(Continued from Volume 5)
-- 28. The Lord answers the question now proposed, "Lo, we have left all and followed Thee, what shall we have?" "There is no man who has left house," etc., "on account of me, and on account of the Gospel, that shall not receive an hundredfold" in kind even (the Lord in this omits "wife"; there is no promise to give him back this -- this stands on other and its own ground) in all the comforts and kindness, and peace, and enjoyments which belong to Christians as such here, with persecutions as from the world, and in the age to come eternal life. Yet there is no mere human standard of purchase as it were, or recompense. There are many who seem to take the lead, and do externally, who shall be last, and last apparently for a time who shall be first. The expression "mothers" shows that it is not in a mere natural sense, yet it is, in the counterpart, enjoyment of actual present things, finding in the Church what really fills the gap an hundredfold, made by these breaches. But, though in love to Christ and the Church, there may be infinitely more than an hundredfold for sacrificing wife, yet that is never made up in counterpart. There is not that made up in the actual enjoyments of the heart in the sources of happiness around, that may perhaps make the sacrifice more blessed, because Christ alone can make it up, but the other thing is not, though that may be more than verified. But in all other things, though with persecution, there is a positive more than making good in all that draws out, and fills up, and satisfies, and enlarges the affections in the relations with all around, besides the world to come, which seals it all with blessing and joy. "But there are first," etc. This encouragement was graciously given to us all, when the effect of the Gospel was stated, and brought to light indeed in the rejection of the Saviour. Such was the portion of the Saviour. He had now fully brought it out, and indeed they had seen how He had been treated and rejected at the seat of the nation's judgment and authority. He had also put it before them, and hence pressing on them the way He was to be treated, and what position He stood in towards the nation, and how He was rejected indeed, and what man was, shown too in Elias.
-- 30. Does not this imply, as other passages, that Christianity is not an aion (age)? For "the world to come" is, I apprehend, the millennial state.
-- 32. "And they were in the way going up to Jerusalem," where His glory was to be cast down to the ground; "And Jesus was going before them," conducting them there; "And they were astonished," how He could lead them thus on to the very destruction He had declared; "And they, following, were afraid." This very courage which led straight on to predicted oppression and disaster, frightened and terrified them; it is its natural consequence, for the flesh shrinks from what is so inconsistent and contrary to its natural feelings. There is something that terrifies nature, because it is what we call unnatural, and to see One in our nature do it distresses us. But the Lord led calmly and peaceably straight on. He knew why, and where, and to what end He was going, and, in patient determination of love and obedience, steadfastly set His face to go there. The Lord, seeing their terror, knowing their condition, speaks openly to them of it all -- does not leave them in their affright, but calmly explains all that was coming. His soul was at peace, and able to care, and caring for them, and relieve them by talking to them of it as a clear and settled purpose. And the explanation was clearer, and fuller, and more intimate than before. Before this it had a character just relative to the position they stood in, to the character in which He had just been revealed, as for example, the Transfiguration. But now it was the full detail, on the guilt of the nation, not merely the fact as regarded His glory, but their conduct; this might be now openly exposed, for they had now really rejected Him, and the Apostles felt their position as to this, and therefore it was right to explain it all to them as it stood in the knowledge of the Lord's mind. "Taking the twelve again to Him, He began to tell them the things that were about to happen to Him -- that, lo, we go up to Jerusalem." This was what was the source of their fright, when they were silently following Him in the way. This, says the Lord, is my account of the matter. "Lo, we do go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and scribes" -- all this is coming -- "And they shall condemn Him to death, and shall deliver Him to the Gentiles. And they shall mock Him, and shall scourge Him, and shall spit upon Him" -- treat Him with every possible indignity -- "and they shall kill Him; and after
three days He shall rise again." The whole case was now before them, thoroughly weighed by and known to the Lord. Jews and Gentiles were alike to take their own appropriate evil in the dreadful act of man's accomplished rejection of Him, already true in spirit. And the third day He was to show His victory over all the evil they were instruments of. Everything was perfectly weighed. He calmly surveyed, set about, and could communicate it all. Such was the divine counsel. Resurrection was the grand remedy and power of blessing. All the now proved evil had not escaped God's eye. This was the course to be taken. It was most important, too, as laying the foundation of their faith and understanding, when He did rise from the dead. Nothing could be plainer, calmer, and more apposite, or more in facts needful to be communicated. Just a sentence upon all that was in man, in every character, Jew or Gentile, religious, or in power.
-- 35. Note the terms of this request, as a warning as to the frame of man's spirit "We would" (thelomen, will). There was no faith in this, though perhaps it was formed on what they had verbally heard of the limits of faith; it was strange request. But let us judge ourselves in spirit, not making the Lord and His glory mere servant to our will and unholy presumption. Let us also learn not to judge others. "He that seeketh His glory that sent Him, the same is true, and there is no unrighteousness in Him."
The evil, even of the saint's nature, had yet to be manifested in relation to His position in glory, when owned even, which passed by all the solemn and affecting truths just that moment presented, and which ought to have changed, could mere truths and facts do it, the whole position of the human heart. It was really the discovery of its irreparable badness, even when there was an acknowledgment of the glory, the humiliation, and the deep grace in it; and the ruin of man, of themselves, it disclosed, was entirely unfelt and unentered into -- took no effect whatever on their heart; they were totally dark and blind to it. Man's heart is so. It must be partakers of them by the Holy Spirit to know them. It is a true portion of the saints that, if we keep the Lord's words, we may ask what we will, and it shall be done unto us. But here was the seeking their own exaltation in His glory, and that in the very face of the testimony of His humiliation. There was the appearance of faith, for it assumed His glory, and that He would be
exalted, though He was just speaking of His humiliation. They say that whatever they ask He should do it. This is just the form of faith and promise; yet it was the pure spirit of self-exaltation, re-proved, and the very contrary to the Spirit of Christ. It did not enter into His humiliation, nor was really identified with Him, and sought its own glory, assuming, as we have said, withal the character of faith in His glory, flattering the Lord (had He been susceptible of anything of the kind) at the moment of His trial -- a work really of Satan from beginning to end; and the form which the spirit of the world or self-exaltation takes in the saint under a spiritual giver -- a suitable occasion for the flesh to make such a request, but the greatest, real insensibility. The Lord, however, in the patience of grace, His own soul now dwelling on what He was going to pass through, still presses this: "Ye know not what ye ask." And the deep self-humiliation, or rather the taking and keeping as His, the low place in which for our sakes, in the manifestation of the divine glory, He had set Himself.
-- 38. "Ye do not know what ye ask." Note the way to the Lord's glory necessarily. The snare, to our evil hearts, would have been to have taken the occasion to show that though humbled, we had a real title to glory; that it was all voluntary, our own doing, carrying the love of it in our hearts, though we might have relinquished it. But He, whose glory really was what He did, He did in perfectness. What we give up is false, though He may accept the sacrifice. What He laid by was true, and He humbled Himself truly; He had a cup to give them to drink -- at least He could lead them to the drinking it, He could lead them to this consequence, and tell them they would have that. But He professed no conferring of favours in His Kingdom. All moral perfectness He had, and this the rather from this very position, for what is true claims not itself outwardly thus -- that is, of the world. He came as His Father's Servant, and that place He perfectly held. "To sit on my right hand and my left, is not mine to give, but to those for whom it is prepared." I am a Minister of accomplishing a given work. I can lead you in the renunciation of all things of life. I have a cup to drink, and you shall drink of this cup of self-sacrifice and death. But it is in the spirit of perfect submission and nothingness, that the Father, and He only, may be perfectly glorified. Nothing could exceed the admirable
perfectness of this reply, not in mere statement of principles, but in the blessed silent (yet far more eloquent) expression of it in His own conduct. I know not a more beautiful expression of our Lord's perfectness in humiliation, and abstract perfection in the place He had taken in which alone God could be perfectly glorified. How different from "Ye shall be as gods." As the first Adam exalted Himself to be as God, so the Second humbled Himself entirely (even to the death of the Cross) that God, in all His character, supremacy, and glory, might be completely, and finally, and altogether glorified. How fully He emptied Himself, and, just because Himself, never ceased to exist! Therefore the emptying was always absolutely perfect.
Then how blessed, as to the suffering, "The cup that I drink, shall ye drink!" Oh, what a privilege to follow Jesus, let it be ever so feebly! And all through grace, and so only blessed too. Yet in that in which He exhibited His own divine perfectness, not merely to follow but to be with Him in it -- for we are not speaking of atonement here, but of suffering in it, not the cause or effect of the cup, but of His Spirit in drinking it, in which we have the privilege, according to our measure, of the sufferings of Christ abounding in us. Glorious privilege! And filling up that which is behind of the sufferings of Christ, for His body's sake, the Church, and having all, in the certainty of His love, to His glory, and the Father's in it, knowing it is of grace in us, in Him of His will. Yet, in the perfect subjection of that will, suffering in the flesh. "For he that hath suffered in the flesh, hath ceased from sin," whereas the exercise of the will of the flesh is always sin; the subjection of it in suffering for God always righteousness, and, in Christ, being by His will intrinsic righteousness, in us conferred grace; compare Psalm 40. Through the truth, looking at this in communion as an object, we are sanctified.
In these thoughts of the flesh in the two brethren, we have first their own will which Christ did not take, and then their assertion of their own power to go through all He had to accomplish or pass through. This is drawn out by the expression of the Lord in the now consciousness of His approaching sorrow, for He was rejected: "Are ye able to drink the cup," etc., "and be baptised with the baptism" of death in all its weight of suffering, to rise again? They, equalling themselves with Him, say: "We are able." The Lord, in His wondrous grace, equals them with Him by grace. He does not say:
"Ye are indeed able," but "Ye shall indeed drink." As we have said, "Ye shall indeed suffer with me"; the reward of glory I leave to the appointment of the Father -- it is not mine to give, but to whom it is prepared. The indignation of the ten was, if not so deliberate, not much less the flesh than the wish of the two. It was founded on the same feeling of being first or last. The Lord therefore calls them all, and reminds them this was a Gentile practice, the spirit of the world. It had, in a sense, been forbidden, even among earthly Israel. But here all was contrary, "Whosoever would be great" "among them should be" their "servant." They were a people quite separate, separated by the gulf of death and the Cross from the world; to be great there was out of question, but among them it was to be all different. "He who would be great should be their servant." And in very deed so it is; the lowest is the first in Christianity. Whoever wished to be first should be servant of all. It fulfils itself in the dispensations of God; for this indeed was the very errand of the Son, to come and act on His own principles -- of love -- in the midst of the world, and not to mix Himself with it, and fall in with its ways. He came in the power, and new principle of love, "to minister, and to give his life a ransom for many." He it was they were to follow. Nothing could be simpler, for they were quite a separate people. The darkest sense of need was more to the purpose, in calling out the true and unfailing power of Christ, never failing and never wearied by man's wretchedness, in the effecting the works of divine mercy. And if the Lord came that they which saw might be made blind, He came that they which saw not might see. This poor blind man, in the sense of need, cries for mercy, owning Jesus honestly as the Son of David, less apparent faith than those who spoke of His glory that they might have it for themselves -- grace, the grace of the Lord had prepared this man's soul for this occasion, and now the occasion occurred, for God works where we know not. But he was seeking the supply of his wants in the acknowledgment of Jesus' glory. The world rebuked him, but he was in earnest, he wanted the blessing, and he sought it. This man knew what he asked for -- the sense of our wants is true knowledge (in asking). On the cry: "Have mercy," Jesus at once stood, and proposed, to this cry of need, the very thing which He had reproved and set aside in the two brethren: "What wilt thou that I should do unto you?" So different are the
same words in the mouth of unbelief, a carnal, sordid, selfish claim, and in grace. "What wilt thou that I should do unto thee?" And he received all he desired, and used it to follow Jesus. How different from using the plea of His glory, merely to exalt ourselves! Followed the Lord in simplicity, where the disciples were astonished, and followed trembling!
Jesus was now entering by this ancient port of Israel -- the sign of God's favour, and the nation's refusal of judgment in its rebuilding -- the door of hope to rebellious and apostate Israel. Here He is first acknowledged King, the Son of David, by the blind receiving, in the sense of their misery, sight from Him. The nation's dealing in respect of this title remains to be seen. This was the blind seeing, Israel's true restoration and hope; for who was blind as His servant, seeing many things and observing not? Here the Remnant followed Him -- this poor blind man, the first herald of the King of mercy, the Son of David, Jesus.
-- 40. "To give; but" (save) "to those for whom it is prepared." For this use of alla (but, or save) see chapter 9: 8. What profound humiliation! To suffer all, but not to have, as it were, a place to give away in His Kingdom! And to avow it! But this is spiritual. He came to glorify His Father, and He was perfect. There is something exquisitely beautiful in all this in the life of Christ, and they are eternal principles.
-- 45. He sets the example -- "to serve." There is glory in what follows. But what self-devotion it is not "to give," as it were, as rich, but "His life"! It was what He had to give for sin; but what a gift!
-- 48. We must look for rebukes in the exercise of faith. It seems to them troublesome and unreasonable; for why? They have not the same spiritual urgency, but true faith. "He cried much more." And the Lord will stop, though man would not; and their minds will be changed then, when they see the Lord has regard to the cry.
-- 51. Compare verse 35. This is ever the Lord's word to faith. I suppose faith ever runs parallel with the Lord's will, for faith has its operation in the power of that kingdom which is the fulfilment of the Lord's will; when the request flows from our own will therefore, it cannot be the prayer of faith, and is a mere subjection of God and His counsels to our fallen wills. Accordingly, "We know that whatsoever we ask
according to His will, He heareth us." And I am persuaded this knowledge of the divine will and faith run proportionally. It is (not knowledge properly but) in fact the knowledge of faith, and where there is the enquiry of faith, short of the apprehension of the will of God, we pray in truth in implicit subjection to His will, looking for that increase of the Spirit which shall enlighten us in power of conversation. Our personal necessities, however, may, even in this subjection to the divine will, be brought before God; when there is genuine trust in Him, we propose ourselves for mercy. The "What wilt thou" is God's part; the "We will" comes quite wrong from us, and marks want of trust or acknowledgment of the need first of mercy, and we generally, in such case, "know not what" we ask. And hereto the word of man, besides the willingness, applies "Lord, if Thou wilt, Thou canst," and the Lord said: "I will, be thou." The point we should practically enquire into is, Is our will concerned, or is there simple-hearted reliance upon the wisdom, and acknowledgment of the righteousness of the divine counsels and will? If it be our will, we may judge it (and this includes our judgment) to be at variance with the divine counsels, and injurious to our own peace, though it may, as the two disciples had, have a reference generally to, and seeking strong acknowledgment of the object of faith. However, there is a distinction between doing this in ignorance and misled perhaps by others, as here, and wilfully as in the Jews in the wilderness. In the latter case, I conceive the object will be found ever present and personal, and to be real distrust, and love of present gratification.
But the exact coincidence of the language of the two disciples, and the Lord's subsequent promise, John 14:13, and chapter 15: 7, connected too with our Lord's words in verse 3 leads us to the true source of this deeply interesting question. But the just weighing of the several passages in the Gospel of John, fully opens this comprehensive, and all-important truth to our souls.
-- 52. See the fruit, when the faith is genuine. The Jew, who recognised the Son of David so coming, received his sight, and followed Jesus to better, perhaps more sorrowful things, but in His triumph speedily in His time.
The whole scene, as regarded presenting Himself as the Object of their faith, was really now closed, and the Lord was now to present Himself in the claim of His royal character, and judicial Lordship in the Temple, and to have them all before Him, and to judge them in this capacity. His presenting Himself as a gracious witness was now closed, and He acts on the claim, and makes it good in the need of this manifestation, as before His willing subjection, though He could command all creation to meet the need, that subjection occasioned, of the didrachma. He sends two of His disciples, and takes the ass, "Whereon never man sat," for this royal and entitled Claimant of the throne of Israel to sit upon, "And if any say to you, Why do ye this?" They were to say simply: "The Lord hath need of it." "And straightway he would send it there." Thus knowing and ordering the distant heart, and manifesting how David's Lord had good claim to be David's Son, indeed to be received as such in the title of His own Person and glory, He who did these things by this divine power and ordering was claiming surely in grace, and in no needless untruth, the place of David's Son. All was already subject to Him, to whatever He might subject Himself. This was over several hearts, whoever they were, so that it was not merely knowledge of the owner, but control of their hearts; "and some of those who stood there."
The same divine power was controlling the hearts of the disciples, and the multitude, to give this testimony to the royalty of Jesus, and accomplish the words of the Prophet. "They put their garments upon it, and he sat on it." A new position of the lowly Jesus -- yet lovely even in this. "And many strewed their garments on the way." "And they that preceded," inspired to sing the same testimony of Israel, cried saying, as in Psalm 118 as Israel shall say in that day: "Hosanna! Blessed be he that cometh in the Name of the Lord. Blessed be the coming kingdom of our father David." This was really the full language of waiting for the kingdom, and acknowledging the Person of Messiah, and looking up to the heavens as the source of it, saying: "Save now in the highest." Thus was the full testimony given to the Son of David, the Lord Jesus,
and the minds of the people, though in will to reject Him, overruled to honour Him with the fullest testimony to the claim in which He came for their own blessing. This must have been before He was rejected.
-- 8, 9. What glorious disposition of hearts! It was as Lord only He had anything here thus to dispose of.
-- 10. "The coming Kingdom." It is manifest that the Lord dispensatorily proposed Himself to the Jews, though He opposed their thoughts concerning it, declaring that a man must be born again before he could see it. To Pilate He clearly avowed His being so; to the Jews He avowed His Person, not His claim.
-- 11. How calm and full of heavenly dignity is the Lord's way now! Hated, despised, rejected, and soon to be treated with unresisted scorn and death. The terror of God is now upon them all; and He enters into the city thus in public and unhindered testimony to His Messiahship. His dignity from God, and indeed with the stamp of what was properly divine upon it -- thus come, He enters into Jerusalem, and goes on in royal dignity. He enters into the temple. There is no hand raised, no tongue moves against Him; He, and He only is the great Object there. "And having looked round on all things, it being late, he went forth to Bethany" again "with the twelve." The full testimony was given. The judgment was to be as calm as the dignity was manifested. For as He displayed God, had displayed the royal dignity of Him who was rejected, so now they were to be judged. This entrance of the Lord was a blessed testimony to His rejected character, and the hand of God astoundingly displayed in it, placing Him in the judgment place of the nation. He had now surveyed it all. He had long walked in grace as the least, and the last, that He might carry the grace to all, that He might suit it to their need, and meet, and sympathise with all their ruin in blessed grace. Blessed Master! But as far as they were concerned, to their shame and loss, He had "laboured in vain" and spent His "strength for nought," and in vain. And now, this having been exercised till they had rejected it fully, the more fully manifested it, yea, ascribed it to the enemy, though, that it might reach all, He after that still went on, now it was closed; and, in the dignity of His own Person and Messiahship, He was to call them up before Him in judgment. His way is clothed with unresisted and resistless divine dignity, in
doing this. First, the weakness and darkness, and impotency of sin and malice shrink into their own place before the light of God beaming forth, that His death and suffering might be manifestly the willing exercise of His grace for them, not their power while divine control and influence emanated from Him, and ordered all for it. Yet, so properly divine was it that He never the least left the simplicity and humility of His character. It was divine testimony to Him such as He always was (out of the mouths of babes, and sucklings even, perfecting praise, to still the enemy and avenger) He came in, and went out in His usual meekness with the twelve, whatever surrounded Him. But what controlling dignity! The Lord guide us, and make us estimate Him, that Blessed One.
-- 11. There are indicative circumstances in Mark, of the most striking character, as chapters 9: 15, 10: 32, and here in this verse.
-- 13. The Lord, in His righteous dispensation, justly looked for fruit. Yet, in the fixed order of His ordinances, "it was not the time of figs." The power of the Lord's coming, as dispensatorily proposed, but in the knowledge of God, suspended during the times of the Gentiles, is key to much of the prophecies. It is that which drew forth the admiration of Paul; as touching the Gospel they are enemies, as touching the election they are beloved.
The Lord returned to Bethany, and, on the morrow, going forth from Bethany, He hungered, for the Lord indeed was subject to all our infirmities -- He took them -- but so all this was ordered. So the Lord looks for food in that which He has created and planted. He has not created it for no delight to Himself, nor planted it to find no food nor fruit. But, alas! Jehovah could find no food but the offering. Yet, on the other hand, blessed is that, but He did in His own delight and love look for, that He might have complacency and delight in it -- fruit in the place and vineyard of His planting. But, alas! when He looked close, how different! There was none; it had leaves, and looked fair at a distance, but had leaves only -- "The time of figs was not." The Lord pronounced final judgment upon it; no fruit was to grow on it for ever. And so it was strictly with the Jewish people; as standing as they did under the old covenant, they were hopelessly condemned, they never will be recognised, nor bear fruit ever. The old covenant was not the time of fruit. When grace receives them
under the new, Israel shall blossom, and bud, and fill the face of the world with fruit, but on this, where it stood in the obedience of man, it never would. It had been indeed fully tried; the fact merely, however, here is pronounced. The application, the Lord's search for good, found no refreshment, or answer there. His answer was in righteous judgment -- a judgment utterly fulfilled.
And they came to Jerusalem, and He enters then into the temple. Yesterday, the full survey of their condition, and the condition of His Father's, Jehovah's house, had been made, and today judgment is to be executed with all the authority, the condemning authority of Jehovah's King, bearing with none of this evil now. Long had grace been patient. He had retired to a distance, to give time for repentance. He being thus manifested (in the way with them) and after John's warnings, but now, this past, with all righteous authority and indignation, at headquarters, there was no more but to get rid of them. What authority in the righteousness of God! "He began to cast out them that sold and bought in the temple, and overturned the tables of the money-changers, and the seats of them that sold doves." This den of thieves! And in Jehovah's house! How free from idolatry! How full of sin! He would sanctify it. He suffered no man to pass through, to carry anything through the temple, making it just a passage for his convenience. He maintained the holiness of God's house, and while He maintained its holiness as Jehovah's house, not the mere convenience of Jewish pride, as Jehovah's house, His Father's house, it had all its wide claim and value in His eyes -- a house of prayer for all nations. The holiness of God's house gives it its extension, because it makes it properly God's house, and His claim is over all, and it is a claim of grace. But, while the Lord does this, His judgment and charge on the Jewish people is distinct and conclusive: "Ye have made it a den of thieves." His word too is from Scripture, so that the truth and guilt was plain. It had the force of God's word to them. We have also to note that the title of God, and the moral charge always has its force in the subject it applies to; thus the passage of Isaiah has its accomplishment in the latter day, when the house shall be so as God's house. Yet the claim of God was at least from its utterance by the Prophet. Yet it was then, after all, judgment, when sin had made it impossible (for all tended to the blessed end when Christ shall be there)
and the charge was made in Jeremiah's time actually, but as it hung over their heads, so was it accomplished by their hands, and they are charged with it -- they had done the thing, i.e., He puts it as a question: Did not their conduct amount to their considering it so? "Ye have made it a den of thieves." How plain, and bold, and unmoved in judgment is the Lord now, for He had taken the pronouncing of judgment in His own hand now. And the Lord applied the testimony of the Prophets now in judgment.
