, treat of the government of God; the first, its application to His own, preserving them, the second, to the wicked and the world, going on thus to the elements melting with fervent heat, and the new heavens and the new earth.
[53] The Lord here distinguishes a believing little one. In the other verses, He speaks of a little child, making its character, as such, a model of that of the Christian in this world.
[54] As doctrine, the sinful condition of the child, and its need of the sacrifice of Christ, are dearly expressed here. He does not say, "Seek," as to them. The employing the parable of the lost sheep is striking here.
[55] It is important to call to mind here, that-while the Holy Ghost is personally fully recognised in Matthew, as in the birth of the Lord, and (chapter 10) as acting and speaking in the disciples in their service, as a divine Person, as it is ever from Him alone we can act rightly-the coming of the Holy Ghost, in the order of divine dispensation, forms no part of the teaching of this gospel, though recognised as a fact in chapter 10. The view of Christ in Matthew closes with His resurrection, and the Jewish body are sent out from Galilee as an accepted body to the world to evangelise the Gentiles, and He declares He will be with them to the end of the age. So here He is in the midst of two or three gathered to His name. The church here is not the body by the baptism of the Holy Ghost; it is not the house where the Holy Ghost dwells on earth; but where the two or three meet to His name, there Christ is. Now I do not doubt that all good from life on, and the word of life, comes from the Spirit, but this is another thing, and the assembly here is not the body, nor the house, through the coming down of the Holy Ghost. This was a subsequent teaching and revelation, and remains blessedly true; but it is Christ in the midst of those assembled to His name Even in chapter 16 it is He builds, but that is another thing. Of course it is spiritually He is present.
[56] It is very striking to find here, that the only succession in the office of binding and loosing which Heaven sanctions is that of two or three assembled in Christ's name.
[57] This giving up, and the formal opening into the intermediate heavenly place connected with the Son of man in glory are in Acts 7, where Stephen recites their history from Abraham, the first called as root of promise, to that day.
[58] The connection is here traced between the new thing and nature, as God had originally formed it, passing over the law as something merely come between. It was a new power, because evil had come in, but it recognised God's creation, while proving the state of the heart, not yielding to its weakness. Sin has corrupted what God created good. The power of the Spirit of God, given to us through redemption, raises man and his path wholly out of the whole condition of flesh, introduces a new divine power by which he walks in this world, after the example of Christ. But with this there is the fullest sanction of what God Himself originally established. It is good, though there may be what is better. The way the law is passed over to go back to God's original institution, where spiritual power did not take the heart wholly out of the whole scene, though walking in it, is very striking. In marriage, the child, the character of the young man, what is of God and lovely in nature is recognised of the Lord. But the state of man's heart is searched out. This does not depend on character but motive, and is fully tested by Christ (there is an entire dispensational change, for riches were promised to a faithful Jew), and a rejected Christ-the path to heaven-everything, and the test of everything, that is of the heart of man. God made man upright with certain family relationships. Sin has wholly corrupted this old or first creation of man. The coming of the Holy Ghost has brought in a power which lifts, in the second Man, out of the old creation into the new, and gives us heavenly things-only not yet as to the vessel, the body; but it cannot disown or condemn what God created in the beginning. That is impossible. In the beginning God made them. When we come to heavenly condition, all this, though not the fruits of its exercises in grace, disappears. If a man in the power of the Holy Ghost has the gift to do it, and be entirely heavenly, so much the better; but it is entirely evil to condemn or speak against the relationships which God originally created, or diminish or detract from the authority which God has connected with them. If a man can live wholly above and out of them all, to serve Christ, it is all well; but it is rare and exceptional.
[59] Indeed, reward is in scripture always an encouragement to those who are in sorrow and suffering by having from higher motives entered into God's way. So Moses; so even Christ, whose motive in perfect love we know, yet for the joy set before Him endured the cross despising the shame. He was the Leader and Completer in the path of faith.
[60] Observe the way in which the sons of Zebedee and their mother come to seek the highest place, at the moment when the Lord was preparing unreservedly to take the very lowest. Alas! we see so much of the same spirit. The effect was to bring out how absolutely He had stripped Himself of everything. These are the principles of the heavenly kingdom: perfect self-renunciation, to be contented in thorough devotedness; this is the fruit of love that seeketh not her own-the yieldingness that flows from the absence of self-seeking; submission when despised; meekness and lowliness of heart. The spirit of service to others is that which love produces at the same time as the humility which is satisfied with this place. The Lord fulfilled this even unto death, giving His life as a ransom for many.