The Scribes and Pharisees hear it, only do what Satan does when he can do nought else -- seek how he may destroy -- for they were acting indeed his part now. They were afraid to act openly, but they sought to do it, or how they might, for they feared Him; the power of His word and ministry had swayed the multitude. They were astonished, if not converted, and, afraid of the effect of open action against Him as to their character before the people, they sought how. Thus Satan, by their love of importance and malice, had this thread of his train laid. All the awe and the power was with Him; no one still touched Him (and doubtless this an important seed for the apostle's future work) when it was late He went out of the city. Thus this day closed in the Lord's manifested but holy, royal judgment, and their desired treachery of secret destruction, showing itself as in their hearts, for they were afraid of doing anything open, for the Lord had, in patient testimony, and real moral power, the upper hand in the glory of righteousness. For the testimony now, and evidence of influence and power, produces not amendment or submission but, in their hopeless opposition, the desire to destroy Him, for they were really in the hands of Satan, as He the instrument of Jehovah's power and its wielder, though as yet it was only morally exhibited, or in human zeal and righteousness externally to them, so as still for responsibility, though in another way from the patient testimony of grace.
-- 15. Their recovery was out of question, this was their judgment. What power of righteousness over evil! Still, "Is it not written?"
-- 17. The remark may here be made that attention must be paid to the word "people" in the Scriptures, in order to our discernment of the mind of the Spirit in Scripture, as very often the word may represent things which are specially contrasted -- the people (laos) and the Gentiles (ethnon).
Verses 33 and 34 of the preceding chapter are exceedingly strong as to that which concerned the rejection of Christ. "We go up to Jerusalem." There was the place of God's delight amongst men in blessing, in favour, in divine government on earth, the centre of all connection of God with man upon earth, and the Son of man, the great Centre and Link of it; His presence, after the patient grace of which we have spoken, was the test then of the condition of man and his whole estate. In Judas, man, left to his own way, was shown how, by lust and love of the world Satan had created in money, under the power of Satan in desperate and sad wickedness; looked at as left to himself, it had been good for him had he not been born. The companion and familiar friend of all the blessed manifestation of grace in Christ -- his Introducer in holy familiarity into the house of God -- he betrays Him, as the wretched, possessed instrument of Satan (yet by his own depraved lust) to the very priests of God, that they might disclose their state by delivering the King of Israel to the Gentiles; and they show their condition, and the condition of the world in their head exercising authority over God's King to reject Him under the title of Head of His own nation, and that at Jerusalem, "For it could not be that a prophet perish away from Jerusalem." But such is the picture exhibited in this statement of the Lord. For, though Christ came abstractedly as the Head of human nature, the Head and Crown of human blessing, yet it was not only blessing, but restorative blessing, if man had been capable of restoration. Thus the character of gracious interference, if man had not been hopeless as to condition, as well as sinful, for the close of all restorative process on responsibility came in in Christ. The law was the perfect direction of man on earth, now at sea through ignorance, and Christ of His pains in taking him up in this condition to remedy evil, and crown the good according to it -- made of a woman, the first point, i.e. as Man; made under the law, the second; but even the grace which did it was manifested externally in vain.
In the morning there was the witness of God's judgment of the fruitless fig tree. This was a solemn judgment, really on the Jewish fruitless stock. But as the Lord turned His washing the disciples' feet to a present practical purpose, besides the type, so here to a lesson of how to enter into the power of this "Have faith in God." Such is the great secret -- to draw all
our thoughts up to Him, and to judge with Him, and act for, and solely from Him (through faith); and there in the accomplishment of His purpose in His power, for there, by its mysterious yet simple connection with the interests of Christ, and the purpose of God, faith introduces us. He does not say here: Faith in the Father, or, Faith in salvation by the Son; it is not of this He speaks properly, though this may be connected with the confidence, and leads in the way of faith, and, save interests with Christ, in understanding. Yet in exercise, it is simply "faith in God." The Holy Spirit, having set us in the ways of God, the place of separate service to Him, in the presence and midst of evil, relies on His intervention for the accomplishment of His own glory in Christ. And we see that this must be, we have faith in God, not in the stability of present things, not in the strength in which they stood before as impenetrable to the truth, but drawn up to God and centred in Him, separated to Him, acting, as it were, for Him and in His name, but in entire dependence, for this is always and specially in faith. It is the present dependence in the highest exercise of its power, the most so, yet therein does all, and for that reason. This faith is the working of the Spirit in us, in all the ways and purposes of God, but it shows itself in simple dependence, because it is the concentration of the soul upon Him.
Here was the simple exercise of faith: "Say to this mountain, Be lifted up, and cast into the sea, and doubt not in his heart, but believe that what he says is," it shall be to him. I believe, as I noticed I suppose in Matthew, that there is allusion to all the power and stability of the Jewish polity, even as then, the nation, not only the Remnant or moral state, whence fruit was looked. Note, when judgment against any further fruitbearing is pronounced, the tree withers; quod nota. But this accomplishment is whatever He says, but we must take it simply; anything tentative is not this; the question of false miracles does not here intervene. The next case supposes not the positive, active exercise of faith, but whatever they need, and are asking at God's hand which is now supposed. Then let them believe that they receive it, and it shall be to them. Next, when they are praying, they are under judgment to God in this nearness, if they forgive not. Their souls must be in the frame of the Spirit of Christ; it is not supplication in the Spirit else; clearly they cannot ask in grace with unforgiveness
in their hearts -- they are not in the way of efficacious request in the Spirit. How far from visiting evil for evil was Christ in His dealings with His rebellious and unhappy people! "Father, forgive them," was His word; His judgment therefore came with all the power of God. This was, on this head, the Lord's manner of putting His disciples in His place, in the exercise of faith in the power of God towards them, and the manner and spirit of it. God would be with them in everything. They had only to have faith in God. Man had been fully proved. They had to cast themselves entirely upon God, and they would find what God was -- powerful, faithful, and answering them, as always for and with them, to vindicate His truth with them. It was in mercy forgiving, not man in righteousness of his own with Him. What occasion had the Lord to tell them all this -- that faith in God was the only resource; man was no avail! But what perfectness at such a time to say this, when every circumstance was the most opposite to God's appearance in His favour that possibly could be! Now is the time when He assures them, ask what they would, having faith in God and it would be to them. How willingly did He offer Himself! How opposite to the witness of such certainty, were the circumstances! And yet really, how easily could He have had twelve legions of angels! But how then should the word be fulfilled? Here, moreover, it was the faith of service, and position towards God, not the children asking of the Father. And faith in God, after all, only trusts in God's almighty power; but it implies His perfect interest in His children; but this is acted in the power of, not thought of as an object. His children, as such, do trust, not that they are children, but in Him.
They came again to Jerusalem, for this conversation was by the way, as to their portion as standing alone, as it were, as separated to God, as the fig-tree's withering had happened within the knowledge of the disciples only; and the Lord stands now before His unsubdued and unrelenting people, having been vindicated, with none of the awe of the previous day's circumstances, but in the simplicity of His own glory in humiliation, for His heart was never changed in it at all, with His disciples. The true and highest glory He receives, exhibits the testimony, and returns to His course of patient, but now judicial, and fast-closing service; His character still the same, its effect by His grace more terrible on its rejecters. He was walking about in the temple, subject to every question, and all
their thoughts of Him humbled, whatever evidence He had given of power. The chief priests, scribes, and elders, recovered in a measure from their stupor on His entry into Jerusalem, question Him by what authority He does these things, still under a certain awe -- the effect of what they had seen, and respecting Him more from the manifest influence on the people. Who gave Him this authority? But the Lord now no longer answers enquiries, not the desire of faith to learn, but the self-judging question that they knew not, owned not Him, after all, whom God and, for the moment, man also owned. It was the restless effort to get rid of the pressure of facts on their own conscience, but indeed divinely ordered to their judgment. The Lord's answer no longer, as we said, explaining what was onward in mercy, throws them back upon the first testimony connected with His Person, judging them in the first onset before their conscience was hardened; yet therein their judgment now more terrible. "The baptism of John, was it from heaven, or of men?" Answer this! It was throwing them on what was plain to their consciences as a test, what all the people, unprejudiced by interest, to whom they leaned for influence, believed, even if not receiving Christ. A terrible, but divinely profound question! Yet so simple! Own this, they owned Christ; disown it, they condemned themselves before all, for indeed He was now the Judge. How terrible is the spiritual discernment of righteousness to plain points of conscience! And how it baffles human wisdom and plans! But what a wretched condition really were these rulers in! With all their importance and religious influence, obliged to deny the lowest testimony of God's truth, or condemn themselves; and avowing they did not believe on him whom they were afraid to deny, and afraid to deny him whose testimony plainly condemned themselves, so that their answer brought them into still lower degradation morally really, and to save their position, confessedly in ignorance, and incompetency to determine on the alleged pretensions of religious teachers. But really it was, on the face of it, hypocrisy. It was a perpetual silencer on all their religious pretensions; they were judged, not judges now. There was divine wisdom in the enquiry, for it put the Jews first, and owned ministry presented as a test of their competency to judge, or honesty in owning; their consciences, and state were all judged by it. Thus the three classes of rulers, priestly, governing, and teaching, stood all
incompetent, rejected, and, as mere individuals, not able to discern and receive the testimony of God which all the people even acknowledged. They were judged, completely judged. The Lord declined replying to such, or submitting His authority to them. He was there -- left them to their own course, and they stood incompetent and self-condemned. Then the Lord began to teach them in judgment.
-- 23. I believe this also had typical reference and accomplishment, though that be not all; but a great truth is in it besides.
-- 24. But there it is as walking in the power of the kingdom. The Spirit distributes to every man, severally, as He will. Yet this word is true; yet must we wait on the Lord's mind, and so the believer will.
-- 28. This was a humiliating question to themselves, for He did and had done the things blessedly, and they could not help it.
-- 31 - 33. There is a deeper hardness of men than we are aware of.
-- 1 - 11. How beautiful to see the feeling yet calmness with which the Lord speaks of His mission and rejection, in the parable of the husbandmen!
The Lord does not at all address them here on the ground of His service in grace, which had been rejected and closed at His entry into Jerusalem. It was no explanation to His disciples or the multitude, that a Sower went forth to sow -- the ministration of grace, fresh sowing on confessedly fruitless ground, a new work of grace which the Lord was really carrying on, but as One who came, after other messengers, to seek fruit on what was already planted. And this, of course, was the judgment of that people, though long patience had been, and was still shown before the judgment was executed. The judgment here was clear, plain, and solemn, addressed plainly to their consciences, including, for the whole scene was looked at, and declared His own rejection. In plain testimony by the word, His word -- for He was still externally in such form of humiliation -- yet faith sees the full and clear character of patient and true, according to the truth of God, yet divine judgment, the human rightness and suitedness to situation, yet divine dignity and power in
the truth. Everything had been done for the vineyard that could be done. It was, alas! an old story this, but it had been put responsibly into the hands of the husbandmen, and the rightful Owner left it thus in their hands. He who had ordered it, and settled it all at Sinai, and under Joshua, had left it, with warnings too, in the responsibility of the rulers and people to keep up, and dress, and order. He sent His servant in season, that He might receive of the fruit of the vineyard, and they beat him, and sent him away empty. We have two things here -- the Jews, specially the husbandmen among them, in their responsibility, not God in His own sovereign grace; every thing however put in perfect order into their hands in arrangement, blessing, and security, and, further, the patience of God's dealings, sending messenger after messenger, doing every thing while possibility remained, till they had rejected and cast out His own Son. The whole ministry of Prophets was there -- a ministry of patience with man (whom God had hedged about -- but) in his responsibility, and Christ's coming, supremely so. The Sower's grace, as we have said, is quite distinct. This mission of His Son was last to them in this their responsibility. There was further here the distinct charge that they recognised Him as the Heir, as He was, and in their responsibility, and in such must be left to themselves, only with every external advantage afforded, had sought to get the inheritance for themselves by the destruction of the Heir. But the abuse and rebellion of their responsibility did not take it away, but drew on the judgment when all patience in instrumentality was exhausted. There was a Lord of the vineyard -- who had surrendered none of His rights, and if He had sent His Son in His great love to them, and in the glory of His own patience, would not leave Him unvindicated. They wished to have the vineyard and all appertaining to it on their own right, in rebellion. It was not merely want of fruit, but active revolt against God's own title, and setting up for themselves against Him, and this in direct question between His Son and them -- Him who was appointed Heir of all things. Such was the position of man's will, when the greatest exercise of patient favour put the Holy, Beloved One of God within the reach of their malice. But the Lord of the vineyard could only thereon resume His rights -- come and destroy the labourers, and give the vineyard to others. But it was not only an exhibition of the nature and will of man, which their
conscience must testify to the truth of, it was the revealed and foretold conduct of the people, especially of the builders. It was clearly their case. It was the stone which the builders rejected, which was to become the Head of the corner. Did they set up to be builders -- were they such? Such was the judgment of their own scriptures on them. And this, too, was the Lord's doing. How opposite then were the builders to the Lord's mind! It would be marvellous in the eyes of the people in that day. The whole of Psalm 118 is of remarkable application here. The whole passage is a wonderful judgment on them, and by the use of that very Psalm on them, till that Hosanna be sung, and He becomes, in full sense, the Head of the corner, and the gates of righteousness are opened to Him, and a willing people shall sing that "His mercy" has indeed "endured for ever" -- entering by what His supreme grace has wrought into this their morally, and long time actually desolate place, but now the gate of the Lord into which the righteous shall enter. How blessed, and excellent the ways which have purged the sin and evil, yet loved the people, and in full righteousness accomplished all the promises, vindicating His own glory and Name, and only the more exalting the despised Son! Yet in despisal, the witness of infinite grace! These men who ruled, but not of God, could do nothing; they felt they were judged, they disputed, they condemned, but they could do nothing. The hand of wisdom held them fast in their impotency. They would have laid hold on Him, but they feared the people. They knew that He had spoken this parable against them, and, leaving Him, they departed. They take judgment only in their questioning Him. He remains there, and they have to leave Him, ashamed. In what dignified blessedness does the blessed Lord stand forth here in the testimony of what He was, before He gave Himself willingly up, i.e., how does the testimony shine forth in Him! They have to leave Him, completely judged and baffled. They send the Pharisees and Herodians that they might entangle Him in word. As they were baffled in the question of authority, they select certain of the Pharisees and Herodians, strict in their Jewish claims, and apostate in their recognition of the heathen world -- all one, if they can entangle Him who came in grace -- and they propose the question which tries just these two points. And as the scribes, elders, and chief priests questioned the authority of the King of Israel, and so judged themselves, so
these laid bare the woes and sorrows of Israel, without feeling and remorse, in tempting, and to entangle the Blessed One, using their sin with Satan's malice to put down and silence all good and every hope. And they are left just where they were, in the confession of the sin and ruin they had brought themselves into; without more it was a sad and terrible leaving. The Lord has only to do this, and what is our fate? These poor creatures could afterwards, when it served a moment's object and madness, cry aloud in self judgment: "We have no King but Caesar!" Their address was most, to our evil flesh, attractive, had that been in Him whom they tempted, for evil of heart ever in a bad way knows righteousness, and what is upright and good abstractedly, by a conscience bad by the opposite. "Thou art true, and carest for no man, for thou lookest not on the person of man, but teachest the way of God in truth." How far was this from them! How well they knew the good and its blessedness, by a bad conscience! Nothing, in one sense, knows it so strongly. But they were precise in their requisition of an answer, a categoric answer, letting out their evil in apparent simplicity. The Lord knew their hypocrisy, and called for the seal of their present condition, into which the same unbelief that rejected Him had brought them. He was now leaving them in it. They had rejected Him, and this was all they brought out. Often the saint, standing where his own place with God is rejected, has to answer by the admitted evil of another, i.e. when thus tempted -- but this is different from the predominant energy and testimony of the Holy Ghost, for He was not to strive nor cry, and He had not, whatever the testimony to Him, left this character, nor would not, nor could not, till He was risen -- but in deepest judgment this may often be. They gave, or rendered nothing really to God. The Lord left them now where they had brought themselves -- under Caesar. They had brought themselves into the place of ruin, refused the Deliverer -- there they were left to pay to Caesar with nothing of God.
-- 12. Evidently now question of judgment between the Jews and Christ, as two distinct parties. Still the whole is more moral than economic. The principles, eternal principles of the Church substituted for the economic principles of Moses, rather than its economy; as chapter 10: 5, and verses 33 and 44 of this chapter.
-- 18. The Sadducees must have their day, for God had so
appointed. It was that other form of Jewish worldly evil. They plead Moses -- a clear and recognised authority from God. But there was a new world, of which they knew nothing, into which He was now entering. And before Moses had given the commandment, of which they were proud, at all, God had given promises, and revealed Himself in a covenant relationship, and in blessings which the law could not and did not affect. It was all for this world, and to regulate what was fleshly and of the flesh. But they "knew not the Scriptures, nor the power of God." These are the two things needed; if we recognise and own not the power of God, we limit the operation and extent of the Scriptures to our own, and we are astray even in interpretation of them -- this is a great, perhaps not an uncommon evil. From God the testimony comes, and He views things in His own light, as to these promises, and accomplishes His own thoughts by His own power. Leave this out, and we are shut up in the puny inferences, results, and measures of our own minds and strength. Here it rested on the very point, not of Jewish integrity, as with chief priests or Pharisees, but, which was the witness of divine power, exactly in its predominance over all the results of what man was. And this was the foundation, and only could be, on the Fall; this, the result of all God's actings, in which He would be glorified, and it was in this that this Blessed One was declared to be the Son of God with power. But He answers them from the Book of Moses, in which they trusted not when it regulated their fleshly or national laws which their vanity took. It was not what Moses said to them (as a mere lawgiver, though of God) but what God said to Moses when laying the foundation of blessing and hope for the people, speaking therefore of Himself, and what He was in grace. How blessedly does the Lord turn to grace, where His own soul was refreshed and at home, from their cavils, in power, in perpetual remembrance of His people, out of the depth and simplicity of His own fulness! God said to Moses: "I am the God of Abraham, the God of Isaac and the God of Jacob." Man might fail, evil acquire power over good, but God remained the God of His people in all the fulness of His promises in the immutability of His own purpose of love. He was not the God of the dead -- that were folly, inanity, and impossibility -- they were living people to inherit living promises -- not a tittle of God's purposes touched, let the apparent course of events and death itself seem to mar
all. His purpose remained, in His own security, what it was. How blessedly did this apply to the circumstances the Lord was in! The power of it He evinced in His resurrection, while the great principle of the change of dispensation, and the divine glory was thus brought out. The Sadducees were not the rulers, but the heretics of the nation; they are therefore plainly judged in error, as contrary to the hope, not corrupters of the righteousness, though doubtless they were, of the then Jewish state. It is remarkable the Lord's reference to this great revelation of Himself by God, as the warrant of the doctrine of resurrection; it lay at the very basis of the association of Israel with God -- the basis on which their unconditional promises rested -- God's name for ever, His "memorial throughout all generations." It could be on no other ground with sinful man than resurrection. It flowed, too, from the nature of things, in the nature of the living God. And the resurrection, the only recognised form and power of this continuous living as a separated spirit, was recognised in no way by them; it was not Abraham if that continued so.
-- 25. If I understand this argument of our divine Redeemer, it includes this, that those who rise are as the angels in heaven, but God as the God of Abraham, Isaac and Jacob was God of the promises. But being the God of them, yet not the God of the dead, they being dead, He was the God of them in the resurrection, and this seems His statement, for He introduces God's being their God as a proof that they rise. I am by no means fully informed from Scripture on this subject as yet, but, in His declaration to Moses, He seems to be called thus in reference to the promises made to the fathers, and these promises our Lord therefore seems to make hang, as to their validity, on the resurrection, speaking of the personal interest of Abraham, Isaac and Jacob in this declaration. It was in this view a fatal error, for it struck at the root of God's faithfulness to His promises. Indeed now we know that it is the very centre of all our hopes. We may remark the ground of their great error, ignorance of the Scriptures, and the power of God.
-- 30. "With all thy heart" (kardias); "with all thy strength" (ischuos); come from, or however are used in the Septuagint (2 Kings 23:25); dunameos (power) is perhaps nearly equivalent in Deuteronomy 6:5, where also dianoia (mind) occurs.
-- 31. The comparison of the place (Leviticus 19:18), where
this is found, with the parable, so called, of the good Samaritan, throws the strongest light on it; with which also compare the Sermon on the Mount.
But though, as regards the nation, the Lord might say: "Then have I laboured in vain, and spent my strength for nought and in vain," yet still there was a work with the Lord; and His ministry here, as well as His Person, had its effect, and was owned. We speak not here of disciples who were to be witnesses for the next dispensation, but those who, by the overruling hand of God, were called to own the force of its moral power, though among the rejecting nation. Still it gives us a glimpse into a class -- how numerous we know not -- not far from the kingdom of God, who were in principles within morally right, though they had not received or seen the kingdom, but who may have been reaped when the harvest was gathered of the Lord's sowing. But they were still within the Jewish sphere -- not the separated ones. The Lord was the perfect Discerner and Teacher of truth for Israel, as well as the Prophet of the kingdom that should come. The full display of the truth, of the foundations of their own law, was thus brought out extracted from it all, and presented to the conscience. The conscience of the scribe owned the truth presented, but indeed he went further, for he saw the distinction between that and outward services; how to place the two, and the power of the kingdom he might not know, but the moral difference of a heart aright, in the sight of God, from the mere economy he did understand. And it is a great point, the end of Judaism really, while all God's part in it was exalted and sanctioned in the highest way. It was an admirable termination to the judgment of Israel itself, and the Lord's ministry among them, sanctioning and exalting what God had given them in the law, out of their own mouths, a righteous scribe's mouth. He, Jesus, had the truth and power of the law; they refused to accredit the righteousness which corrupted the forms, and made His Father's house a house of merchandise, in a word, while they had abused the forms. The nation, as between God and them, had been judged in their chiefs, from their unconscientious rejection of John on to Himself who threw them back on that. Their external or national condition, as God's people in the earth, had been judged in this duty to render to Caesar what belonged to Caesar. God left them in their condition there -- all of these, by plain
important truths directly applicable to their condition in the wisdom of God. Then the Sadducees, in power as the nation -- see Acts, when the truth became important and a revealed fact -- as deniers of the hope of Israel, for that hope stood in resurrection, and a hope connected with the promises made to the fathers, and that revelation of God on which all their hope stood -- the God of Abraham, the God of Isaac, the God of Jacob. Here our Lord shines forth as the extractor of all the essence of the law, as God's righteousness in the midst of the apostasy, as well as Founder of other hopes, and so as to claim the conscience of their own scribe, no follower of His. Indeed he seems to have been graciously attracted by the truth, for his mind rested on and repeated the points of the truth with pleasure, at any rate with forms, even though ordained. In doing this, the Lord sustained, too, what was eternal in the law, and passed into all dispensations, as before all, however the effect was produced. And, while He maintained what was excellent there, He carried all that was, and could enter into the dispensation of love, into it with Him in the power that established it in the strength of resurrection on the basis of love. Those that valued this might pass, and did, when power came with it, into the kingdom, yea, to find it there, yea, there only, certainly not in Israel left empty of the Lord; and doubtless there were many that did. It all centred in truth in, and went with the Lord who was now leaving them. This part of the law was concentrated and found in Him. He fulfilled the rest in His own Person in sacrifice. "No man after that durst ask him any question."
The Lord, having silenced all His adversaries, now proceeded to show their ignorance, their unbelief in what regarded the excellency of His Person, the incompetency of these scribes, and this publicly and openly, teaching in the temple. "How say the scribes that the Messiah is David's Son? For David himself said, speaking in the Holy Spirit: The Lord said unto my Lord, Sit on my right hand until I make thine enemies thy footstool. David himself calls him Lord, and whence is he then his Son?" How blessedly, having taken out the essence and perfection of the law, and that in part from quite a hidden passage, does the Lord turn to that which constituted the change of dispensation, as regarded the Jewish people, providing for the excellency and righteousness of the Lord's Person -- His transfer, on their rejection, and His leaving
them, on the call of Jehovah, to the right hand of the Majesty on high! The precise applicability was perfect. The scribes had nothing to understand it with; but a great multitude, given liberty of heart and graciousness of subduing truth from the tyranny of scribe-like reasoning and dogmas, heard Him gladly. There was the sway and influence of moral blessedness and care for them. Often, where there is power and grace in some sort, we see this. Nothing was answered Him. He was there before them all in the temple, but His majesty, and the majesty of truth kept them in check and in awe; they were afraid of Him, not He of them. He said to them in His doctrine: "Beware of the scribes." But this warning is not for ignorance, though their ignorance was manifested. The Lord always judges upon plain moral evil; they sought themselves, and were hypocrites; their judgment was short and plain. But the Lord lays His finger upon what all knew, but none would say; but He, the Judge (in the power of the word now), brings all the hypocrisy plainly into light; in the acts where their credit was their external honour, they should receive greater condemnation, for the pretences by which they sought to keep it up. I believe there was reference also here to the vanity of external service. It was a judgment of direct evil, in which the dispensation had closed in them; but it lifted up the veil on the character of the new. The best thing among them was hypocrisy; but God was indeed now looking upon what was real and internal.
-- 36. The matter of the discourse is merely stated here; in Matthew and Luke the particulars may be gathered.
-- 41. Here also the Lord is thinking and judging according to the Spirit of the kingdom of heaven, where the spirit of the offerer solely was noticed in a divine way, not the value of the offering with men externally, as in all that concerned the flesh, even before God, but now properly in His own intimate view of things, not the external and dispensed one. The Lord took pains to show them this, for this was addressed only to His disciples. It was a giving of self, her living; and the eye of God rested on it; the Lord noticed it. It was within all the eye of man noticed. But God was now bringing to light the glory and principle of these hidden things. God's "more" (pleion) was different from all man's. It was morally more, as Abel's sacrifice which was "a more excellent sacrifice" (pleiona thusian).
This great principle and contrast is brought out in strong relief, and application to the hope and glory of Israel, in the passage that follows, for the sentence of Israel was now sealed. This one of the disciples rested on the outward form and power of the system. "What stones and what buildings?" The Lord at once gives their sentence: "Seest thou these great buildings? There shall not be left one stone upon another that shall not be thrown down."
Nothing can be clearer than the Jewish character of this chapter. They were to be taken before councils and beaten in the synagogues; and then we get false Christs in the general history which began at the time. Then we get false Christs again after the specific epoch of the abomination of desolation. In the first case we know Christ is in heaven, but the desire for Him would be natural to Jews -- a snare to Jewish Christians -- for national deliverance; in the second case we shall be in heaven. In neither can there be application to the (Gentile) Church, as such. In Revelation, as in all prophecy, the Church is seen only in Christ; so the rapture in chapter 12, and the saints are seen in full distinctness in chapter 19. Only before the prophecy begins, their place in respect of the judgments is seen in chapter 4 -- kings on their thrones, though owning all glory to be the Creator's, the Almighty; in chapter 5, priests.
-- 3. Sitting on the Mount of Olives -- that place of judgment, departure, and return -- looking over the loved but perverse and rejected city, these disciples, affected at what had been the centre of all their thoughts, being destroyed and made void, ask, "When shall these things be, and what shall be the sign when all these things are going to be fulfilled?" The question here is presented to us by the Holy Spirit in a much simpler form, and affecting the setting aside of the Jewish resting-place.
-- 4. It is to be remarked here that the question is only as to "these things," and it is to be remarked that below (verse 11) the presence of the Holy Ghost is spoken of, which is the case neither in Matthew nor Luke, which first attracted my attention here. Thus Mark, I apprehend, up to verse 14, speaks more of the then present time; nor does Mark say the end comes when the Gospel has been preached. In Matthew, the beginning
of wars is also distinguished. In Luke the distinction is clearly made; Christ gives them a mouth there. But the destruction of Jerusalem is in view.
The first point the Lord noticed was the use Satan made of the rejection of Christ by the nation; many would arise: "saying, I am, and shall deceive many." They were to be aware of deception; next, the murmuring of the distant winds gathering the clouds for God's judgments, wars and rumours of wars. They were not to be troubled; they must be, but the end was not yet. For nation would rise against nation, and kingdom against kingdom, and there were to be earthquakes, famines, and troubles in different places; these were the beginnings of this world's throes for the bringing forth of judgment. All this, however, was to direct their progress and conduct in ministry, as the course of events went on. At the rumours they were not to be troubled. But there was another form of difficulty -- they would be delivered up to councils, etc., and stand before kings "for a testimony to them; and the Gospel must first be preached to all the nations." This would have that form of trial which arises from enmity -- of the father against the son, etc. -- in a word, which broke through the closest ties. Here the rule of their service was to be, they were not to premeditate; it would be given them the same hour. They would be "hated of all" for Christ's Name's sake, but whoever endured to the end, in spite of all this, would be saved. This is the statement of a general principle -- endurance by the divine power and grace. If it was on earth, and the end of the Jewish scene, the deliverance would be on earth. The point was, going on in patience till the Lord interfered. It runs then thus: "Lest anyone mislead you," "Be not disturbed," "Be not careful beforehand," "nor prepare"; all this was a matter of endurance to the end. This is the leading thought, what is to be guarded against and endurance. As to the time of this, it appears to me to be purposely general, giving the character and circumstances of the ministry, not a prophetic detail; only this, that it is connected with troubles apprehended by those conversant in Judaea or Israel, persons in the circumstances of the Lord's own disciples, the Lord gone, and His judgment not come. The whole period is embraced in one fact, here stated generally -- the Gospel must first be preached to all the Gentiles. But this was in a measure, or rather in principle, true before the destruction of the temple,
so that it had its application coincidently with the Jewish part of the warnings. But the expression also opens it to the full fact, and thus leaves open the ministration which may take place at the close before the latter day destruction takes place. However the destruction is not the close of the ministry in the land, but another point which the Lord then notices.
-- 10. Here (unless abstractedly in principle, as in Colossians 1:6) that which is spoken of is not the destruction of Jerusalem by Titus merely; that was not "the end." It is impossible not to see a wider scene in the Lord's thoughts.
The Lord, it appears to me, designedly uses here the term "the end" (to telos). In His mind the true end was embraced, and in fact therefore, verse 10 swept over the whole period, or, at least, it was left open to it all, while all this served for direction to His disciples for their then emergencies, and the Gospel was, in a general sense, preached to all the Gentiles, before that took place which their thoughts rested on and were concerned in, having pretty nearly as great, in point of real power, a greater extent than it has now. Then prophetically, though the fact of verse 10 is stated as a plain simple fact, the whole of what is said supposes, whatever may be done among the Gentiles, the subsistence of a state of things in Judaea such as the disciples were immediately concerned in, and the Jews there. Having given directions for their patient ministry, of which we have seen the extent, including coming before the Gentiles, the Lord then notices what concerns their position in the land -- the immediate question. "When ye see the abomination of desolation standing where it ought not" -- it was a matter for him that read to consider -- then those that were in Judaea were to flee to the mountains. There might be many occupied in testimony in far countries, but those in Judaea were to flee. They were at once, without the least delay, to escape; the door was now closing (in judgment) on unhappy Israel; it was no time of testimony then. "Where it ought not" (hopou ou dei) I believe is purposely left open, as being instruction for ministry for what might happen to them, and when, in its stricter and fuller application, the abomination should be set up in the latter day. It was a time of sweeping and pure judgment; woe to the feeble and helpless woman! The people and place were given up to judgment and sorrow; they had refused mercy. The place of believers, in testimony, was to escape. It was matter of prayer, for the disciples, that
their flight should not be in winter; for the ear of their Father and Lord was open to their cry for everything. How sweetly does this come in, in the midst of the terrible giving up to judgment! The Lord was not the least changed; His ear as calmly and as blessedly open to every one that sought, and cried, and believed; though He might be forced to give up a relentless people to relentless judgment, when they would have nothing else as the way of righteousness. He was still the same gracious, prayer-hearing God, nigh to them that called on Him, thinking even of the details of mercy for His people, and ready to make their necessary flight less painful and trying even for the flesh, but His warning easy to be acted upon.
-- 19. "For those days shall be distress, such as there has not been the like since the beginning of Creation which God created until now, and never shall be." Here the Lord's mind rests on the great accomplishment, and though there may be a partial anticipative fulfilment in that which Scripture does not notice historically -- the capture of Jerusalem by the Romans, and those who were in that may have been providentially directed by it -- the mind of the Spirit rests clearly on the great final catastrophe of God's house and people and city, that it may be purged by the Spirit of judgment and burning, and the unclean not pass through her any more. It was a giving up to misery; the abomination of desolation brought it in. It might last in the hands of man so or so long -- that may be learned perhaps elsewhere -- but the days were "distress," and known so to the people at large. The disciples were forewarned, and had the sign of their commencement for fleeing, not then for testimony. If the Lord had not shortened those terrible days, no flesh should be saved. This is a remarkable term even to the evil of their own hearts, and the Spirit of death and evil is amongst them; they would destroy themselves, and so has been seen in Jerusalem, and even elsewhere. This from within and without; but, for the elect's sake who were to be spared after the flesh, these days were shortened. Still, though they be forewarned, and those who had understanding escaped, it is a general scene of confusion coming on the inhabiters of the land (or earth) which might reach all found there, unless God interposed to stop its actual career. As regard the heavenlies, this, in a certain sense, had been no matter, but for the earthly Remnant was all-important for its continuing existence. We have then the elect Remnant of those days especially noticed
and brought into view: "For the elect's sake ... he hath shortened those days. And then if anyone say to you," i.e., in this time of affliction recognised by all, for they were all in it, i.e., the unbelievers. It was not then a subject of prophecy, but of actual trial: "If anyone say to you: Lo, here is Christ, or lo, there, believe it or not." "There will arise," saith the Lord, "false Christs and false prophets." How blessed to have all these forewarnings! And doubtless there will be a Remnant using them, and availing themselves of them in that day, for there will be the earthly things, when the others have had their course -- not days of testimony now closed, but vengeance. These false Christs and prophets will give signs and wonders, so as, if it were possible, to deceive the very elect. God may keep them, but that is the only safeguard. For the elect here if fled (at least those of understanding receiving the testimony of Jesus as a Prophet, for the heavenly door is now, I presume, closed) from the place of vengeance, are still in the midst, morally at least, of the trials.
The hour of temptation which should come on all the world to try the dwellers upon earth, as Lot compared with Abraham, the heavenly man and family. "But," says the Lord, "do ye beware, lo, I have foretold you all things." For the Lord speaks here in the character of the Prophet of the Jewish Remnant, and so has to be received, not as the glorified Son of God, nor "Son of man who is in heaven"; for these necessarily the associations would be heavenly, not warning to flee and saving flesh; and "Whosoever will not hearken to" this Prophet (for this is as true of Christ as His being Son of God and all else) "shall be cut off from among his people." But in those days, after the tribulation of which the setting up the abomination of desolation was the leading sign to them for getting out of the way, every visible seat of power shall be cast down, and cease to guide and illuminate the world. "The powers which are in the heavens" offer a little difficulty to my mind. It is clear that the whole stability of governance will be shaken. That there may be a public witness in creation of the immense revolution, which is then taking place, is possible, as at the Lord's death. Its general import is plain, not only that the affected earth, but the sources of power will be touched by the divine hand and will; "I will shake not the earth only, but also the heavens." Satan is cast out at this time, but the principalities and powers in heavenly places cease to be the
agents of divine ministration, and shake under this great action that transfers it to the hands of the Son of man; for who can stand in the presence of this power, unmoved? The evil was cast out, but the creature could not stand unmoved in the presence and acting of His power. His assumption of it for the subjection and order of the world to come is not that "of this age," not only in respect of evil but also of the instruments of His power. And this change is a mighty one, and introduces the Son of man in His manifested glory in royalty. The casting down of Satan was by predominance in those regions, according to the character of subsisting power. Then, Michael, the archangel, fought, and the dragon fought, and his angels, and his place was not found; but this was a shaking of the whole ministration itself. "And then they shall see the Son of man coming in the clouds with great power and glory. And then shall he send forth his angels" (servants of the Son of man) the angels of His power, not the messengers of His grace, to "gather his elect from the four winds, from end of earth to end of heaven." This seems to me to be purposely general, including the title of the place, in the power of which the Lord Jesus comes; compare Psalm 50. The fig tree, the habitual figurative representative of the Jewish people, would afford them the parable of this. When they saw the things He had spoken of, His coming in power, and the whole setting aside of the dispensation, was nigh at the doors. The Jewish (unbelieving) "generation" would not "pass away till all these things take place"; heaven and earth would pass away, but not the despised Son of man's, for He now spoke in the dignity of power. But of that day and hour none but the Father knew. It was not a subject of revelation, for here the Lord acted as a Servant; the kingdom was God's kingdom; what He heard He spake. "Take heed, watch and pray, for ye know not when the time is." It appears to me this was addressed to them as within the Jewish scheme, though it may be true that we may watch, not knowing the day; but that is not exactly our position. It was a day looked for to overtake them here, when there would be trouble, and great affliction, however they might be preserved, not being caught up out of it all to meet the Lord. They were waiting here, with guidance how to pass through the difficulties, and dangers, and that connected with Jewish circumstances and Jewish habits. It was not at all the Holy Ghost's witness of a glorified Jesus, and union
with Him to be accomplished in His presence, that where He is they may be. The Lord, however, turns back to the general principle and application of it to ministry. They were to go on thus acting while He was away, absent, "as a man gone out of the country," and this He said not to them only, but to all.
The thing of which the day is not known extends, it seems to me, however, withal to this change in the sources of dispensation, the revolution that takes place in the heavens, and this it is that affects the condition of the Remnant here (this Red Sea of heavenly matters) for the casting out of Satan makes their state much worse, for he comes down to earth. But this brings in the day of the Lord. "Unto the angels hath he not put in subjection the world to come whereof we speak," but to Man, in Jesus' Person, then accomplished; and here this revolution takes place.
-- 24. It is remarkable that neither here nor in Matthew, though announced at the first, and the occasion of the discourse, is there any hint of the (or a) destruction of Jerusalem. There is great tribulation, and then the coming of the Son of man.
Note, in this chapter, the dispensational character is not nearly so defined and precise as in Matthew; thus, it is not, "This gospel of the kingdom shall be preached ... in all nations, and then shall the end come" (there is no question as to the end of
the age) but we have in general, the Gospel must first be preached (compare chapter 16: 15, 20), and, in a part connected with the general testimony, Matthew 10, which goes from Christ till He comes again, as far as Palestine and the Jews are concerned. The end is not spoken of here; verse 24 too is much more general, not so precise, though the same event.
"After that distress"; "but in those days"; the sun put out before the Lord comes, i.e., is seen. No question of the Church here, but of those in Judaea; He gathers the elect after He comes. The troubles come before the day; Joel, compare Revelation 6. The Lord appears for the Jews against the nations; Zechariah. The deliverance is in Zion and Jerusalem; Joel. The sun is darkened before the day; Jerusalem is taken in the day. The lawless one is destroyed "by the appearing of his coming"; but that is only an incident.
It is manifest that Luke was given to write with more
explicitness upon the times of this prophecy than Matthew or Mark, whose accounts seem so worded as to bring it all very intelligibly within the destruction of the religious establishment and polity of the Jews, then of immediate and practical importance; as to the full import of it, I have still to receive it. In Luke 21, verses 25 and 26, seem fairly referable to what was after the destruction of Jerusalem, but I do not think I have ever found adequate importance attached to the dissolution of the economy of God's peculiar people -- His first great dispensation -- in fact, more important than the dissolution of the Gentile economy, though exceedingly parallel, save as that dissolution was attended by the re-admission of the Jews into the privileges of the kingdom, and was life from the dead to the world. I should, however, have been freely disposed to refer this to the dissolution of the Gentile dispensation, were it not for Matthew's "immediately" (chapter 24: 29) (eutheos). Reason indeed may be assigned for Luke's greater explicitness on this subject. Many of the terms are generical, and seem applicable to the dissolution of both fallen economies, and I cannot help thinking that Matthew 24:27 applies to the Jewish dispensation. Perhaps, in the next verse, our Lord purposely generalises it to suit both cases, for the carcase and the eagles seem clearly the sudden and devouring judgments on a body from which the spirit of life was gone, whatever form it might have. And I think it highly probable that, though obscurely, what followed runs more into the Gentile than the Jewish fulfilment of the statement. But, in those two evangelists, it was merely the glancing of the prophetic mind towards that which to them was not directly to the purpose, and, the dispensations being essentially similar, the terms had their fulfilment in power in that to which their immediate attention was directed, when the dispensations themselves had prepared the way. The larger scene might open, to which their minds were now enlarged, and in which the passage found fuller, and perhaps more literal, application, and which, in its appropriate place, was to be largely revealed. That the Spirit of God did so deal in editing these Gospels, I think quite manifest, for we must remember that, though not fully fulfilled in final results till His second coming, the Lord's coming was, with separate purposes, hidden from ages but made known by the Gospel in various revelation from the day of the angels' song till the day of the fulness of the glory of His kingdom, and that the whole
Gentile dispensation forms a sort of parenthesis, necessary indeed to the filling up the whole mind of God, but in dispensation, as to Christ, intermediate between those great events which were held out from the first, and together formed the coming of the Lord -- the mystery that that nation, to whom He was to come, and called without repentance, should be dispensatorily rejected, and so the glory of His coming suspended till, by the operations of the Spirit, the Gentile economy should have been given its times, and both, fallen through unbelief, be admitted in grace according to that full salvation which was from the Father of lights with whom is no variableness neither shadow of turning.
-- 27. This is clearly the Jewish gathering.
-- 30. Nor do I, though I think it intended to lead the minds of those to whom He addressed Himself to the immediate exercise of judgment on the Jewish company, by any means deny the truth of its application to the continuance of the Jewish race, till the whole mystery of God was complete, till that mechris hou (until that) should be come, when it should be said: "It is accomplished." Blessed thought that the word of faith which we preach should have the perfect stability of the Father of the everlasting ages! Its force in this full sense is evinced and drawn in the Spirit of prophecy from Deuteronomy 32:5, 20. The tribulation of the Jews embraced the whole time from their rejection of the Lord as the Messiah, to their acknowledging Him again, till they said: "Hosanna!" from the time they blamed the children, out of whose mouth God perfected it, for saying it.
There seems to be designedly a cloud thrown over the time in this and verse 31; immense importance attaches to the certitude of the event. It is a question of the truth of the word of God; compare 2 Peter 3. It is some great event; it is different from the seventy weeks are determined (nekh-tak; Daniel 9:24), The Gentile dispensation left this uncertain gap.
-- 32. "Neither the Son," compare Revelation 1:1.
-- 33. "Take heed, watch and pray."
-- 34. "Leave his house"; the time is the return of the Lord to His house, sometime.
-- 4. "There were"; this serves here merely to bring out the Lord's answer, and His view of it.
-- 8. How infinitely full of grace! There was no understanding in them of the position He was really in.
Could the Lord say of me: What he could he has done? I do fear not; I fear a sad defect of surrender of self to the Lord. If we honour the Lord with what we have, we know nothing of the power or extent of the testimony. The Church has delighted itself, in all ages, with this woman's offering, to her own special honour. Yet is there none on whom my soul rests, or, may not I say Lord, desires but Him. "I count all things loss for the excellency of the knowledge of" Him, and that thankfully to be given to do so, but what I feel so lacking is the practical.
-- 10. Judas had heard Jesus was to suffer, and these things began to have an end, and money had been brought in question. The character of Judas seems brought out upon, and in contrast with that of the poor woman; he was the mere instrument, after all, of filling up the divine counsel. The Lord in all holy and dignified calmness, with perfect knowledge of what was coming, could stamp His seal of testimony to the loving and divinely directed action of this poor woman, and give it its value in the whole world, wherever the good news came that a Saviour had died. God was not unrighteous to forget her work and labour of love. Love to Jesus was His supreme delight. The anxiety and care of sin is just contrasted with the calmness of grace.