[61] The case of the blind man at Jericho is, in all the first three Gospels, the commencement of the final circumstances of Christ's life which led on to the cross, the general contents and teachings of each being closed. Hence He is addressed as Son of David, being the last presentation of Himself as such to them, God's testimony being given to Him as such.
[62] This Psalm is peculiarly prophetic of the time of His future reception, and is often cited in connection with it.
[63] This throwing back on conscience is often the wisest answer, when the will is perverse.
[64] Contempt and violence are the two forms of the rejection of the testimony of God, and of the true witness. They hate the one and love the other, or cleave to the one and despise the other.
[65] Observe here, that from chapter 21: 28 to the end, we have the responsibility of the nation looked at as in possession of their original privileges, according to which they ought to have borne fruit. Not having done so, another is put in their place. This was not the cause of the judgment which was, and yet is in a more terrible way to be, executed on Jerusalem, and which even then accomplished the destruction of the city. The death of Jesus, the last of those who had been sent to look for fruit, brings judgment on His murderers (Matt. 21: 33-41). The destruction of Jerusalem is the consequence of the rejection of the testimony to the kingdom sent to call them in grace. In the first case, the judgment was upon the husbandmen-the scribes, and chief priests, and leaders of the people. The judgment executed on account of the rejection of the testimony to the kingdom goes much farther (see chap. 22: 7). Some despise the message, others ill-treat the messengers; and, grace being thus rejected, the city is burned up, and its inhabitants cut off. Compare chap. 23: 36, and see the historical prophecy in Luke 21. The distinction is maintained in all three gospels.
[66] In fact, this position of Israel, and the testimony connected with it, were interrupted by the destruction of Jerusalem; and this is the reason why that event presents itself to the mind in connection with this prophecy, of which it is certainly not the fulfilment. The Lord is not yet come, neither the great tribulation; but the state of things to which the Lord alludes, to the end of verse 14, was violently and judicially interrupted, by the destruction of Jerusalem, so that in this point of view there is a connection.
[67] The gospel of the kingdom was confined to Israel in chapter 10 and here this, though no subject of the teaching, is the subject supposed up to verse 14, but there is no formal distinction made: the mission in chapter 28 is to the Gentiles; but then there is nothing of the kingdom but rather the contrary, though Christ be only risen, but all power given to Him in heaven and earth.
[68] There is no possible ground for applying this parable to what is called the general judgment, an expression indeed wholly unscriptural. First, there are three parties, not merely two-goats, sheep, and brethren; then, it is the judgment of the Gentiles only; and, further, the ground of judgment is wholly inapplicable to the great mass even of these last. The ground of judgment is the way these brethren have been received. Now none have been sent at all to the vast majority of the Gentiles in long ages. The time of this ignorance God winked at, and another ground of judgment as to them is given in the beginning of Romans. Christians and Jews have been already treated of in chapter 24 and the previous part of chapter 25. It is just those whom the Lord finds on earth when He comes, and who will be judged according to their treatment of the messengers He has sent.
[69] How solemn the testimony given here to the effect of the assembly's losing the present expectation of the Lord's return! What causes the professing church to run into hierarchical oppression and worldliness, so as to be cut off in the end as hypocrites, is saying in the heart, My lord delayeth his coming-giving up the present expectation. That has been the source of the ruin. The true christian position was lost as soon as they began to put off the Lord's coming; and they are treated, note, though in this state, as the responsible servant.
[70] The servant in chapter 24 is collective responsibility.
[71] The word rather signifies torches. With them they had, or should have had, oil in vessels to feed the flame.
[72] And note here, the waking up is by the cry; it wakes up all. There IS enough to rouse all professors to needed activity; but the effect of this is to put them to the test, and separate them. It was not the time of getting oil or supplies of grace to those already professors; conversion is not the subject of the parable. The question of getting oil is only I doubt now, to shew it was not the time of doing so.
[73] In that of the talents in Matthew, we get indeed the ruling over many things, the kingdom, but it is more full through the expression, Enter thou into the joy of thy Lord; and the blessing is conferred on all alike who were faithful in service, great or small.