-- 12. As the Lord could provide for His royal entry, so for the last token of love to His disciples, and, though submitting and meek in all this, we see the perfect power of arranging, ordering, and pronouncing all things for present circumstances, or which should be. The glory of His title and power breaks through and shines through all, and as the rejection of His Person as Messiah was practically complete, and His death as Son of man was drawing nigh, His glory, lost by the unhappy Jews in one, and which gave divine efficacy, shone blessedly forth in all He said and did, as need called it forth, and in a rejected Messiah. There was no longer need for its concealment. There was a Remnant that He knew in the midst of the evil and the rejection, those the disciples knew not, unmanifested
persons, to whom it was enough to say: "The Teacher says." A consolation to Jesus' soul, and a timely confirmation to the faith of His disciples, compare the conduct of even Elijah with this, blessed as he was -- no broken-hearted retreat to Horeb here, but such a declaration of God's righteousness and truth in the great congregation as left the manifestation of God so on the soul, as that the control of His word was there, though the energy of the Holy Ghost had not manifested them to the world. Yet the Lord never departs out of the simplicity of His course. Then the Lord, when they are gathered opens His heart to them -- one of those who eat with Him should betray Him. There certainly was beautiful confidence in their enquiry, for grief often makes humble in bringing down proud confidence in self; we have not been able to hinder the sorrow.
Compare Matthew 26:17, Luke 22:7, John 13:1, and Exodus 12:6, 18. I apprehend that the consideration of the different structure of the days, makes the Last Supper and Passover quite intelligible. Thursday evening, our 13th, is their Friday, 14th beginning. I believe then our Lord ate the Passover on Friday and was offered up on Friday -- we know that it was late, night, when He was betrayed, just after the supper; John 13:30, etc. That was their Friday night. The blessed Lamb of God was offered up, He was crucified the third hour, and the scene closed just after the ninth hour -- about three hours within the Friday. I know that learned men say "between the two evenings was 3 o'clock and 6 o'clock," but why? What is their authority? It is remarkable that the unleavened bread was to begin at even, i.e., at 6 o'clock on our Thursday, their Friday, but the Paschal Lamb to be slain between the two evenings. Query whether that be not between the beginning of Friday (our Thursday evening) and the beginning of Saturday (our Friday evening), which was strictly fulfilled in our Lord, and upon this supposition every statement in the Scripture is consistent. The order is just thus then, as: -- Thursday, 13th, evening with us -- Friday, last Supper; Friday, 14th -- Friday, the Crucifixion; Friday, 14th evening with us -- Saturday, "rested the Sabbath"; Saturday, 15th -- Saturday, the high Sabbath, rested Saturday, 15th evening with us -- First day of the week, Sunday, 16th morning with us -- First day of the week they came very early to the sepulchre.
Our Thursday night, their Friday, was spent in the judgment
hall, they not going into Pilate's, that they might keep the Passover.
-- 19. In Matthew 26:25, Judas says, "Master, is it I?" Note the difference of spirit which dictates, and "Although all shall be offended, yet will not I," to Peter. And how traitorous the heart is!
-- 20, et seq. There is something very brief and solemn in all this account here. The Lord's mind was full, and the Spirit presents the truth as if it was too weighty and near to say much about it. "One of the twelve, who dips with me in the dish"; all was morally contained in that. "The Son of man goes as it is written ... but woe to that man ... good for that man if he had not been born." It is the pith and substance too of the institution which is given. "For many"; this carries it out into a further scene of grace, while verse 25 closes all His present relationship with earth, to be resumed in a future day when His Nazarite separation from them would close.
-- 27. But the time was coming when He should smite the Shepherd, and the sheep should be scattered.
-- 29, 30. "If all ... not I"; yet it was no one but he. And our Lord's answer seems strikingly marked.
-- 31. I may remark here, in passing, that the evidence from versions from a reading is to be taken with much question, and also of the fathers, especially as quoted by Griesbach. The versions are, it is to be remembered, translations conveying the sense, and not always direct evidence of the words employed. Thus here, the Vulgate gives "amplius" (the more). I am not at all clear that it did not read mallon ek perissou (the more vehemently), and translate it all amplius (the more). Indeed, I believe mallon ek perissou to be of that effect. There are many analogous connections of mallon and perissos. I would remark that, though we are highly indebted for his pains and profitable diligence to Griesbach, his judgment as to Scripture text and sense is, I think, exceedingly low.
-- 33. Ton (the) before Petron (Peter) I suspect marks the surname. Let us never pass by the simple fact of the heaviness and distress of our Lord, "the Author and Finisher of faith."
-- 35. His soul was truly "full of grief." May our souls be made conformable to His death.
-- 36. The answer does not appear, i.e. upon the prayer, but the prayer is full of instruction. In the trials of the saints, when there is pure unfeigned submission to the will of their
heavenly Father in outward circumstance, which, on the approach of the trial, connects itself with all the power of the trial, the prayer may not be formed on the purposes of divine counsel, and yet be fully accepted and answered by separation of the circumstances, not from the reality of the trial, but from its power over the will. There was a submission of the will, from the beginning, to the divine will, but patience of its fulfilment, in which the present actings of the will are concerned, is wrought in the soul by the operation of the divine power in answer, and we are heard by reason of fearing (Hebrews 5:7). "All things are possible," in whatever ignorance we may be, is abstractedly an answer to apprehension, if the person in fear has an interest in that will. Faith realises this abstract answer in respect of practical exigency.
-- 38. "The spirit indeed is willing but the flesh weak," is not given as aphoristic commiseration of them, but as a reason for, and marking the necessity of watching and prayer. Do not rely on the readiness of your spirit, for the flesh in which you walk is weak; therefore watch and pray that you may not enter into temptation. There was special allusion and graciously (for the Lord's soul was stayed and prepared for the evil) to Peter's hasty undertaking to suffer with Him, unsustained in spirit by going through it with God; he would soon sink in going through it with man.
-- 40. What perfect simplicity of truth there is in this statement! At the moment that the anxiety of redeeming the world by His own obedience unto death weighed upon the Lord's mind, when He was subjecting Himself to His own substitution to wrath for His sheep, to His Father's necessary will in holiness and justice! How do we see the place which the Son of man held upon earth -- subjection to the merest present circumstance when salvation is in question!
-- 41. He saw His way before Him -- that bitterness of distress even to death, in which He had sought the stay of one to watch with Him, was over. They might now sleep; He knew that the hour was indeed come, and He had set Himself to meet it. Observe, our Lord was caused to feel that He was utterly alone in the conflict. His mind had unburthened its load, and He returned to them whom He had left as Man; but they were asleep. He warns them, and returns to that on which His soul was occupied with God, and which could be settled there only, and there only accordingly He finds, so to
speak, vent for His soul, till He should have manifested to us the fulfilling of all righteousness for our sakes. When we think of His divine glory, His being the depository of the power of His Father's will, we can but be silent before Him. Observe too for ourselves, the Spirit of God will lead us into timely prayer.
-- 44. There was something desperately wicked in Judas, after passing such time with Christ. But Satan was with him to carry the flesh through, and it is so with Peter. "The flesh is weak," is another thing as to state, if the roots are the same. It is bad enough, I mean even in effect. The Holy Ghost was not there though "the spirit willing." Satan had entered into Judas; no wonder his wickedness.
-- 62. "I am." "And ye shall see the Son of man sitting at the right hand of power, and coming with the clouds of heaven," is an additional testimony; all the truth must now be told.
-- 68. The first step was seemingly a little one, merely rejecting the impertinence of a girl, when there was no good in the testimony. It clearly was not the time, but it was all in principle. It seemed at the time as if it made no difference to any, his denial or not; it was merely avoiding the inquisitive intrusion of strangers when inconvenient to himself. So, often, in the world. They would have given no honour to Jesus, had He confessed Him, but the contrary.
How the boldness of nature leads a man into a situation where he is not in the way of grace, and fails to his own sorrow and bitterness of heart! What business had he there if he were not one of them?
-- 69. Compare Matthew 26:71. There was conversation about it going on. How clear the scene!
Query. "The maid again began." It is quite possible that more than three may have spoken even if he only directly denied the Lord thrice. But there is no apparent discrepancy even, save that Matthew says, "Another maid," and Mark, "The maid." Bengel would say both did, but I apprehend it was the maid of the proaulion (entrance-hall) the he thuroros (the door keeper) of John, very likely. The palin (again) seems certainly to belong to erxato (began) in any case. How little poor Peter gained by having the fire, and going out into the porch! It is no use.
-- 37. There seems to have been something extraordinary in this great voice which He uttered, nor could it I suppose be thought natural at the moment of death. It might show that even on the Cross it was no mere natural dissolution, but that it was finished, and therefore He gave up the ghost.
-- 8. It is the general effect on the heart and spirit, the result, which is more presented here than the detail of circumstances. This is evident in verses 14, 15, et seq.
-- 9. "And" (or "But") "Jesus having risen" (or "When he had risen") "early the first day of the week, he appeared first," etc.; the breach of continuation is less. No doubt it comes in as a statement apart. Up to this it was merely the fact of His resurrection announced to the women at the sepulchre, who stayed last at the Cross and, watching as it were over His body, were found first at the sepulchre He had left. This introduces His appearances, in a short general recital, to give, after showing their unbelief, the mission of the disciples according to the mind and tenor of this Gospel. The whole thing is a résumé of the unbelief of the disciples, and then, after the Lord's reproaching them with it, their mission. It is not, in any way, a detailed history whose object is to give an account of what passed. This closes with verses 7 and 8. He was to be seen in Galilee in connection with His own mission here, and His association with them. The rest is a testimony by others to them, distinct from this, and which falls on unbelieving hearts; and Christ, in a distinct way, sees them revealingly as to His Person, not in Galilee, and they have a mission to the world for personal salvation, signs of power being attached to their mission. With this His ascension is connected. He took His heavenly place till His return.
-- 15. "To the whole creation."
-- 20. "Everywhere"; again we have the introduction of the general result, but it is quite general. This mission "unto the world" -- to the whole creation -- was not from Galilee, but before His ascension, and their execution of it quite general. But note, while the Galilee scene is recognised in the current
of Mark's history, there is no account of it. The account we have is of the Bethany close of the blessed Lord's presence here, and the mission thence. As Jewish expectants, there is still unbelief. The mission is not quite Luke's heavenly beginning at Jerusalem. It is from the risen Lord in Person. But it is not at all Matthew's; Matthew and Luke are dispensational -- this personal and for simple salvation.
Whatever the explanation of the end of this chapter from verse 9, it is evident, I think, that it is an added morsel. I have often noticed that it is the John and Luke aspect of the history which is added in a summary; but the anastas de proi (when He had risen very early) comes in unconnected with any governing noun, rather confirming, I think, its genuineness, but showing it is not a continuous history but added, but its being "Jesus" assumed. It assumes it to be Jesus, mentioned in verse 6, but has not the air of continuity. But while following the Matthew part at first, it takes up the other aspects as what the writer had at heart. Nor is it a connected story, for verse 9 does not directly connect with verse 2; "they" in verse 2 is general. Mary of Magdala came first alone; verse 3 implies there were others engaged in the matter. They bought the spices Saturday, after 6 o'clock, and the two last went at sunrise next morning. It merely gives the general character of the history; they find the angel and flee alarmed, having received the message as to Galilee. Matthew gives the same history with more detail as to the angel; the women are thrown into a lump in verse 5; from Luke 23:55, and chapter 24: 1, 10, we learn there were several. Then we get the Mary of Magdala account, and the two to Emmaus. Thus verses 9 to 20 is evidently a calm retrospect on the whole scene, and its consequence; verse 19 was forty days after what precedes; and, verse 20, we have the consequence -- it professes to be after the apostles generally had gone out, knowing nothing of Paul, quod nota.
Thus verse 9 to 20 detaches itself more and more from what precedes. Its purport has been spoken of elsewhere. But verse I takes up the women in the general Galilean form, and passes from those who had bought the spices Saturday evening, whom it designates by name, to the general thought of the women coming Sunday morning. Mary of Magdala came, we know, before the sun rose; there were the women from Galilee, and others with them; in Luke, all lumped together, three
and "others with them" being mentioned afterwards. The other Mary (i.e., of James, etc.) and Salome who came, only Mary of Magdala had gone before them and was alone. These three were at the Cross (query, was Joanna the same as Salome?). He who had alarmed the keepers without, was perhaps the same that peacefully told the women not to be affrighted inside the general excavation of the sepulchre, and showed them the particular place where the Lord had lain. The contrast is purposed in Matthew 28:4, 5. But Mary of Magdala was alone and apart. Except Jesus' meeting them the account of Matthew and Mark is identical, only Mark gives the effect in their speaking to no one, as they fled to tell the disciples. But in verse 9 we have Mary of Magdala, not mixed up in the general history as in Matthew, verse 1 of this chapter, and Luke; it begins a totally different aspect of the story with anastas (being risen) referring to Jesus, not named here nor in what precedes, not as a person writing continuously, but, taking for granted that Jesus was in question, begins a separate account about Him, not about the women. Verse 1 quite falls in with the statements in Matthew and Luke, giving what the women in general were about in their love to the Lord; but verse 9 repeats "Mary of Magdala" in a quite distinct and separate personal character, and yet vaguely, with nothing of Peter and John, which John, one of them, so clearly and graphically relates. This and the Emmaus disciples are introduced to show the unbelief of the disciples. It is not very easy to reconcile this and Luke, still the transition from unbelief to faith is not unnatural, and, though they spoke of His appearing to Simon, on report, yet they evidently were not prepared to see Him. It is easier to believe death than life. The grace in which the Lord convinces them is most touching. But the whole passage is as if it were a recital of what had happened a good while ago, and added to complete the account left unfinished in the air, and what was known by report or general common information. Yet I do not reject it. The insertion of it may be inspired of God, as giving a general account of what was after the Acts -- perhaps through John himself -- and this is the way I am inclined to look for it. One thing is clear -- verse 20 shows it was written after the dispersion of the twelve from their old local work, and knows nothing of Paul and the Acts, is based on the ascension, not on the Galilee mission, and passes from it to the late general mission of the twelve; verses 15, 16 also give this.
The difference noticed at the end of Mark is quite evident. I mean the Jewish meeting with the Lord, and the heavenly one, Matthew having only the Jewish, and Luke the heavenly -- Mark both, only verses 15 - 18 are more general, as is the case with Mark who speaks of the Gospel as we might almost. I have looked through Mark to see how the general strain bears on this. I find first, it contains much more His personal testimony (not His Person) and its authority. The contrast (perhaps from the rapidity of his statement of events) of the Jews with Him, their opposition to His testimony, and display of divine power, more distinctly prominent. It is not the careful presenting Him according to promise, as in Matthew, finally rejected, but His personal testimony, by word and work, brought immediately into collision with their unbelief and prejudices. In the first chapter we have the display of power acting on them, but from chapter 2 we have the opposition, as verses 7, 16, 24; chapter 3: 6, 22, and the rejection of His place among the Jews by birth, already, at the end of chapter 3. Thereupon, the Sower and Christ -- peculiar to Mark -- personally at beginning and ending. So the testimony is general -- a candle not under a bushel. In chapter 5 we have a general idea of the dealings with Israel, then and hereafter, the swine, the woman, and really giving life. In chapter 6 the twelve are not forbidden to go to Gentiles, but John the baptist is put to death. Jehovah satisfies the poor; but He separates from His disciples to rejoin them. In chapter 7, the Pharisees are judged -- the whole system judged morally; and what man is shown, and mercy shown to Gentiles; grace makes the deaf to hear and the dumb to speak. In chapter 8, the Remnant is dealt with in sovereign grace, the disciples even understand nothing, the opening the eyes of the blind is wrought outside the town, and gradually; from that the general testimony of rejection, and taking up the Cross to have the glory. Life must be lost to save it.
I have longed to begin and to read the Gospels which remain (Mark and Luke) yet now I find it is communion and glory that my soul desires, not knowledge. Yet should I refuse to learn what is given here, were it only even for others, and I passed on to where my thoughts and hopes are, and where we shall see Him in higher, His own glory, and know as we are known according to His fulness, I feel as if I was coming down to earth again, having known Him in glory, thus to study that
Blessed One even on earth, perfect, divine and admirable as all His ways were. But we must take it as it is presented, and leave our minds open for all divine truth, but I so felt, and feel yet, the rays of that divine glory, and where He now is, shine on all the path He trod, until it burst forth again in Him glorified.
I return for a moment to the commencement of this Gospel. John the baptist's ministry is called here, I apprehend, the beginning of the Gospel of Jesus Christ. because it was, whatever its claim, the good news about Him -- "the Mightier comes." This ministry of John was the commencement of the testimony, as introducing Him. It was not merely prophecy -- they were till now -- it was before His face to prepare His way. This was the beginning of the Gospel; it was a special thing. I do not see that the end of Malachi: "Behold I send you Elijah the prophet, before the coming of the great and terrible day of the Lord." This is not the Gospel, as here spoken of. As to the reading "in the prophets," it was probably "prophet" or "prophets" and "Isaiah" a gloss, and "Behold, I send my messenger before thy face, who shall prepare thy way," was introduced; otherwise this last is a mere comment or explanation of what follows. The beginning of the Gospel was the voice of one crying in the wilderness. It was according to the prophets, but they were not it, the thing spoken of by them was it. "Behold I send" was a promise in fact to Christ, as representing and interested in Israel. "The voice of one crying" was the beginning of the Gospel. Therefore both are introduced; so that the plan of prophecy, and the beginning of the testimony are all perfectly introduced in their place. As to the critical point, the intention of the Lord in the structure of the passage being evident, it is of comparatively little importance, but may be further searched. The beginning of the Gospel, the good news fully recognised the place where Israel was -- in the wilderness. It recognised nothing, not the least, of the state they were in; so ever, they must go out to the testimony. So again ever; this then, and owning that the paths must be made straight; so in all cases, and grace makes the Lord enter into that sorrow and that effect of sin; there His paths are prepared, not in Jerusalem apostate, and we find that those who owned this accordingly believed on Him. The way was repentance for remission, the manner and effect confession. The effect however of this was very general, and made way for Another's righteousness. We know who rejected
it and were rejected. But it was a different thing publicly to receive this and to receive Christ; then the claim was more in opposition to their present state, and found its opposition in those who shrunk from the recognition of what condemned them and subverted their importance. I may own the evil I am in; the Holy Ghost alone can effect a confession of what sets aside the evil I am connected with. While all the system is owned, evil and reformation may well pass, but Christ must stand for Himself, and gather, and the flesh cannot bear this, it requires faith, and faith is the gift of God, and the power of the Holy Spirit Himself. But human nature, wearied with evil, is attracted and subdued by a testimony against it, when, to a certain point, note, in such a time public adherence to, and owning the verity of Christ's proposal, are different things; the former requires the public action of the Spirit of God -- power -- display belongs to a new dispensation. Therefore the interpretations of parables, and symbolic prophecies are ever new revelations of the succeeding dispensation, quod nota.
John bore his own character, but he testified to One to come after, "the Mightier." There were two points as to Him, after the character of John was shown forth, the (comparative) excellence and worthiness of His Person (for he does not speak of proper glory here: "He was before me") -- and of His ministry or baptism: "I have baptised you with water, but he shall baptise you with the Holy Ghost." Repentance and power are different things; the latter is the Lord's baptism. Fire is not here in question; judgment was not the point, but what characterised His ministry, what He conferred as contrasted with what He convinced of and claimed. Repentance, the return to God in a sense of sin, is a different thing from the presence and power of the Holy Spirit, though He may work in power to produce the former. "With Holy Spirit" is the character of the baptism, therefore no article. We have then the two things fulfilled in Jesus, for He comes in by the door, though perhaps we should say "because," for He only could do it, He was God above all. He is baptised with water (coming in by the door thus among the Jews) and is endued with power, not mediately but immediately. "God anointed" Him "with the Holy Ghost and with power"; I add this, lest any should suppose it might be taken ill, saying: "endued." Though full, personally, with the fulness of the Godhead bodily in incarnation, this is not manifest endowment as entering on
ministry, presented before our eyes in service. To the first He submits. He came from the rejected seat of vileness, out even in Galilee. No proximate place acting on the national requisition (it is not said that was a seal -- only Judaea and Jerusalem affected by proximity) and connecting as One who knew Israel and the rights of Israel, with the heart of Him who claimed its rights for it, and whose eye rested even on its despised borders. He "came from Nazareth of Galilee, and was baptised of John in Jordan." The love of the Lord's heart embracing all, even its degraded quarters, but coming, in the degradation of its despised and outcast corners, to submit to the necessity of its testified moral condition as a Servant. He was baptised of John in Jordan; His entrance into its real limits as properly owned of Him. But higher glory was declared on this submission; He sees the heavens opened, etc., and the voice came; "Thou art my beloved Son." This was the recognition of Him as a Man upon earth. At all times the fulness of the Godhead dwelt in Him bodily, for "in him all the fulness was pleased to dwell." This was not the question, but as a Man He was born of the Holy Ghost, even as to the nature to which the divinity was united, so was He sealed and anointed in it too ("for him hath God the Father sealed"). And note it is not here merely it descended, but on His submission to righteousness He saw it descending. "Straightway ascending up out of the water, he saw the heavens open." It was not only acceptable righteousness on earth, increasing in favour with God and man, but on His submission to the righteousness of God, in the condemnation of Israel, and the baptism of repentance, He sees heaven open. All His ministry is characterised by this. It is not merely: "We speak that we do know, and testify that we have seen," for that was higher still, even what He had divinely and previously, but His testimony to Sonship as incarnate, Man. And note the anointing or seal is a revelation to the Person Himself for His joy and gladness, as well as a stamp known to God and others. "He saw heaven open, and the Spirit as a dove descending upon him." So was the voice addressed to Him of the Father: "Thou art my beloved Son"; indeed it is its chief character, though it has consequences surely. Yet was a Spirit of meekness and gentleness, as well as purity, for so is ever the Spirit of Sonship, for it goes beyond the difficulties, and trials, and evil upon earth, and its pressure, and sees heaven opened
where these things come out, and hears the Father's voice, which overreaches and passes through all these things. It has submitted to the recognition of the full moral evil, a thing much deeper than the national or judicial consequences, far deeper -- has owned it with God, fully bowed to the acknowledgment of it, and passes into a clearer and brighter scene, upon the full confession of it, which is beyond, blessedly beyond, all this, where the Father's heart has its play, for the evil is passed and left behind, and the testimony is known in the midst of it, as the place whence it comes rises above it.
This then was the character of the Lord's ministry, submission to righteousness in Judaism, but a view and a consciousness opened infinitely higher. The coming of Jesus was a voluntary act to this -- "It became him." Testimony to Sonship; and knowledge of the Father's own voice is the proper character of present blessing brought in to those that have a portion in Him.
The recognition by His Father here was at the beginning, rather before the commencement of His ministry. We have that, in verse 14, chapter 1, when fully manifested personally perfect in righteousness, and acceptable in personal relationship; and coming forth now, submitting to all needful to accomplish His counsels, He receives this testimony. The course and accomplishment of His service gives only another occasion of the all-important and blessed testimony, and His patience to death to secure the Father's glory -- the final witness of it in power in the resurrection, "according to the Spirit of holiness." This being done, i.e. the submission, with Christ willing, in us needed, and our wondrous grace, and privilege, and Sonship fully declared (the Father, in fact, known to the sons by the Spirit) "immediately the Spirit casteth him forth," putteth Him out from this enjoyed shelter of Sonship into the wilderness (there John cried, there repentance and submission were proclaimed, for there in condition the people were) there we go back, but as sons; compare the groans in Romans 7 and 8. "And he was in the wilderness forty days tempted" of the adversary, "with the wild beasts, and angels," the ministers of God's providence and honour to the (humbled) Son of man "ministered to him" there. This is an important point of the entrance on ministry. Moses passed forty days in intercourse with God, with Jehovah, before he comes down to exercise that ministry in the giving of the Law, and service of the tabernacle, and the passage through the wilderness up
to Mount Pisgah; he needed it for that work, and the broken tables (though on God's part most righteous perhaps) needed from this meekest of men another forty days of exercise there. Yet was the place of Jesus, there in the wilderness, far more wonderful, and, when known, glorious than that of Moses. Moses, "as a servant" faithful in all His house, had need to be taken up to see the Lord, that the witness of the power and glory might shine forth with the authority and power of communion.
The Law must reflect the glory, and its communicator and mediator, both for competency, and for its bearing on others, have intercourse with and come forth from such a presence into which for the purpose he had been introduced. But this One, the Lord, had ever dwelt there. He was come down interested in those who were the witnesses of a broken law, and a dishonoured God, and utterly ruined man, and the prevailing power of Satan. He must go into the wilderness and meet Satan there -- this was the forty days suitable to Him -- and in all this be tempted with all that was suitable to withdraw Him from the place of utter humiliation, and service -- born under the law, not its mediator, and responsible for the curse for us, which Moses had authoritatively, and with the glorious sanction of Mount Sinai attached. Here, however, it is its briefly but forcibly stated character, as ever in Mark, "He was in the desert ... tempted of Satan ... with the wild beasts," the power of ferocious evil, "and the angels ministered to him." The acceptance was not the less as Son of man for the sorrow. Both John and the Lord, as we have said, in the wilderness, but one in the bitterness, though prophet, of judgment and repentance, the Other in the witnessed certainty of Sonship, and consequent trial, and temptation, and desolation, but with an honour due to Him and the heirs of salvation. Glorious as Moses was, and not in trial but in honour, the angels were dispensers. Here, the glory of love brings Him low, as low as possible, alone indeed in these, in the wilderness and in temptation, subjected to the temptations of Satan, but the angels are ministers to Him. It is the same in principle with us. It was not the honour of proposing (as Mediator) what the Lord revealed, and required for blessing, but taking up in divine love the total ruin of the whole, and this by being already in the secret of being a Son Himself, not something given for them to fulfil, but Himself fulfilling in love the need
even into which the sons were brought. Having this experimental preparation for ministry as Son Himself, having received the seal and conscious character of Sonship as a witness, thus received in witness to His soul (so only available to us) and as tempted of Satan, what the Father was, and what the world (or Jews) was. Thereon, waiting in patience the appointed time, till the ministry of John was closed, till the enmity of the world had shown what was to be expected, for the Son of man should also suffer of them, in the manifested though not ripened apostasy of Israel, but in the fitting time of service to the Father, everything that would have deterred the flesh, everything that was a guide to the Spirit, the anointed Son, who had been tried of the evil one, enters on His ministry. John's casting into prison might have seemed to have made His service and ministry hopeless, but perfectly separate from and giving no sanction to, nay, having owned the apostasy of, Israel by His baptism by John, He enters exactly at the appointed, needed, and fitted time, when John was set aside, to bear testimony, and minister in the midst of Israel. But indeed, when looked into, and seen on the footing of, and in the midst of the apostasy as to such (however presenting all the good) and the presentation we have of the ministry here, John the baptist presents the Person of Jesus, and what He would do as exalted -- baptise with the Holy Ghost, His proper ministry in this sense. It was thus the beginning of the Gospel of the Son of God. The Lord's word was, on John's being delivered up, preaching the Gospel of the kingdom of God. That indeed was what was wanting in such a state of things, the truth of the setting aside of the evil state of things, that was to arouse specially to repentance, and to comfort those who sighed for the evil, and perhaps were persecuted for leaving it. When John was put in prison, it was a suited time for this, suited not to the flesh but to the holy testimony of God. The place of the testimony was accordingly full of grace to the nation, extending the full title of the Lord to His people and land, but having all the pride and evil which was associated in man's part of it, and saying: "The time is fulfilled, the kingdom of God is at hand; repent ye." It was not merely blessing, or blessing to a righteous people, but to a people whose word of address must be simply, universally: Repent and believe this good news. This, to follow Him, called for total separation from interests, and possessions, and all relationships
of life. He stood outside all (in mercy) saying: Repent, from God the Father (in Sonship), from Satan, the sum of the condition of things then learnt from apprehensions of mind, learnt personally with the Father, and made in the energy of the Spirit to go forth (cast out) and therefore experience of the temptation of Satan and the wilderness the Spirit led Him into. He goes forth when the evidence of the rejection of His predecessor, and their iniquity in the rejection of testimony was manifested, to bear His witness, and final gracious and patient testimony amongst them, in a word, from God and from Satan -- He goes forth in the full force of that, He goes forth into a world which had already proved what it was; but He was fulfilling His own mercy. Into this fellowship His disciples were called; they could not be of the world and in it, nor anywise associated with the world in which the testimony was sent. Efficient, Christian testimony is always, really proceeds from one who has this knowledge, and comes forth from this conscious acceptance by the Father in the power of testimony to Himself, and separation, by temptation of Satan, or according to the measure of that, from all that might be the question in the course of service, or hinder entering into it as sons into a mere wilderness, where he could use all we were not separated from against us.
The Gospel of Mark seems to present, as its distinctive characteristic, a vivid picture of the life and conversation of our Lord, and His walk on earth. It is much more than the others, the life and ministry of Jesus. I have heretofore referred to the characters of the three other Gospels; Mark's was then omitted, for I was not prepared to state what was peculiarly to be found of the Lord in it. But this has struck my mind much, and early, on this perusal of it.
The way in which God and man in One Person are united and presented in the blessed Lord in this Epistle, strikes me more and more, so that it is impossible to separate and apply them distinctively; chapter 5: 20 giving the clue to it. Thus already in chapter 2: 5, in whom do we know we are? All previously is Christ as such, and His word is spoken of. But "in him" is always "in God" here, nor do I believe that it occurs to the apostle to distinguish them here; in verse 6 it is clearly Jesus Christ, for we are to walk as He walked; and it may be taken to be Christ in verse 5. But being in Christ is not the subject or tone of the Epistle as distinguishing Him. Verses 24, 27 makes "Him" in the last impossible to distinguish. Of what follows I have spoken elsewhere. In verse 28 it is Christ, in verse 29 it is God. In chapter 3: 1, it is God, "children of God," but in the end of the verse Christ on earth is the same Being; verse 2, it is God again, but like Him, Christ, and we see Him as He is. So chapter 3: 3, 23, clearly God -- Jesus Christ is His Son -- but "He gave us commandment" is Jesus Christ Himself. But in verse 24, His commandments are God's, and he who keeps them dwells in Him, and He in him, and He has given us His Spirit. In chapter 4: 2, He is the Spirit of God. In verse 12, it is clearly so, God dwells in us, and this is connected with His nature. Still it is God Himself, and we dwell in Him; and it is by the Spirit we know, first we dwell in Him, and then He in us. But the source of it is that God dwells in us. Verses 12 and 15 are positive revelations of the word; verse 13 our experimental realisation of it. In verse 16 also, God being Love, he that dwells in love dwells in God and God in him. Chapter 3: 24 is the outward fact, so that the Spirit could be distinguished from evil ones; compare 1 Corinthians 12:1, and following; chapter 14: 24, 25. But in 1 John 3 the unity of God and Jesus as one Object before the mind is clear. There dwelling in God comes first, and then He in us. But the testimony of the Spirit is here only to Him in us, to guard against false spirits which were at work. In chapter 4: 17, it is clearly Christ; but it is God and His love which had been spoken of before.
As regards God's dwelling in us, and we in Him, besides
chapter 2: 5, which stands by itself, we have chapter 3: 23, 24. Obedience, love to one another, and faith in His Son Jesus Christ. But this brings out the practical fact that we dwell in Him and God in us -- the dwelling in Him being the state of our souls, when this life is so in existence. Here, His dwelling in us is the strength of His power and presence, which so belongs to us -- this, known to us by His Spirit given to us, and, for the moment, the Spirit confines itself to this, guarding us against false spirits.
After that, having shown the connection of our new nature with God Himself, in its nature, and therewith the proof of love outside us in the gift of Christ, and God's love to us contrasted with our love to Him, so as to bring us up to Him, in verse 12 we get the great doctrinal fact that God dwells in him who loves. It is not merely a nature, but God Himself dwells in us. We know it "because he hath given to us of his Spirit." But this is experimental, and it is first the consciousness that we dwell in Him. This is connected with love here as with obedience also; chapter 3: 24. If He is in us, who is infinite, and we so small, experimental realisation is necessarily of dwelling in Him. But then we recognise the fact, doctrinally stated, that He dwells in us; and this is active in testimony of grace. Nor was it only those who had seen and known Christ sent by Love -- whoever confessed that Jesus was Son of God, God dwelt in Him. It was not special attainment, but the privilege of every Christian; it was so of them all. God dwells in him, and he in God.
In verse 16, he returns to experience, the groundwork of faith in manifested love, knowledge of His nature thus -- Love -- so that he that dwelt in that, dwelt in Him and God in him. The doctrinal fact then is that God dwells in the believer, but then he dwells in God -- infinite in love and being. Then practically God dwells in him, that he should be a living witness, and active in that love. For God gives us to enjoy Himself, and have part in that other blessedness, His activity of love. As to connecting God and Christ as One, see also chapter 2: 5, 6 -- a striking instance. Being in Him, verse 5, is different from abides in Him (menei en auto). It is the fact; abiding is added here too when he speaks of the state, consciousness of it being expressed. Further, verses 7 and 8 speak of the nature of love in us; verse 9 takes up God Himself, its Source, and unfolds its actings in Him, and its enjoyment.
In the end of chapter 2 and beginning of chapter 3, besides the wonderful bringing together God and Man in the Person of Christ, and our unitedness to Him too, we have the nature of our new life as born of Him -- the relationship, children of God, but unknown as He was, and then the result, like Him in the glory; the present practical effect being added.
I am not quite content with "lawlessness" for anomian. It is an exact representation of the word, for "less" is privative as a, but in English "lawlessness" has acquired the sense of active violence and reprobacy. Anomos -- it is a man who acts without respect to any law whose authority he owns to bind him.
Note too in 1 John 2:28, 29, and chapter 3: 1, 2, the remarkable proof of the way God is seen in Christ, often noticed already, as one great key to this Epistle. In verse 28 He appears -- it is His coming -- this is clearly Christ, in whom too we abide. He is righteous -- so every one born of Him is righteous; here we are children of God -- but it is "He." Then chapter 3: 1, the world did not know whom? God doubtless, whose sons we are (and here not the Father's love) but when did not the world thus know Him? When He was in the form we are -- in Christ the Son of God on earth. No wonder it does not know us. He who appears is the same Christ, for we are to be like Him. He was in the world, and the world knew Him not; compare Daniel 7:9, 13, 22.
In chapter 1, "That which is from the beginning" notes that the life, though in its source eternal, was looked at as in Man, a new and absolutely original thing. This is very important as to its nature. The life which is our life is an entirely new original thing, as regards Man, for it was "with the Father" from all eternity, but it began in itself in Jesus as shown down here. It is no modification of the old or first Adam.
In chapter 2, Christ is not a Mediator with God, but an Advocate with the Father, i.e., He restores communion, fellowship with the Father, when practically lost. His advocacy is founded on two things -- propitiation for our sins, in that He pleads in grace if we fail, and righteous in His own Person, our righteousness, so that this is the standing in which we are before God. Our place in heaven on one side, and the meeting of our need on the earth on the other.
Chapter 1: 6, note, answers to verse 5, verse 8 to verse 7, and verse 10 to verse 9; light, sin and sins being the respective
subjects. The structure in the Book is this: the Christian condition, chapters 1 and 2: 1, 2. The full blessing and fellowship, chapter 1: 1 - 4. The testing principle of God's nature, and how, being sinners, we have communion, chapter 1: 5 - 10. Our maintenance on failure, chapter 2: 1, 2. Verses 3 - 11, the great principles by which we know that we know Him (not doubt, nor acquire the knowledge, but know in spite of, and as detecting false pretentions) having righteousness, obedience to God's commandments, and loving the brethren; but this is based on the great principle of being in Christ, so that we are to walk as He walked. The commandment given by Him when present being now in force, in that, He being our life, what was true in Him is true in us. Then from verse 12 to the end of verse 27, the general condition of all -- forgiven, and the particular condition of different degrees of maturity is stated as the ground of the apostle's writing. This in connection with chapter 1: 1 - 4, i.e., the knowledge of the Father, having the Son and the Father, eternal life, and the reassuring privileges of the weakest.
Chapter 2: 28, to chapter 4: 6, has a double character of test; chapters 2: 28, 3: 23, states, on the ground of abiding in Him, the character of life, and extent of privilege, and its effect, bringing in and reasoning out the tests of righteousness and love of the brethren. (Righteousness seems more connected with abiding in Him; loving, with the new nature.) The second character of test is God's abiding in us proved by the Spirit He has given us. This however has itself to be tested by true confession of Christ, and by hearing the apostles themselves, i.e., now their Epistles.
Chapter 4: 7 to chapter 5: 5, is a blessed development of the love of God manifested to the sinner in life and propitiation in Christ, enjoyed and manifested in us in dwelling in God and God in us (true of every one who confesses that Jesus is the Son of God) and perfected with us in giving us to be as Christ in this world, so that judgment is looked at with all boldness since we are as the Judge in that according to which He judges -- the righteous Judge is our righteousness (but this in the partaking of the same nature). Verses 6 - 12 are the witness; three, Spirit, water and blood, somewhat analogous to the three tests. Verses 13 - 21 are an address of detail as to restoration, under discipline from God, in the power of life in intercession, knowing God hears us. Verses 18, 19, 20 are the whole
status of conscious knowledge by the possession of the divine life which is the Son who is also the true God. In Him we are. He is the true One.
In chapter 2: 6, " He that says he abides in him ought, even as He (ekeinos) walked, himself (autos) also so to walk." Remark the "He" (ekeinos) where it is not Christ in Person, so that God is revealed in Him, but His walk upon earth -- the "himself" (autos) without distinguishing between Him and God; see chapter 5: 20, this last explained.
In chapter 3, being like Christ is presented as the measure of our ways, and, knowing we shall be like Him, we seek now to purify ourselves as He is pure. But then if we do not this, if we fall down under this standard, we sink down into the flesh, and hence into the rejection of all restraint and law. He who errs as man, the evil wandering of human nature, makes himself independent of the restraint and authority of God. Sin is lawlessness, not indeed the transgression of the law, but the casting off of law and restraint. Not only this, he who practises it is of the devil, for the devil sins from the outset of his condition as such. On the other hand, it is in contrast with the life and nature of Christ, slighting all His work, for He was manifested to take them away. In Himself also there is none, so that he that sins has not seen or known Him. But on the contrary, he who bears the fruits of His nature is the righteous man, and that according to the nature, character, and measure of the righteousness of Christ Himself.
Note also that 1 John 1, always speaks of the Son, the Son of God as a distinct Person in such title and such relationship -- a divine Person and Being; as it is said: "We are in him that is true," that is "in his Son," but as thus revealing God, and Son as regards the Father. We have the Son. The Father and the Son -- the Father sent the Son; and the Son of God, so that being in Him we are in the true, for He is the true God and Eternal Life. We are never called sons (huioi) but children (tekna). And this is of great import and precious too. Huios (son) is a title and position given -- most blessed in its place. Tekna (children) a deriving of nature and being from Him whose children we are. We are partakers of the divine nature, as of His family -- so to speak, His born children. Having His nature, and so like Him; He is righteous, he then that doeth righteousness is born of Him; we love, we are born then of Him, for He is Love, and so know Him. A son is a relative
position and relationship; "children of God" is to be born of Him, derive our nature from Himself in grace. This is by that divine life which is in Christ, which Christ is, being made ours by grace. And hence the Epistle unfolds it all in respect of its moral qualities, not its prescribed honours. Hence, as regards Christ, it is all through difficult to discern when God is spoken of and when Christ, because He is that divine thing which had to be manifested; see chapter 3: 1, where God, and Christ in this world, are spoken of without breach or interruption in the sentence, as the same, and we so far morally the same as that the reason for our not being known is the same. So in chapter 5: 19, 20, already quoted; compare verses 11, 12. There though Christ be Son and Life, what is naturally and essentially divine is displayed and manifested in Him, and, on the other hand, we partake livingly of this divine nature as born of God, and Christ being our life. It is a wonderful chain of blessing, yet evidently necessary in order that we should enjoy God.
Note again in chapter 2: 13, et seq the little children, knowing the Father, are brought into an entirely new scene of relationship where all is morally according to what He is, and see all things according to their relationship in grace with Him. It is a kaine ktisis (new creation) of which the Father is the moral spring and key. Things are as they are in the communications between the Father and Christ, and as they are given to Him. All this is according to the nature of God of course, but in a new relationship. Now the word of God is the moral power and witness of this in the midst of things as they are, and this is the living power of the life and witness of those who, entered into the new relationship, become filled with the moral sentiments which belong to it. Christ was this in the world -- Son with the Father, and the Word of God. It abides in the young men; hence the opposition with the world, the immense system formed by Satan, its prince, round flesh. Hence the Father and the world are in opposition ever. It is not God, for as men, creatures, it is His world and creation, but the whole condition of it, as built up under Satan, in connection with man's lusts, is the opposite of the Father's displayed blessing. The moral strength and energy of this brings the young men into collision with it. They are in opposition to its prince, here grown up into likeness to Christ: compare John 17:7, 8, also verse 6, as introducing them, and then verses 14 - 20 is everything.
Then we get more, for the knowledge of Him that was from the beginning is drawn out in another form in verses 17 - 19.
Note the tenses in chapters 5: 18 and 3: 9, gegennemenos (begotten) is the state; gennetheis (has been begotten) is the birth, the consequence of which is that he keeps himself.
I add a word on chapter 4; verse 7 is "Born of God," for love is of God, and so knows God, for God is Love (verse 8); verse 9, Love manifested in giving life through the Son; (verse 10) in sending the Son to be the propitiation. Not law but grace. Verse 11, we ought to love one another; verse 12, God dwells in us, and so love perfected in us; verse 13, we know we dwell in Him, and He in us by the Spirit given. Our present state, inferring duty (verse 14), "Seen and testify that the Father has sent the Son, Saviour of the world; verse 15, God dwells in every one who confesses Jesus is the Son of God, and he in God; verse 16, We have known and believed the love God hath to us. God is Love. He that dwells in love dwells in God, and God in him. Verse 17, Love perfected with us in being as He is, in this world; verse 18, No fear in love; perfect love casts it out; verse 19, We love (not, we ought to) Him, because He first loved us. (Here first love to Him.) Verses 20, 21, Tests of love, and obedience called for.
We have the nature (then the work in grace which proves it) the dwelling of God in us. The perfectness of testified love, in that we are His, and so boldness in the day of judgment; our relation, not our essential state; verses 7 - 14 is that.
The connections in chapters 2: 28, and 3: 1 - 9, are interesting. First our blessed place in association with Christ whose Person, God and Man, rejected and glorified, is wondrously brought out, and knowing that we shall be like Him seeing Him as He is, we purify ourselves as He is pure. As ever, it is a glorified Christ after which we are formed here. This is the Object we are looking to and running after. Then we turn down to the lower side of truth, "Whosoever commits sin" is lawless. It is the will of the other, the old man, that is at work, for that is sin, the independent will of the old man which, having lost God, sinks into lust. That is not Christianity. He was manifested to put away our sins, and if we have the eternal life which is in Him, which He is, "in him is no sin," the nature we live by is sinless. Hence, He who abides in, consciously lives by, refers to, confides in, and that continuously as dependent on Him as thus living by Him (see John 6) feeding on Him, does
not commit sin; He in whom is no sin is the life in which he lives. This is not law, but life and nature, as the previous part was objective and responsible, with this difference -- that was objective and so growing into increased likeness and purifying as He is pure, this a life which does not produce what is contrary to it. We see it is nature and life, for he who sins has not seen or known Him; only abiding in is moral activity. One is progressing in likeness to what He is, the other not doing what is contrary to the nature. Talking of transgression of the law is going clear out of the whole order of thought. It is an identical nature shown in conduct, for He is our life. "He that doeth righteousness is righteous as He is righteous." I do not think "as" is measure but nature. The true nature of the sinner is as the devil's enmity and hatred. And He by whom we live was manifested to destroy his works. Verse 9 makes it clearly the divine nature. "His seed remains in him," "he cannot sin" for that is not the divine nature. The two characteristic marks are then given -- doing righteousness, and loving the brethren. This manifests them.
In chapter 4, for the dwelling of God in us, we in God, and God in us, and knowing it, and God Himself, we have two points; first, verses 7, 8, we are born of God and so have His nature and know Him, and are capable of enjoying Him; then verses 12, 13, He dwells in us and we in Him, and we know it by the Holy Ghost, because He hath given "of his Spirit" -- a double blessing but identified enjoyment. So Paul, more in grace and dispensationally in Romans 5:5. In Romans 8, the first part, both are united -- Christ our Life, and the presence and power of the Spirit. But this passage gives us the full blessing, the highest indeed, and the manner of it.
Compare also Psalm 119:165, and 1 John 2:10, and note the difference of the character of the blessing. In the Psalm, and the legal blessing to the righteous man, there is nothing that makes him fall -- and a true blessing it is. But in John, when grace is in question, there is no occasion in us, when we walk in love, to another's fall. It is just the same principle as when the lawyer asked who was neighbour to him. The Lord answered by a parable which showed how we are neighbours to Another.