[74] So in the churches in Revelation, He takes existing churches, though I doubt not it is a complete history of the church.
[75] It was not in Martha's house that this scene took place, but that of Simon the leper: Martha served and Lazarus sat at meat. This makes the intelligent act of Mary more entirely personal.
[76] No instance is found of the disciples ever understanding what Jesus said to them.
[77] Christ meets the heart of the poor woman in the city which was a sinner, and told God's mind out there, and told it to her. He meets Mary's heart here, and justifies and satisfies her affection, and gave the divine estimate of what she did. He met Mary Magdalene's heart at the sepulchre, to whom the world was emptiness if He was not there, and tells God'smind in its highest forms of blessing. Such is the effect of attachment to Christ.
[78] The enmity of the chiefs of Israel was known to the disciples-"Master, the Jews of late sought to stone thee, and goest thou thither again?" And afterwards by Thomas-a gracious testimony to the love of one who afterwards shewed his unbelief as to Jesus' resurrection-"let us go that we may die with him." Mary's heart doubtless felt this enmity, and as it grew, her attachment to the Lord grew with it.
[79] Judas's heart was the spring of this evil, but the other disciples, not occupied with Christ, fall into the snare.
[80] "New" is not anew, but in an entirely new way.
[81] It is wonderful to see the Lord in the full agony of the anticipated cup, only as yet presenting it to His Father, not drinking the cup; yet turning to the disciples and speaking to them in calm grace as if in Galilee, and turning back to the dreadful conflict of spirit Himself exactly for what was before His soul. In Matthew He is victim, I add, and every aggravation, with no alleviating circumstance, is here what His soul meets.
[82] I purpose speaking on the Lord's sufferings when studying the Gospel of Luke, where they are described more in detail; because it is as Son of man that He is there especially presented.}
[83] Remark here in so solemn and crucial a moment, the place that the Lord gives to the scriptures: that thus it must be, for it was there (v. 54). They are the word of God.}
[84] I think it will be found, on comparing the Gospels, that the Lord was examined at Caiaphas's over night, when Peter denies Him, and that they met formally again in the morning, and, asking the blessed Lord, received from Himself the confession on which they led Him to Pilate. Over night it was only the active leaders. In the morning there was a formal assembling of the Sanhedrim.
[85] Strange to say, this means son of Abba, as if Satan was mocking them with the name.
[86] We find in Matthew, specially collected, the dishonour done to the Lord and the insults offered Him, and with Mark the forsaking of God.
[87] The glory of Christ in ascension, and as Lord of all, does not come within the scope of Matthew historically.
[88] The part that women take in all this history is very instructive, especially to them. The activity of public service, that which may be called "work," belongs naturally to men (all that appertains to what is generally termed ministry), although women share a very precious activity in private. But there is another side of christian life which is particularly theirs; and that is personal and loving devotedness to Christ. It is a woman, who anointed the Lord while the disciples murmured; women, who were at the cross, when all except John had forsaken Him; women, who came to the sepulchre, and who were sent to announce the truth to the apostles who had gone after all to their own home; women, who ministered to the Lord's need. And indeed this goes farther. Devotedness in service is perhaps the part of man; but the instinct of affection, that which enters more intimately into Christ's position, and is thus more immediately in connection with His sentiments, in closer communion with the sufferings of His heart-this is the part of woman: assuredly a happy part. The activity of service for Christ puts man a little out of this position, at least if the Christian is not watchful. Everything has however its place. I speak of that which is characteristic; for there are women who have served much, and men who have felt much. Note also here, what I believe I have remarked, that this clinging of heart to Jesus is the position where the communications of true knowledge are received. The first full gospel is announced to the poor woman that was a sinner who washed His feet, the embalming for His death to Mary, our highest position to Mary Magdalene, the communion Peter desired to John who was in His bosom. And here the women have a large share.
[89] That is, Mary, the wife of Cleophas, and mother of James and Joses, constantly spoken of as "the other Mary." In John 19: 25, Mary the wife of Cleophas has been taken as in apposition with His mother's sister. But this is simply a mistake. It is another person. There were four-three Marys and His mother's sister.
[90] But I apprehend the Lord Jesus had left the tomb before the stone was rolled away; that was for mortal eyes.