If Christ "died for all" (2 Corinthians 5:14) it was because "all had died," otherwise there would have been no need of doing so. I need not go down into a pit where one will perish, if he is not in the pit. That it is not "all have died," i.e., to sin, I think evident from the correspondency of all in the sentence, and further that there those who live are taken as some out of that "all" in what follows. He died for all "that they which live" (hoi zontes, the living; not zontes, living). Hence he does not know even Christ after the flesh, as a living Jewish Messiah, whom as a Jew he would have known. God was in Christ reconciling the world. Nor does he know Christians -- "So that we henceforth know no one according to flesh"; "so that if any one be in Christ, there is a new creation" -- as belonging to the old creation to which they had died; nor others, for they were dead -- their whole history. But if a man was in Christ it was a new creation; he belonged to that in which all things were of God. The whole subject is the promise of life in Christ as triumphant over death. Hence when he applies it, he does not say merely "who died for them," as when he speaks of all, but "who rose again," through the power and fulness of a new thing, for those taken out of death through Christ's going down into it. There was neither Jew, Gentile, sin, flesh, nor anything of the old Adam, or legal estate, but a new creation.
We have man looked at in two points of view in Scripture -- alive in the old Adam, as fully in Romans, and referred to in Colossians as past, and as spiritually dead towards God (where, note, death has nothing to do with conscious existence -- it is as real when we are alive as when we are dead). In the former case we have died in Christ, reckon ourselves dead, have been crucified with Him. So Romans, Colossians, Galatians and in Ephesians even, "the truth as it is in Jesus" is the having put off the old man. But then the word of God goes further as to this. It treats men as spiritually dead, and their whole existence before God rests on an entirely new life. As above, if one died for all, then were all dead; John 5, but "have passed from death unto life." In Ephesians we have the additional truth of "quickened together with him," and indeed in Colossians 2, adding "having forgiven you all trespasses." But to take here the point of life in itself -- it takes a person out
of a state of non-existence spiritually before God, and is a new creation. Hence it does not contemplate judgment nor justifying; John 5, "shall not come into judgment, but is passed from death unto life." Hence we find no justifying in Ephesians. We are "created again in Christ Jesus unto good works." It is a wholly new thing before God, which has its own character before God, is of Him; "Of him are ye." It belongs to that new creation in which all things are of God -- a holy, blessed, and righteous condition, which is a new creation, wholly of God Himself. That is what subsists in us, "in an earthen vessel," and in conflict. That it might be righteous as regards previous responsibility and ultimate blessing, Christ, the blessed and gracious Lord, died, and, if He is our life, we are also risen together with Him. If we do not come into judgment, it is that Christ bore our sins. We were dead, and He not only has died for all, but, in coming down to the place of death, has borne our sins, so that being raised with Him then we are forgiven. He has accomplished what has put them all away, "Was delivered for our offences, and raised again for our justification"; so that we are justified by faith. Thus, to get this justification, we are, as alive in sin, baptised to His death, and thus die also to sin, and reckon ourselves dead, are dead, have been crucified with Him, nevertheless live, not we but Christ lives in us. This is the new life, but it is resurrection and life which, as Christ has died, come down to death (where we were) by grace is justification and forgiveness. But this, being death, is not merely sins put away, but life put away, so to speak; "sin in the flesh," therefore we read, "was condemned" (there is no question of forgiveness here, but of deliverance from a nature, "putting off the old man") by God sending "His own Son in the likeness of sinful flesh, and for sin." But it was condemned in death, and hence wholly done with for faith, "That the body of sin," we read, "might be annulled" (katargethe, rendered null and void). Thus it is not only and simply a new life, but sins have been put away, Christ having borne them in His own body on the tree, so that there is no judgment for those who believe, by Christ's word, on Him that sent Him. Sin has been put away (for them) by the sacrifice of Himself. Sin in the flesh has been condemned. The old man is put off wholly (for faith) by death. We are justified from sin which is condemned, but the old man gone -- the body of sin destroyed. Thus the new man is clear in its
place before God, through the death of the old as to life and the person judicially, because the sins of the old man have been borne and put away, and the old man, Christ having died on account of sins, so that the question has been fully solved in judgment. Sin in the flesh has been condemned, put off and gone. All this is applied practically in Romans 6 - 8.
There is more, because the work of the Lord Jesus Christ has perfectly glorified God as to all this state of sin, and hence the fruits of His grace have a place in the glory of God with Him, "Whom he justified, them he also glorified." He has been made sin for us that we might be made the righteousness of God in Him. It is the point of death and resurrection which connects, as in Romans 6, and Colossians 2 and 3, justification, and being constituted righteous before God, with holiness of walk. We are alive through Christ, that is the new holy nature, but we are dead to sin -- "How live in it" says the Apostle -- we are out of the place and standing of the old man altogether -- are not in the flesh -- say, "When we were in the flesh" -- but we are alive and in a new place, Christ risen. And this being by death and resurrection -- first, Christ's, so that sins are put away, then our death with Him, so that sin, as the old man, is crucified, we are cleared from sins, have put off the old man, in Christ, and have our place, standing, and life, exclusively in Him before God.
The impotency of law to put us in this new position and get rid of sin, is treated in Romans 7. It is impossible there can be any condemnation for those in Christ. First, they are set free (in contrast with chapter 7) from the law of sin and death; secondly, sin in the flesh has been condemned, but by Christ's being a sacrifice for sin, so that that is no ground for condemnation. I am free, as to walk, from the power, from the condemnation and status of it, by Christ's death. But this, note, brings in the Spirit, and hence is the practical condition, and applies itself to practice; see verse 4. My whole status is a new one -- righteous through Christ's obedience, set free from the law of sin, and sin in the flesh condemned, but in Christ's sacrifice. But I am passed in that from death unto life. It is to be noted how distinctly this connects responsibility, as to justifying from sin, with the old man, and how wholly it is done away. Acceptance is in the new, and responsibility to glorify Him, but that is another kind and measure of responsibility. If this be true, where is Christianity got to? And, note, it puts responsibility,
in the judicial sense, on the side where divine life, eternal life, is not -- a point important as to some adversaries of the truth.
Note further in Romans 8:2, though the object be practice, the point stated is not practice, not an actual state, but a position in which a Christian is, all Christians, he is de facto being such, set free -- "hath set me free" (eleutherose me). I was a captive -- I am not. (It is not the same as "deliver," in "Who shall deliver" (rhusetai).) The ground is laid in Romans 6, in death, and alive through Christ, but here, through redemption, there is the power of the Holy Ghost in life and presence. That is the status of the believer, "The law of the Spirit of life in Christ Jesus," has made him free from bondage to the old man. Secondly, as regards the old man which still works in us, it has been met as to condemnation by Christ being a sacrifice for sin. It is a holy nature in power, and the condemnation of the old man, condemned on the Cross in Christ's sacrifice. Then we have to walk, not after the flesh, but after the Spirit.
But further on 2 Corinthians 5. First, the blessed state of the apostle. If beside himself in an ecstatic state, it was not excitement or flesh, but to God; he was lost there. If sober, it was the thoughtful service of love to others; self was in neither. The two parts of the blessedness of God -- His own blessedness in Himself -- activity in love towards others. But this leads to the state of men and Christians, Christ's love constrained him instead of self. That was shown in death for all, then all were dead, or He need not have died. There was nothing in man towards God at all. This formal work of love led then to living to Him, who had died and risen, those who did live. But thus the whole relationships of flesh were set aside. As to unconverted people, they were dead in sin; as to the converted, how near were they to Christ! Self, flesh, and relationships in it all gone. Even Christ known after the flesh as a Jew, he knew no more thus. He had died, come in that way. That closed the old Creation; Christ was the Head and Centre of the new. If a man was in Christ, he belonged to this new Creation; old things found no place in it -- they belonged to the old Creation. But in a risen Christ all was on a new ground. And all things were of God -- a new Creation according to Him, and of Him, and He has reconciled us to Himself. How absolutely all is done away of man, a child of Adam! It is not justifying a responsible person, though that be true. But He was dead, and there is a new Creation.
Hence we have no justifying in Ephesians; God does not justify His own Creation. Here all is of Him; compare John 5:24, "Does not come into judgment, but is passed from death unto life." And the ministry of reconciliation assumes our being far, and alienated from God -- does not touch on responsibility, however true and important in its place, and it is so. It is not Jew near and Gentile not; all is gone -- man is dead. All were dead if Christ died for all. It was the activity of God's love -- God was in Christ reconciling, not imputing; not man's responsible action towards God, but God's action towards him, and the world all one common alienated thing. And the ground, that it might be in righteousness, Christ made sin for us that we in Him might be the righteousness of God -- not man's toward God as responsible, but be God's righteousness in Christ. In his place, the place now his, was displayed God's own righteousness through the work of Christ. The place and acceptance we have is His righteousness. But the old thing is gone, and it is a complete new creation. It is a very remarkable passage.
The difference too of Romans, Colossians and Ephesians, already noticed, shows itself in the whole structure of Colossians. Romans is "dead with," and "alive through" Christ; Colossians is dead with and risen with, and Ephesians looks at us as dead in sin, and Christ is first seen, there, i.e., dead; then we quickened with Him, and raised up together, and made to sit together in heavenly places in Him, the Holy Ghost being in us. Now all Colossians goes on this ground -- it sees the Christian here dead and risen with Christ. Hence he is to set his affections on things above -- he is not sitting there. Hence there is a long practical preface in the beginning, which supposes him to be down here, though connecting his walk with the Lord up there; a hope laid up in heaven. It is to be worthy of Him. So, in 'are to be presented "holy and unblameable, and irreproachable" in His sight' time comes in. It is not the standing as in Ephesians 1:3, without reference to time. And it is added, as if there on the way, "if ye hold fast." Even as heretofore observed, He has triumphed over principalities and powers, meeting all our difficulties, but it is not leading captive, and conferring gifts on those once captives to Satan. Hence, too, in the mystery; it is seen on that side of it, "Christ in us the hope of glory." In this position they were in danger of not holding the Head. In Ephesians it was
the assembly the fulness of the Head who filled all in all. Here it is all the fulness in Christ the Head, and we are not, as a whole, His fulness, but complete in Him. Hence the walk too is of the new man -- Christ our life, not imitators of God; the new man in Ephesians being after God in his nature. In Colossians he is renewed in knowledge, after the image of Him that created him -- not what he is but his state. We are the elect of God, holy and beloved; but both "God" and "we" are objective and apart. The Holy Spirit of God is in us, in Ephesians, and we are not to grieve Him, but imitate God, Christ being the One by whom we know love. We imitate Christ in His walk in Colossians. In Colossians, His word is in us. In Ephesians we are filled with the Spirit. This is full of instruction.
In the beginning of 2 Corinthians, I get the experimental realisation of being thus dead (sentence of death and bearing about the dying) and the power of resurrection on his spirit (chapter 4: 12 - 14), but not further than Colossian ground, and with the sense of the earthly vessel as necessarily of experimental, i.e., as to death; the result in chapter 5.
Note, the resurrection of Christ, and seeking things above, is used for the putting off. We have died with Him. That is our state. But putting on the new, Christ becomes objectively all, and He is in us. "All, and in all." Then we put on, as being chosen and sanctified, and objects of love here; and this is conformity to Christ. Christ being in us, we are to manifest His character; even verses 16, 17, suppose them down here, though in what leads above, for the word comes down here.
Note too, how remarkably complete and perfect is the testimony in 2 Corinthians 5. We have glory by the power of Christ over the principle of death, absolute and complete, first -- supposing we are Christians; next, death, which is going to be "present with the Lord"; next, judgment, the terror of which only leads to persuade others (for we are as Christ) and connects itself with our being now manifest to God. The ground of all this is laid in being "in Christ," so that there is a new creation, and we are the righteousness of God in Him.
The character of Son of God as Man, as we in the new Man may be, is especially the subject of the revelation of Christ in this Gospel; first among Jews, but then brought out into its full character.
The Gentile character and style of this Gospel is manifest from the outset, but conversant with Jewish things; verse 5, et seq, is thus Jewish in character, which continues, at any rate, to the end of chapter 3: 20.
We have already remarked the general scope of Luke's amongst the Gospels. I would remark also that this Gospel affords abundant information by the way in which the Spirit of our God has brought things together in it; thereby giving us opportunity of observing the true intent and purpose of this introduction, and being modelled not so much according to the order of time, when that was not of their substance, but according to the mind of the spiritual instruction they were meant to convey; thus affording its own commentary, and throwing infinite light, to those who seek it in simplicity, of the judgment of Christ on the workings of the human heart, and what the true way of one walking in His Spirit is. It is a sort of moral commentary on the circumstances related by the method of their juxtaposition.
Mary first has the promises revealed to her, i.e., their accomplishment. But as that is in Jesus, her question brings out more than that -- the divine fact of the incarnation, and Son of God in manhood here. Mary has a more blessed position and tone than Zacharias. He fully speaks by the Holy Ghost of the accomplishment of promise, and all of course is true and blessed, and so they would be before God in righteousness -- Mary, only of mercy, God's present favour, herself having the sense of grace. It is not said that she was filled with the Holy Ghost and prophesied; she spake from the fulness of grace in her heart, that by the Holy Ghost surely, but it was grace and not gift. It is what God is, and His power, and goes forth indeed to Israel, but her own heart is with God. One is blessed in the Lord God of Israel -- quite right too, inspired; but Mary is: "My soul doth magnify the Lord." Note, too, as to Zacharias, how what objectively received is all delight, and
ought to be, is in application a test and sorrow. Though John has celebrated, truly mourned, and they would not lament, truth that delights the Church, as Christ's coming, tests the soul when applied, for His coming takes away from and judges all that is on earth.
Note again in the angels, with the shepherds -- first promises, read "the" people; but verse 14 necessarily comes out. Mary again is pondering things in her heart; so chapter 2: 51. How all is in littleness, and a hidden people, but God come in. It is all behind the passing greatness of the world which only accomplishes it. For the beast shows his universal power to bring Jesus' birth to Bethlehem, but all are small and insignificant ones -- Jesus, Mary, the shepherds. But we do not find God anywhere so near in all the history of Israel as in this most dark time of the people. Blessed truth! Nowhere such intimate communications of His grace -- only it was in a hidden, but deeper and truer way, i.e., more of personal heart in it.
Simeon and Anna were old ones, passing away when the Christ comes in; the others vessels, nothing in themselves as even to bring in power, then passing away when He is brought in. Again, in Simeon we see that the light to reveal the Gentiles, and the glory of Israel, objectively looked at, is, in application, a sword through the soul. The revelation of God in Christ is necessarily a test to those who receive it, and of all in them, specially the hope of His coming to take them up by power. Simeon rests in what Christ is, Anna tells of Him to others.
It appears to me that, although their dependence upon the Spirit might have been perfect, yet in detail the evangelists wrote under a perfect direction of the Holy Spirit in the minutest details of meaning and purpose, though it might have operated, in a certain sense, imperceptibly to themselves, so as to leave them to, or determine them by actuating their ordinary judgment and feelings, as far as consistent with His holiness. And this seems to me the case with all the evangelists, and this seems to leave us the highest possible wisdom and testimony of the Spirit.
-- 2. "They delivered them to us." It is generally considered that this makes Luke draw his information from others who were eye-witnesses. I do not see that this is proved by this. "To us" is quite distinct from "to me also," and corresponds with "among us." As many had taken in hand to
set in order the account of what was surely believed amongst them according to the relation of them to them by those who were eye-witnesses, etc., it seemed to him too, and then he states his qualification. Luke is included in "to us," as a Christian, not specified as a writer; on the contrary, he also thought fit to do what others had done, according to the relation of eye-witnesses amongst the believers.
-- 3. Compare 2 Timothy 3:10. "Thoroughly acquainted," "followed up," the same word as here translated "fully acquainted."
The term kathexes (in order) is used only and frequently in Luke; it signifies properly, 'in a regular series, one after another,' and sometimes simply 'following,' or 'next in order.' Liddell and Scott say that the more usual word is ephexes (in order [one] on the next) and on that word they remark it is less usually employed of time than of regular order of arrangement. On the whole, I see no sign whatever that Luke uses it for chronological order, nor has the word in itself that meaning, save as chronological order is one sort of order. The passages in Luke are, this verse; chapter 8: 1; Acts 3:24; chapter 11: 4; and chapter 18: 23. Luke alone, as may be seen in the dictionary, uses hexes (next), see chapter 7: 11 (morrow); chapter 9: 37; Acts 21:1 (next day); chapter 25: 17, the same; so chapter 27: 18.
-- 4. The general value of the Scriptures -- by them we know the certainty of what we have been taught perhaps by other means.
Note the order and character of the Spirit's prophetic or other testimony in the beginning of Luke, which seems to me very remarkable. Before the Spirit enters on the revelation of Messiah, properly speaking, as born and taking the place of the second Adam -- first, the angel's testimony to the child John (for all is Jewish in the part I refer to) he is presented in a Nazaritish character according to the spirit of Elias, full of the Holy Ghost from his mother's womb, not a prophet called, and used as a vessel at a given time, but separated to God, a Nazarite from the womb. He was to turn many of the children of Israel to the Lord their God. Next, we have the Son of the Highest to whom the Lord God shall give the throne of His father David, born of the favoured one -- He was to be as Man the Son of God withal. Elizabeth, as full of the Holy Ghost, answers to his mission who was in her womb, and bears testimony
to Another. She owns the Lord in Mary's Child, and wonders His mother should come to her. Mary takes the great ground of grace to the lowly one in her own person, but as accomplishing of the mercy promised to Abraham, the unconditional promise in the help afforded to Israel.
-- 5. How much more personal, and how much more personal communication with beings of another world all this is! This gives it a peculiar charm. It is the lovely closing scene of the Remnant of Israel. Christ must now gather round Himself, whatever His position.
-- 6. The light of the promises under the law was the instrument of the Spirit in forming the faith of men, and their obedience of faith was ordered by the law; and, according to this light, there were saints and holy men of old, and such manifestation of God to the world as gave occasion to those, who by nature were strangers to the covenant, to acknowledge and serve the one true God. To them were these "glad tidings" as well as to us -- persons who feared God, and wrought righteousness, and were accepted of Him, whom the Lord beheld with His countenance, and to whom the Gospel of salvation came as a blessing on their faithfulness to grace received in that system which yet made nothing perfect, and could not especially make the comers thereto perfect as concerning their conscience. We may compare Paul in Philippians 3. It shows that it was not a righteousness of debt, of acceptance in the sight of God, but that which is contrary to hypocrisy -- righteousness in his walk in life in sincerity of purpose before God, integrity of conscience as Paul: "I know nothing by myself," "yet," he adds, "am I not hereby justified." But this is by faith, through grace, in a previous revelation, rather by faith in that promised then, now revealed.
-- 9, 10. Is there not something significant in the place where this communication to Zacharias was made? He stood as the priestly remnant, but fruitless according to Jewish hopes, in the holy place; it was not like a prophecy put forth by an inspired man to the world. "Entering into the temple of the Lord," i.e., the holy place, answering to "the house," in Solomon's building or temple proper, which in other places is material; the rest, where the altar of burnt sacrifice even was, is called "without." The expression, particularly taking the circumstances into account, is distinct and illustrative.
-- 13. This, we may suppose, was a long entertained
supplication; but the Lord had a better purpose for Zacharias than his own, though it was indeed an answer to it.
-- 14. Sometimes we are apt to think there are none, but there are many who rejoice to be changed, and hear of the new kingdom, though it be humbling, and something bitter in the way; and there is joy and gladness in this.
-- 15. Some have said that "even" (eti) should be joined to "He shall drink no wine nor strong drink"; but this is simple nonsense, and merely unbelief in what is said. Tou kuriou (of the Lord) might be, but tou (of the) is better away; the whole being characteristic of John.
-- 16. Note here again, not merely "Shall many rejoice," which some may be willing to do for a season, who are not turned, but many are actually turned; compare, too, Jeremiah 4:1. Note also genuine conversion may be by preaching repentance, and the declaration of the kingdom prior to the Gospel, preparatory to the preaching of the Gospel; and, though the Gospel be the more powerful instrument generally, where the one the other will be received.
-- 17. "And he shall go before him." It seems, though I am not fully prepared to exhibit the meaning, to have a very peculiar force, and, I think, declares the moral character of John's mission. It was not merely a preparatory declaration, though it was such, but it was one which had much of the manifestation of the presence of the Lord. It was not merely that the King was coming, but here is the King. He was identified with the presence of the King, and accordingly his ministry partook, not as regards the world, but as regards personal righteousness, fully of the truth and character of the Lord's Kingdom. He is the God that maketh men to be of one mind in an house; the glory of Christ might raise opposition in the world, but "the fruit of righteousness is peace," and the conversion of heart is the power of John's ministry. The immediate object of this is doubtless personal conversion, but it is a principle of universal truth and operation, because conversion restores all to subjection to God, and sets all the dispositions of the heart in order -- so restores all things, whether as to the one God over all, or our conversation one with another in our respective relations prepared for the Lord, i.e., for the manifestation of His glory. Such was the conception, so to speak, of the Lord's first coming; we are told its suspension in Romans 11. Such will be the preparation and power of His
second coming. It was only to His people that He showed Himself in power, and it is only by the Spirit any now call Jesus Lord; then He will appear as Lord. Hence too, I think, we must conclude definitely that they err who confine conversion or repentance to the manifestation of the Gospel. I believe, indeed, that there is no repentance without hope and a drawing of divine favour, but this is short of receiving the reconciliation, or atonement; but we may remark much more decidedly than above, that where it is genuine it is ever in truth connected necessarily with the Gospel, and the difference flows from the difference of dispensation in its testimony, the one being ancillary to the other, and of its genuineness, further, this reception of Christ is the only definite test -- the publicans and sinners believed, "being baptised with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptised of him," though they were "willing for a season to rejoice in his light" -- and, indeed, its nature, when considered this is the necessary consequence. The Spirit of God works upon the judgment and purpose of the mind, though there are many convictions apparently similar, at least to persons not experienced in spiritual things, which may lead to nothing -- a respect to the general privileges of the kingdom without any conversion of mind to conformity to its nature. We learn also what conversion is -- a turning us from our own will of disobedience to the mind and purpose of the righteous.
As to the sentence itself, further we may remark that the Septuagint translation of Malachi particularly bears out the view taken above. The language of Luke seems rather to imply the turning the hearts of those who rested in the old ways, and were loth to give them up, to the new ways into which the children had freely received as not prejudiced by their own long-treasured, and self-appropriating systems. "Except ye be converted, and become as little children," says the Lord, "ye shall in no wise enter into the kingdom of heaven," and it is peculiarly and justly expressed by converting the old men to the children, while it was natural that the children should derive their knowledge and judgment from the matured wisdom of their fathers, not so now -- it was a new call of God who was about to make all things new, and knowledge after the flesh was contrary to this; the child, therefore, was him of whom it could be said: "Of such." The latter portion of
the verse of Malachi is therefore not introduced, as not bearing upon the present revelation by the angel. The word "to" sufficiently represents the text, but acquaintance, I think, with the usage of Scripture will give us very appropriate force in epi (to). The Septuagint (Malachi 4:6), for "turning," has the same word translated "restore" all things, and has patros pros huion (of the father to the son) and anthropou pros ton plesion autou (of man to his neighbour); here the word is, 'to turn' in the way of conversion, "return to the Lord," "when thou art converted," and the like. Also, "to the wisdom" (en phronesei, to the thoughts) is as much as "by" as "to," though the sense is pretty adequate. It seems to give the character of the change, not its object or instrument. On the whole I still seek for information as to the force of this passage.
It seems to me contrast with John Baptist's ministry and Elias', as in its full sense, as in the latter day; compare the passages. The land was smitten now.
It seems clearly properly Jewish in application, as far as it goes. But while it takes up the promise as in grace, takes it up only in grace as in Abraham; compare Genesis 18:19; Deuteronomy 4:9, 10 and 6: 7; Psalm 78:5, 6. But while it thus, from the circumstances of its dispensation, takes up what may be called Jewish grace, yet it adds what leaves room for a wider scene -- "the disobedient to the wisdom of the just," applied to the ordinary condition of the Jew. But disobedience could be found elsewhere, though not so formally; but this holds the place of the expression in Malachi, "the children to the fathers" -- this was a blessing connected with their holding the land, and their days being long in it in blessing -- "the first commandment with promise," and that of continuance in the land. For this we have, substituted here by the Holy Ghost, a moral benefit and blessing; en phronesei dikaion (to the thoughts of the just) is the instrument and character of the conversion of the disobedient.
-- 18. Zacharias' mind was fixed on his having a son, not exactly on the Lord's dealings; herein is much symptom of want of faith. Note, too, what he asked for was given him, though so as to mark and reprove the unbelief of the question. The Lord often makes the want of faith, and even the evil of individuals instrumental to our instruction, though we know not what blessing might have followed on the other.
-- 19. Here "of God" (theou) has the article (tou, of the) properly. It was the actual place of Gabriel, not the character of His mission.
"To bring glad tidings" (euangelisasthai) does not scripturally mean the matter of the Gospel, but its character; so in Hebrews 4:2, a sentence, I think, often used to an extent which is not borne out by its language -- it is "to us as well as to them," not "to them as well as to us," and in that is the force of his argument.
-- 20. This savours strongly of a sentence on the Jewish people, even on the Remnant in that character; "in their time," "in their own season." John did not, as to dispensation, go at all out of Jewish position"; he, i.e., his office assumed the restorableness of the Jewish system -- reputing its outward Pharisaism as righteousness, but there was a hint in it they were to be restored. So Elias in Malachi, and there, as what it is more definitely in the latter day, it is "Remember ye the law." It is not resurrection and a heavenly life, but repentance and a blessing. The birth of Christ stood on its own ground though He might come to the Jews.
Gabriel was one so employed in service in Daniel -- a blessed service, yet now of toil. How deep and wonderful the occupation of these heavenly beings! What objects in service they were made privy to! But we as heirs of salvation! Service in righteousness has however its own proper joy.
A great deal of this has aspect to the latter days, but covertly, because in divine knowledge grace was to have another scope in heavenly things first. Note, as to this, it was Herod's time (Herod was an Edomite).
-- 24. Elizabeth "hid herself." All this is characteristic of the circumstances in which she was placed. It was to take away her shame, and yet she was ashamed. But the Lord had so dealt with her, yet it was in circumstances calculated to humble where His hand alone could remedy.
-- 27. Joseph was of the house of David.
-- 28. This salutation seems to be peculiarly destructive of the honours paid by many to the Virgin Mary; so verse 30.
-- 32. This character and title of Christ was Jewish clearly; even "Son of the Highest" is especially so.
-- 33. This is plainer looked at in its accomplishment in a time yet future.
-- 34. "How shall this be," admits the fact, and simply
and humbly enquires the manner. This was not, as Zacharias, seeking sign by which he might believe the truth of the message, but a humble enquiry as to the Lord's ways, and so accordingly was the answer, exhibiting the liberty of heart too which simplicity gives. And it was made the instrument of our instruction in the mystery of the Incarnation. Note, Luke gives a fuller account of all this, or the Spirit by him, as being that in which the world was concerned. Although it was not to be passed over that the throne of David was His, it was more fully to be declared how He was, even in His conception into the world, the Son of God. Although other grounds of claim to that title might be revealed, yet that, in His entrance into the world, He should appear such as He was in truth, other grounds having aspect to other necessities of human infirmity.
-- 35. This is still all Jewish, not the Christian aspect of the title "Son of God."
-- 37. "Her that was called barren"; note this.
-- 42. The reality of these things is deeply to be weighed. I look upon Elizabeth as the mother, not of the Remnant returned with Zerubbabel from Babylon, but as the prophetic mother of Israel, as the Priest's wife. She brought the prophet who summons to blessing on the principle of priest and prophet of present restoration and repentant return in blessing to God. Mary is the mother of the mighty Man from God, which had its source in blessing to, but was not the power of the return of Israel; compare the case of Naomi and Ruth, not the same, for they merge in one, but closely connected with this subject. Elizabeth was not a virgin Remnant as Mary -- a "favoured one" (kecharitomene) taken out by anticipation, as it were, from the hands of her husband -- but was barren, though to rejoice after her long and unfruitful sorrow. Elizabeth believed nothing; it came by purpose, but in the ordinary channel, and that in spite of much unbelief. Here (verse 45) it is: "Blessed is she that has believed, for there shall be a fulfilment of the things spoken to her from the Lord." Elizabeth therefore again prophesies and blesses here, and she rejoices as one delivered, and in salvation, and the wonderful dealings of the Lord with her, Mary. The thanksgiving therefore of Mary is all of things accomplished and done. It is the proper celebration of Israel's joy in the gift of Christ, the Blessed One, as a fresh gift. She had known herself lowly (not righteous) and
received it in unexpected grace, not in reply to long-sought blessing after a Jewish form. Still, as the exhibition of faithful mercy, mercy which endured for ever, but of mercy, not under law, as Zacharias and Elizabeth, but of promises to Abraham, it is power acting in grace to Israel, raising the lowly.
-- 51 - 53. This is strongly characterised with the matter and truths exhibited in the Word as the Object of faith, and connects itself with the prophetic Word. It is anticipative, I conceive, of the deliverance of Israel out of the low estate in which he was under the proud; compare verse 54, which applies it, as often in prophecy. It was the old looked-for mercy she now thought come -- "We thought that it had been he which should have redeemed Israel"; so Acts 1:6, 7, which is the answer. The counsels of God with their wonderful order had no place as to the simple truth which her faith by the Spirit laid hold upon, that it was He who should redeem Israel.
-- 55. "To Abraham," certainly seems to hang upon "to remember mercy," which the "for ever" appears to confirm, though the whole sentence hangs together in unity of idea, for His mercy was much in the promise.
-- 63. Note, the immediate occasion of his recovering his speech was the exercise of his faith and obedience, and acting upon this faith in the divine appointment and message of goodness, of the possibility of whose accomplishment he had before doubted. It
was also highly calculated (though we should bear in mind the remark in verse 18) to promote the purpose for which John was sent, and to designate him as one in whom God had a special public purpose.
-- 65. This feeling of fear is worthy of great observation; we do not now refer to its source, but as the way in which any signal interventions of God affect the mind until it be brought to see in peace His counsels and way in them. Though perhaps they are indeed mercy, it is the ignorance of unbelief which toes not yet know God as a Friend; see 1 Thessalonians 5, and so in other portions of those two Epistles. He meets it in chapter 5: 9, by showing that it was the act of God's love towards them, and how they should feel about it. But if we do not see revealed love in it, we, as we are, must be troubled at any coming in of God, as it were. "And in the whole hill country." This is very like the truth -- nothing forced.
-- 68, et seq. "Blessed be the Lord" (Jehovah) "the God of Israel."
The character of the Song is entirely and peculiarly Jewish. It displays, with wonderful enlargement and accuracy the promised mercies, and celebrates their fulfilment. This, says he (rather the Spirit testifies by him), is the horn of salvation in the house of David, the answer of all the hopes raised by the declarations of the prophets -- the salvation, the looked-for "deliverance from enemies" and "those that hate us." The performance of the "mercy spoken of to the fathers" in God's mindfulness of "His holy covenant," and "the oath to Abraham our Father, to give us," I conceive expresses the general result as looked for in a pious mind. This is the salvation. Then, as to John himself, a separate subject -- "And thou, child," etc., this is what is testified about him. The result in office, "To give the knowledge" of this in its true character, and as ministering to Him that should come after.
-- 72. It is not merely mercy promised to, but mercy made their portion, but not fulfilled to them.
There is nothing in this Song, nor in that of Mary (if inspired) which leads us out of the ground of the hope of the Jews; on the contrary, it is manifest that thus far we are presented with the faith of these holy persons in Jesus (for upon Him mainly, after all, is the mind of Zacharias set, though not before him) as the dayspring that was arisen upon the ancient people and their depressed hopes as the promised deliverance of their God. So even the angel (as to John Baptist), "Many of the children of Israel shall he turn to the Lord their God." In a word, the Spirit of God as yet (before the birth of Jesus, observe), leads the mind of the evangelist to exhibit the Saviour in His primary character as to dispensation and personal mission, according to the hope of the promises made to the fathers, and this by the faith of those who were looking to them as Jews, and to whom Jesus was not yet presented in the flesh, and therefore not the subject of the Spirit's direct testimony as come for a Ransom for all, "The testimony [to be rendered] in its own times," but "to his people," all through.
It is to be much noticed how mercy is laid as the ground of Israel here. We, acquainted with the Psalms, will have been familiar with it; so Paul leaves them on this, "In
order that they also may be objects of mercy." All this is the true and full ground of Israel's restoration in the latter day, and casts great light on it. It is altogether Abraham, not Sinai nor even Jacob nor Israel, but a present fulfilment of promise and covenant to Abraham by mercy, and that mercy from on high.
-- 77. Note this verse, and compare Isaiah 53, which, I think, has primary reference to this point, i.e., the taking away the iniquities of the Jews, by which they were hindered from the glory of the kingdom. And so, when they look on Him whom they have pierced, will it be fulfilled in its direct and glorious meaning, for they above all were of the travail of His soul. "O Jerusalem, Jerusalem," etc. "He came unto his own," etc. So Peter in his first address. It does indeed fully, in offering of atonement apply to the Gentile, as Paul was commissioned specially to declare, i.e., the power of it, but in specialty of promise it belonged to the Jew, whose (see Romans) "the promises" were, and the "oracles of God," and "of whom, as concerning the flesh; Christ came," as here particularly set forth. Nor is this ever departed from in Scripture; "It was necessary that the Word of God should have been first preached unto you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so," etc., which was his special office; so here, where the general truth of Christ's mission, and the principles of divine truth exhibited in Christ, and to the Gentiles -- in a word, what we are wont to call the Gospel -- was to be set forth for the Church, as applicable to men, the larger scope of these promises, "a light to lighten the Gentiles, the glory of God's people Israel" was not forgotten. But this gospel, specially written to exhibit Him as a light to the Gentiles peculiarly, begins with setting Him forth as the fulfilment to the Jewish Remnant of their faith and hopes, and with this view, as this song of Zacharias directly testifies, is so distinct an account given of the birth of John the forerunner of the Messiah, and so expected among them. We may remark even John's words, when declaring our Lord's mission in the flesh, whose gospel rises peculiarly into the abstract consideration of the Person of Christ: "He was in the world," etc. "He came unto his own, and his own received him not."
-- 79. He treads on the verge of general evangelism yet keeps strictly within it; see note previously. Here the prophetic
and mere Jewish character closes, and Christ, though born among the Jews, at once introduces joy from heaven on the earth; this does not come forth till verses 13, 14 of chapter 2.
This portion is then justly comprised in this preliminary chapter, for such it is according to the mind of the Spirit.
-- 2. I am inclined to construe it: "The taxing itself" (haute) "first took place"; but at any rate I do not see that it is Greek for "This first taxing," it would certainly be he prote. How this accords with history, I do not bear in mind, nor do I determine the force of prote egeneto (first took place). It might perhaps be this taxing was the first in Cyrenius' government, but the natural construing of the Greek is the first above. The verb egeneto (took place) may perhaps destroy the article, but it must, I think, have it if construed with apographe (taxing). I should not wonder if it were a marginal note.
If we read the phrase thus: "The taxing itself first took place when Cyrenius had the government of Syria" (haute he apographe prote egeneto hegemoneuontos tes Surias Kureniou), it cannot be: 'This first census,' for clearly it would be he prote apographe or he apographe he prote. It cannot be 'of Cyrenius, governor,' not because the participle does not bear it -- Lardner has given clear cases of such use -- but because, as others have observed, there ought to be tou before hegemoneuontos. As it stands, it must be read: "This census first took effect when Cyrenius was governor," or "The census itself first was made when," etc., which I should certainly rather be disposed to believe the mind of the writer, the census not having been given effect to at the time Mary and Joseph went up. They went "to be registered," but it does not appear they ever were. Perhaps they took the oath to be well-disposed to Augustus and the interest of Herod, mentioned in Josephus, and nothing more was done, i.e., not only no tax levied, but the regular census not taken, for Luke does not say it was. The decree went forth, and they went to their cities, but it is very possible and probable it was interrupted in its execution in Herod's territories.
It is to be noted that Cod: Vat: 1209, as also one or two others, reads haute apographe prote egeneto (the taxing itself
first took place). Without egeneto (took place) this would be: 'This was the first taxing'; with egeneto, it is hardly genuine, but it would be: 'This first taxing was while,' etc. But I do not see that we should receive this against other testimony which admits the he (the). As to oikoumenen (the habitable world) I see no proof at all it is ever used for Palestine, in spite of learned men; they only give wrong interpretations of Luke. I believe it to be the Roman world. Perhaps the Septuagint has so used it, Isaiah 10:23, and chapter 24: 1; but in general it is the whole world there, not only when it is used for tevel (the fruitful, habitable earth) but also when it is used for eretz (the earth, contrasted with the heavens).
-- 7. In this verse is complete Jewish rejection. Here too note chapter 2: 13. Such was the Saviour's place in the world; see verse 12, "This is the sign."
-- 8. "Keeping watch by night"; night watchers.
-- 9. "Was there by them" (epeste); it is always a present thing as a circumstance to us. "Came upon them," is well; compare 2 Thessalonians 2:2, "Is present."
-- 10. "To all the people." Is not this the Jewish people? There cannot be a doubt of it. "I am not sent," said the Lord Himself, "but to the lost sheep of the house of Israel": compare here Matthew 11, from verse 20 and onwards, and indeed from verse 16 with Isaiah 49:4 - 6.
The salutation is heavenly, and then afterwards (verses 25, 38), a Jewish Remnant own Him for the fall and rising in Isaiah 8, and "to them that looked for redemption in Jerusalem." In Matthew, Gentiles come to own the King of the Jews. But the secret of their whole condition is shown. "The king" (for man had set one up) "and all Jerusalem with him." Moreover it was news, by the Gentiles to the Jews, that a Son was born to them.
-- 11. This was wonderful news: "A Saviour who is Christ the Lord."
-- 14. "Good pleasure in man" is stronger than "Good will towards men"; it is "good pleasure" in them -- the interest of His affection was placed there. It is the same word as "In whom I am well pleased" applied to Christ. It is a very important verse. This was proper heavenly joy. It was not the announcement that had been made, but true joy announces often a great deal. This was angelic joy, goodwill
with men, or to men, or in men; peace on the earth, and above; glory to God in the highest place of His essential blessedness. They had no sorrow that grace flowed forth. It was new to them. The Lord alone shall be exalted in that day, and this, and peace and good pleasure necessarily go together. There can be no rest to the believer's soul till indeed it be so. Note eudokia is not merely purpose but "goodwill," "pleasure," "delight," as in chapter 3: 22, "I have found my delight."
This seems to go into the general power of Christ's mission. It was a song which became angels deeply interested in the glory of God, the reconciliation, and peace of the earth, for the fulness of the restitution of all things depended on it, and the good pleasure of God fully restored to men. Perhaps "peace on earth" may rather mean what properly belongs to itself in itself, as "Glory in the highest" does to God, as it is said: 'Peace shall flourish out of the earth'; the effect of righteousness is peace, so too James. "Good pleasure in man," the words are few, but they evidently contain a distinct statement of all this truth contained in the counsel of God in its several parts, and are a distinct heavenly enunciation of it in its full results and purpose. The message of the single angel was the special grace; the heavenly choir rejoice in, and celebrate the universal purpose. The order and enunciation of this to us by the Spirit is matter of much instruction. Still we find, while the excellency and fulness of the universal purpose, as that in which heaven's joy and universal song was engaged, is fully exhibited, the faithfulness to His despised and disobedient people holds its constant and primary place, and, as the exhibition of it was preliminary to the general setting Him forth to the Gentile world in the gospel, so, in this heavenly announcement and song at His birth, the same order is preserved. Luke seems to have been directed as evangelist of the Gentiles, and with whom therefore the lines of dispensation, as with Paul, were to be distinctly kept, lest they should be high-minded and wise in their own conceits, and count Jews but as a dry tree, as bearing what was indeed the root, to very clear record of what should stand forth in full and unsuspected weight, in the others not so necessary. So I read: "Just and Justifier," i.e., faithful to His promise, and yet the Justifier of everyone that believed, "the Jew first, and also the Greek," which need not here be further gone into.
These words indeed contain the expression of the perfected
work, and we are to look for this, not in the hindrance of human unbelief, but evidently in the final super-eminence after victory over evil. The expression, "good pleasure in men," is very full of peace and glory, for once indeed, "It repented the Lord that he had made him, and it grieved him at his heart." And after indeed He placed His name in a too unworthy people of His holiness, whether of the Jew or of the Gentile, yet there, while they would suffer Him would He dwell, for He had a delight therein. But now all the evil which made a Remnant necessary is passed away, and God's delight has free scope amongst men. "The tabernacle," says the voice, "of God is with men ... and they shall be his people, and God himself shall be with them," and then be "their God." But this is only the prophetic announcement of the act which should accomplish, for own encouragement, what is here displayed in forethought, in holy exercise and display. These things are ever true in Christ, but now hindered, obstructed, opposed, so as indeed He sendeth not "peace on the earth but a sword"; nevertheless they are true, in the power of grace and the energy of hope, to the believer, and all that is now overcome by them will be so put away as to give the perfect liberty of holiness and peace. It is beyond perfect reconciliation.
These sentences cannot be too much weighed, as the heavenly statement of what is in Christ in power and prophetically, and when the prophetic word shall have passed away. We may weigh too, as to its prophetic import, the force of that expression: "Think ye that I have come to give peace in the earth? I tell you nay, but rather division," or as otherwhere, "not peace but a sword." We look then surely to some other revelation of Christ yet in the earth, and by Him, yet not of His first coming, for that brought division, yet flowing from it, for His birth was celebrated as the dayspring of it. The end, as to this, of His coming was peace; the fruit of His first coming was, by virtue of it, division. But this rests only in dispensation, and, though we may be exercised in that, we cannot dwell too much on the simple weight of these words which are beyond the fruit of all dispensation, and imbibe the Spirit of them, that we may be ourselves of that day, when the restitution of all things shall be; yea, of that day now, in the spirit of our minds, already restored to God. We shall find doubtless, practically, its present place on earth, but blessed are we if we find it. We
may measure our portion in eternity by our apprehension of these words. Oh! who can tell what the praising presence of God will be? We may say: "It is good for us to be here." Why, this is already effected! If peace were not wrought, why should the angels of God be celebrating it here on earth? So here we are with angels celebrating peace and reconciliation We say: "What hath God wrought?" O wondrous and surpassing love! Enlarging itself on every side, beyond our thought, yet ever carrying it on through infinitude, so that we can only be silent before it!
The first angel clearly announced the Jewish blessing, and humiliation of Jesus. The moment this was given as the sign, heaven takes it up. Here was "A Saviour, Christ the Lord, in David's city," and the sign was a Babe in a manger -- no room for Him in the inn. This may seem a strange association, but if this were the order, then infinite grace, heaven, and heavenly glory at once came in, if the Saviour, Christ the Lord, was in a manger, in the city of David. It at once forced out the heavenly praise. This great, wide principle of blessing, of which indeed the gospel is the witness, began with heaven. From this out, we shall see therefore Gentiles and man introduced. The grace which brought Him down was "Glory to God in the highest" -- not merely glory to Him in the temple, or any earthly people in their righteousness. This grace of His coming in this character, and His personal presence in grace, was peace on earth; and "Good pleasure," not merely in Jews or any special ones, but "in men." When Jesus comes in as King, then it is from earth by the disciples: "Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest"; for then it was not the simple flowing down of grace accomplishing blessing, but the results of full victory. Heaven was at peace -- the result of this great controversy with evil, and glory effectually resulting (as wrought and obtained) in the highest. It was not mere character and grace. But the commencement in heaven, and the result consequently taking in the Gentiles is specially to be noted. "Good pleasure in men" is very blessed and distinct. If there was peace on earth, the Prince of peace must necessarily reign in His own city of choice -- Jerusalem, the vision of peace. But here it is taken up in its heavenly character, not in its manner of accomplishment. We may remark, from being thus abstract about objects, affirmations of the effects of a fact; there is no article
in the whole sentence. This coming of Christ is, etc. -- this is its meaning. But this was but a gleam; and when the angels went from them into heaven after this first intercourse with men upon the yet unrejected though humbled Saviour, the men, the shepherds, went to see it in its way of accomplishment here below, and to own Him who was the Object and power of it. There it was Mary and Joseph and the Infant, and this we have to follow now.
-- 15. We may remark the contrast of "the angels" and "the men, the shepherds," as presenting the reality of the scene.
I think too we ought to remark the coming in of the angels; first, as bringing in the First-begotten into the world; secondly, as interested in the reconciliation which, it is to be observed, is peculiarly the office of Luke's gospel. The first angel was a messenger -- these celebrate the glorious consequences of the bringing in the First-begotten into the world; and as being thus brought into the world also is Luke's peculiar evangelical office, as we have observed. The whole of this is full of glory, the glorious gospel of the blessed God, whereby He reconciles "all things to himself, whether the things on the earth or the things in the heavens."
The shepherds' interest was in the message. We carry but little in our minds the amazing extent of evidence this people had of the glory of Jesus. The shepherds' praise was upon finding, with thankful hearts, the accomplishment of the word.
-- 24. Certainly the simple poverty of the Lord is not to be forgotten, nor the calm subjection to the law by the parents.
-- 25. This was the bringing out (all that could be in this gospel; compare John's testimony) of a Remnant in Israel.
The righteous and pious man, and waiting the consolation of Israel -- to him by divine grace, while the common hope was the same, the present accomplishment of this hope was revealed. The Daystar was risen in his heart.
In all this the law is distinctly kept in sight -- prophecy might then carry Him into a further position -- but there He was as a Child under it.
-- 31. "Of all the people," i.e., all the ammim, the peoples brought into association by the coming of Shiloh. The glory of Israel, to whom and of whom Christ was, as concerning the flesh, "a light for revelation of the Gentiles," had no limit on
the earth. It found nothing associate, but brought them out to light on earth. This all shall be by the personal presence of Christ. This was the great purpose; the present effect of the revelation of men's hearts is in verse 34. Verses 29 - 32 are his thoughts before God as to His purpose and thoughts. Mary stood as His mother in nature; all that fell, even if it rose again
-- 33. "Joseph" or "father," is in this so far immaterial, because He was legally looked at as his Heir under the law -- very likely therefore "father"; compare verse 41.
There is something exquisitely beautiful and holy in this certainly. How far can we enter into this righteous man's spirit, "waiting for the consolation of Israel"? We wait in patience, according to our assurance; so he -- it was revealed to him that "he should not see death before he should see the Lord's Christ." He waited in holiness, and found it in peace. Note also, his perfect satisfaction arose from the full accomplishment of his faith, and to this faith he lived, but his faith was ordered by the revealed promises of God as to its Object. The peculiar accomplishment was specially to himself. So it may be now. It was kept to himself, had no previous operation on the mass, at least as a testimony. It might influence his manner of conversation amongst them. Yet was it not without purpose; see note on chapter 1: 6. The general hope was the same; it was no hope but the common one of the Remnant.
-- 34. The "rising again" is not of those who had fallen. It would suffice to say: "The fall and rising of."
How fully Luke brings forward the testimonies to the appearing of Christ, as exhibited to Jew, and indeed to Gentile, as indeed come into the world! This song of Simeon takes very high ground, and is very full of the Spirit of glory; I mean as to the office of Christ in the world. It is to be observed that he makes both one in universal salvation, prepared (ordered) before the face of all people, though the glory be of Israel as God's people. It was prepared, to wit salvation in Christ, before all people, "A light for the revelation of the Gentiles, and the glory" (depending also upon eis (for) perhaps) "of thy people Israel." Christ was a Light (phos) for these two purposes. "Taking thee," or "choosing thee," or "bringing thee," "out from among the people, and the nations, to whom," i.e., to the Gentiles, "now I send thee, to
open their eyes, that they may turn from darkness to light, and from the power of Satan to God, that they may receive remission of sins and inheritance among them that are sanctified by faith in me." This was the revelation of the Gentiles, their discovery in darkness by the Light come in, and admission to an inheritance among them that are sanctified, to wit, by faith in Christ. "What God has cleansed, do not thou make common." This was the revelation of the Gentiles. "Then hath God also granted to the nations repentance unto life." This was the revelation of the Gentiles; compare Isaiah 49. Such is the uniform sense of apokalupsin (revelation; in A.V., "to lighten") as far as I find it.
But neither parts of this song are as yet fulfilled; nay, when we compare it with Isaiah 49, we shall see, I think, that this glory must be after, and indeed yet to come. He is not as yet salvation to the ends of the earth, neither does Israel yet know,
except the Remnant, as their glory; compare Paul, Romans 9 - 11, particularly the latter, where I would note that though "the fulness" (pleroma) of the Gentiles is spoken of as to come in before the removal of the blindness of Israel, it by no means follows, nor does it mean, that the earth shall be universally a redeemed people, but until the complete Gentile Church had been gathered. The thorough understanding of Isaiah 49 seems to be necessary for this, which see; and compare the language with this.
-- 34, 35. The searching of hearts, which the proposal of Christ in His genuine character would produce, is very fully described here. I suppose "the fall" (ptosin) is consequent upon His character. They were identified with Him in His humiliation, so to lose all place and station. In the professing Church it would be to have their names cast out as vile, men separating them from their company, but so also in His glory: "The glory which thou hast given me I have given them" -- glory in the mediatorial kingdom set up after His death, much more in the regeneration. Even she could not receive it without the same moral change and humiliation; she must be born again, be humbled in all her hopes, and die to all her natural, her mental thoughts about it, before she saw or had any share in the glory; yea, see her Son die. Alas! we have too much discussion, too little simple apprehension of the glory of Christ. The general character, as it must have been practically, is of Jewish hope, though there be a declaration
by the angels, and the Spirit through Simeon, of the great purpose and the full operation of dispensation.
I am inclined to think that in these two verses, I have been unduly led by the authorised English translation, as though "rising again" and "fall," applied to the same individuals; but I take it they are spoken absolutely. It would be a savour of death unto death, and a savour of life unto life. It operates separatively, being, though in the perfect manifestation of the holiness and excellency of God, yet manifested in humiliation as to all the expectations and glory of man. It is therefore "A Stone, A tried Stone, A precious Corner-stone," "A corner-stone, elect, precious," so as that many should rise into the glory of the Kingdom by it, but for "a Stone of stumbling and Rock of offence," and for "a sign to be spoken against," so that "for" with this "that" connects.
-- 35. Whatever the reading in verse 33 may be, whether "Joseph" or "father" -- very probably, as corrected -- the address to Mary alone in this verse is so marked, and yet with so little purpose, or apparent evidence to be drawn from it, that it is very much stronger than any change of "Joseph" or "father."
-- 36. "Of the tribe of Asher." We are still quite in Jewish associations as to facts.
-- 38. "She coming up" (epistasa). There is a time of patience in God's kingdom, when "the whole head is sick, and the whole heart faint," and from the crown of the head to the sole of the foot there is no whole part in it, when it is the part of the Remnant to hope and patiently wait for the salvation of God; redemption is all, though faithful, they now can look for, and the coming of their God; compare Isaiah.
-- 40. We still walk with Christ as in Jewish hopes, i.e., as a Man the grace or favour of God was upon Him. It is the Holy Thing, the Child born of the Virgin Mary which is spoken of, and it is in that character, in this gospel, He is spoken of as Son of God -- His generation by the Holy Ghost, not His being Son with the Father before the world was. He is a Man, and in such sort spoken of; and they walk within the limits of His manhood, and therefore as a Jew, according to their place. It is: "His parents," and "According to the law," and "The custom of the feast."
-- 43, 44. The evidence of something further begins to discover itself, and this is just the character of this gospel. In their hands it was "law" and "custom"; He speaks of and supposes they should wist He was about His Father's business.
-- 48 et seq. She still said: "Thy father"; but He, as a matter of plain understanding in His soul, "My Father's," with far different purport. Still, He bows as yet, for the full time was not come. It is His mother, however, who is presented by the Holy Ghost as holding this place of intercourse with Him. She would treat Him as Joseph's son, and indeed their thoughts ran in an accustomed and habitual worldly channel; still she kept these things in her heart. But even in this claim Jesus is fully looked at as a Man, and specially presented as such, body and mind; He grew in wisdom, and stature, and in favour with God (for God took complacency in His perfection as Man), and with man, for the grace of God was on Him in all personally attractive grace, for testimony against the world was not in question yet here. Indeed these passages singularly instruct us in the consciousness of a principle of action entirely beyond ordinary claims, the most cogent, but the orderly and gracious subjection to those claims which cannot recognise that principle when it does not call out in responsibility of service to Him to whom it refers. Jesus is subject to Joseph as His father, though He had a ground of conduct altogether out of reach of this, but never as a matter of feeling, when the claim was in exercise for His service as sent and come into the world in grace. It could not be so in fact with us now. Grace will always clearly make the distinction rightly; Christ made it on either side -- subjection to, and rejection of the claim in its right place. Indeed, Joseph disappears before He comes out into action. In this respect this passage, which almost alone touches on this part of the subject is of vast importance. Christ is a Man here distinctly, and therefore to the flesh a Jew, and so always, for indeed Jewish principles are the perfection of the flesh as it can be in the hands of man, and many things thus enforced, but Christ called and sent, takes out of the sphere altogether when so called.
His mother would speak to Him upon the common principle of the appearance of things -- but she pondered it. Thus it was His own distinct consciousness, showing His Person, in
which He was acting; nevertheless, as yet He was obedient as His place of service, to her and Joseph.
-- 49. I think it is evident our Lord spoke this in the unconsciousness of the Spirit. These various circumstances of the manifestation of our Lord in the flesh Luke is full of. They are very important, as presenting Him to us in His Person as Son of God, which, be it observed, He calls Himself, at least says, "My Father's business" here. It is evident the Spirit of God meant to exhibit the Lord to us here as passing through all the preliminary advances to perfection, which relatively man would go through, not as to Person for that is distinctly ascertained previously, but as to exhibition of faculty, so that we might fully see Him as Man; and note the manner of expression, and bringing it in.
Indeed we may remark that it is a primary exhibition of Him in contrast with His supposed place. His mother says to Him: "Why hast thou dealt thus with us? Behold, Thy father and I have sought thee distressed." His answer is: "Why is it that ye have sought me? Did ye not know that I ought to be about my Father's business?" putting His true character in contrast with her question, and the error theirs in contrast with the supposed owing. Yet, note, the energies of the Spirit are subjected to direct apparent claims when it is not a call of the Spirit from those claims. We may also remark how little the occupation of present circumstances applies, or really entertains in its mind, the knowledge which even it has, so that the assertion is unintelligible, because it does not connect itself with present circumstances, as to which ordinary associations fill the mind.
Although in the fullest sense Jesus speaks here of His Father, yet still, I apprehend, we are introduced into apprehension of what He was as a Man in this world in this character, and thus it is He is presented in this gospel -- the Fulfiller of Jewish hopes, and divine glory brought into the position of a Man, a Child, and so showing the Son of God in human nature, as walking in the Holy Ghost. "That Holy Thing ... born of thee, shall be called Son of God." This was through the operation of the Holy Ghost; united with Him in resurrection this new nature is to be manifested in us. He is the form and pattern of it here below.
-- 1. Unless Trachonitidos (of Trachonitis) be used adjectively, choras (the region) applies to Itouraias (of Ituraea) also, as indeed I judge.
-- 3. It was not a testimony here at all "Ye must be born again," but "fruits meet for repentance," addressing them as they were.
-- 3 - 6. "Repentance for the remission of sins" is not Christianity, though both truths be in Christian teaching. John's doctrine supposed their return as Jews, so that God should forgive them; it was not at all a baptism of death and resurrection. To whomsoever he was personally sent, in the doctrine of his mission as a restorer of all things, he was a messenger to all flesh; so he is here introduced by Luke. It was to introduce to "all flesh" "the salvation of God"; quod nota, for Zacharias' word, "Thou, child, shalt," etc., "for thou shalt go before ... to give knowledge of deliverance" (or "salvation" -- same word as in verse 69), "to his people through the remission of their sins." The consistency of this is remarkable, for as he was sent, and gave this knowledge only to the Jews, as in verse 3, yet by the power of his mission, and by its very nature it ministered to His coming in whom "All flesh shall see." "Pharisees and Sadducees," says Matthew; they were the leaders whom it particularly concerned Matthew to mention from the nature of his gospel. But here, when the nature and moral power of the doctrine to all was concerned, he applies himself to the general principle on which the people came out -- the assumptive, unrepenting hope, of which the Pharisees and Sadducees were the peculiar promoters. It is an important statement, because though Matthew, writing to Jews, might designate specially the sources of evil there, and the leaders looked at as from without and above, this involved the whole principle and condition of the people. Individuals might come out humbled, but the multitudes, as the Pharisees, the leaders and the led both came on the desire of owning proposed blessing, as humbling themselves in compliment, yet, as privileged, willing to have Israel's light, but not laid low in the sense of individual and national sin. Personal change was the point.
-- 7. This is complete Jewish rejection.
-- 11. The spirit of selfishness, covetousness and grandeur, and disregard of others -- that, in a word, which is contrary to the word: "Thou shalt love thy neighbour as thyself," is that out of which especially we pass in repentance, as to its practical operation, the "fruits worthy," quod nota. This is what is marked in Dives in the parable (chapter 16), as exhibitory of character of selfishness; so, "You have received your consolation." "Wherefore, O king," says Daniel, "let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity" -- a passage terribly perverted, but which is fully explained by this. Indeed it is the special nature of that corruption to place a satisfying, redeeming conduct for the fruits of a change of spirit, and, by copying the outward effects, preclude and get rid of the inward power which produced the things of which they are a bad imitation. But the moral instruction is important, and it throws light on the spirit we are by nature of, for repentance, when genuine, produces especially a contrast to the habitually furiously reigning evil. Then we see the way selfishness is marked as the general spirit to be repented of, and thus the sinner is left, without escape, to conscience. Every mere religious habit almost can be put on but that which breaks through the habit of sin, and a man may be moral in everything, and offend in one point, so as to show the reign of sin, whatever his character may be. But repentance reaches all; it reaches the spring of all evil; it is not an outward following which fails somewhere, but an inward introduction of a new life, which therefore shows itself in all, and especially in that where it has found its conscience most clearly needing purging, and there the faithful steward of the word presses. And note, we may do it in act, for the unconverted man kicks as a bullock unaccustomed to the yoke, when that in which his own will is is touched; he will assent to all but this. And here I say therefore is faithfulness on John's part the reaching the conscience by the habit to which persons are respectively attached or under subjection, generally selfishness to all. "What shall we do" is the common and easy word; its spiritual sincerity will be discovered by the application of a direction to do that which breaks through the habitual will. If the will of God be really sought, it will be acquiesced in as soon as anything else.
How much more moral John the baptist's testimony is in
Luke! Only the Person of Christ, judgment and the Holy Ghost for those that believe.
Luke gives the moral testimony of John in detail. All give the baptising with the Holy Ghost as characteristic, and supplanting, I may say, the judged floor. In Matthew we get the moral judgment of Pharisees and Sadducees, besides the prophetic judgment (this in Luke is said of all the people). The sovereignty of God overrides national election. But baptising with water to repentance is John's Israelitish mission before coming judgments. His testimony of Christ is a different thing, but he knew prophetically there was One coming who was to be preferred before him -- indeed was sent to prepare His way. But Matthew 3:11 distinguishes even here the two missions, repentance to the remission of sins, and then testimony to Him who came after him, who would purge His floor. This last connects itself with the Holy Ghost and judgment. So, even more distinctly in Mark 1:7, 8. Indeed, this gives it most definitely and clearly, though indeed Luke 3:16, 17, is distinct enough from the moral part of the mission, and gives the two points -- the Holy Ghost, and the floor purged. So that the mission to separate the remnant is definite enough; and then the gift of the Holy Ghost, and judgment. Matthew 3:10 and 12 differ in the first being individual judgment dependent on the fruit borne, the second dispensational, as is the baptism of the Holy Ghost. In John the testimony is different. It is first to Christ as Light, that all might believe -- suited to the first division of the chapter. Next, verse 15, His eternal Person, coming after him, is preferred (gegonen) before him, for He was (en) before him, i.e., in connection with verse 14, the second division, and is John Baptist's testimony that He of verse 14 was the One he had spoken of; verse 16 connects with verse 14. Only in verse 26 is there allusion to his primary mission of baptising with water. This (verse 19) testimony comes as an historical fact by itself, his account of his testimony, not the testimony itself; probably after Christ's baptism, indeed it is certain, because "the next day" is clearly after it. And here the testimony is clearly different. He is the Son of God, but this witness was after He was anointed and sealed with the Holy Ghost. He verifies as to that particular Person borne witness to. "This is he," what he had prophetically said, that there was such a Person. Indeed, all from verse 15, is a separate witness (person) as from verse 29, to
His work. Save the fact in verse 26, we have nothing of his actual mission. As to this testimony John did not know Him at all. It was founded on the descent of the Holy Ghost. But this only definitely marked him out as the baptiser, but led to far wider testimony. But Luke 3:16, Mark 1:7, and Matthew 3:11, are all prophetic persons saying there was after him a Baptiser with the Holy Ghost, far mightier than he; he knew Him not yet. But, when Jesus came to be baptised, he knew by the Holy Ghost that He was that mightier One; but not even then what came out by what happened after His baptism. John 1:32 - 34 has no specific date, save that it was after the end of Matthew 3. It merely records the fact that John so testified. In general, the time is not the object, but what he testified of the Lord. Three times the "He who comes after me" is referred to, but always historically as a past thing, verses 15, 27 and 30.
-- 16. John and his austerities are more acceptable to a carnal mind than the gospel. The very scribes, etc., were willing for a season to rejoice in his light; it does not hurt pride as much.
"Baptise you" -- how he thus takes the general application! Fire is judgment.
-- 17. His testimony to Christ, as regards Israel, was as severe as his own. He preached repentance. Christ comes in judgment to discern and vindicate the righteousness declared in the testimony. To the world He is the Lamb of God, though that may bring in more judgment. It is remarkable how the Lord effected this. He shall effect it undoubtedly in actual judgment, but He first met it (the nation) in grace (and therefore was rejected. How blind is man!). Yet this in effect was for judgment. But He came sowing seed really, though seeking fruit. Had He come in glory, it must have been judgment; but the want of conscience of sin made them not see this process which had its form in blessing in the Church, and that in heaven.
-- 20. This seems to be a common end to faithful ministry; it necessarily makes a man conspicuous, though he go into the wilderness, and he is brought into reproof with kings, nor can he change his word.
The direct account of John ends here, though he may be introduced in connection with our Lord.
-- 21. "Praying." We have still Christ as Man distinctly before us here. Here, as constantly in Luke, it is when Jesus is praying the heaven is opened.
-- 22. Jesus as Man was born of the Holy Ghost, and Jesus as Man was anointed of the Holy Ghost; both these have their corresponding truth in us.
The simple sentence is of the utmost power and manifestation, for whom should the Lord God call thus His Son absolutely, saying: "In thee I am well pleased," but the Only-begotten? In whom could He be well pleased, and thus personally address in complacency and satisfaction, except Him by whom He created all things, who was the brightness of His own glory, to whom it was no robbery to be equal with God? I can conceive no higher demonstration of our Lord's nature -- no possibility of the admission of weak man into the knowledge of the ineffable complacency of the Father in the Son, than this communication. And such indeed its purpose. Nor to any one else did the Father ever thus display Himself, or make His Person known, except in and by Christ -- "he to whom the Son reveals him." To the Son He reveals Himself in full complacency. Note what is said here, "In thee" (en soi) is declared to be "in men" (en anthropois) by the angels; suitably, of course, to their nature. It is a word much to be dwelt upon. "No man knoweth who the Son is but the Father." How could this be if He were not God? Or how should the Father be the sole exception, if it were an object less worthy of His only knowledge? How plain a testimony indeed, in that verse, to a nature alike inscrutable to human knowledge, co-equal Godhead, alike equally above us, and One alone able to know Him who alone can know that One in return, alike unknown to all else, alike within the cognisance of either respectively. We would not go beyond what is written, but we see not how any can know God in Himself but Himself, or in what He can find pleasure worthy of announcement by Himself to another in this familiarity, so to speak, of communication but in One not Himself in Person, but Himself withal.
-- 23. "As was supposed" (hos enomizeto) is very marked in its meaning. "Thirty years old." Still as the Man here presented. Jesus did nothing till thirty. What patience there is in divine obedience. At twelve He was conscious of His power, and Person, and mission, avowedly. But here He acts
in the order of divine direction in the land. It is not a question of divinely sent impulse, as, after His ascension, in the ministry of those called by grace, as Paul, Silas, and the like. "Which was," is better left out all through.
-- 24. The genealogy here presented is not traced to Solomon as royal heir, but simply lineally, to connect by a better title Man with God as such. Son of Adam, Jesus was lineally Son of God so, but then bringing in a better and higher power of life, so as to give the moral character of Man from God, not merely responsible innocence coming first in Creation, and a natural living soul from God, but bringing the life of God into human nature, and without sin, in God's life in Man, to us by resurrection, because the sin is there already. The genealogies present no question to me, because passing to a grandfather would make all the difference -- one is traced royally, and then to promise lineally, the other lineally by mere natural descent. A similar difference would occur even in English law. The genealogy of title to an estate would not necessarily be the direct lineal descendant or next of kin of any given person, if the children failed in one step, or even the males.
-- 38. Jesus is proved to be the Son of Adam, and, in truer sense than he (to wit as Second Adam) Son of God, as in Matthew of David and Abraham; see note beginning of Matthew.
We then see Jesus filling up, and more, the measure, frustrated in the natural man by the sin of Adam, in the grace of God.
Although the fact has been noticed, it is worthy of note how completely we pass in this chapter from the state of the pious Jewish remnant, of which we have so lovely a picture here under the providential authority of the Roman Empire, to Christ as Centre of all human hope. Christ Himself first overcoming the enemy who held man captive, and then presenting Himself as the introduction of good, of delivering good, and in truth the Centre of all, though here in the way of introduced good in power, but thereby the Centre though rejected. But it is the Man in whom the Spirit is, and who therefore goes at once beyond Israel; verses 18, 24 - 30; and is engaged in the service of good. Verse 21 gives the characterising presentation
of Christ (I say "Centre," because Christ completely replaces, by His own Person, all the scene we had before). The sphere is in verses 24, 25 et seq.: His gathering, and the moral character of it, comes in the following chapters.
The subject of chapters 4 - 6 is evidently the unfolding of grace in deliverance in this world, in the Son of man, only it is shown that this cannot enter into the narrow system of Judaism. It is the power of the Spirit in the Son of man. It is intimated meanwhile that He is there as the Bridegroom of Israel, so that the disciples who received Him must accompany Him in that character. His founding of a gathering system, and its character, is distinctly found only from chapter 6: 13. Even in the call of the disciples we see the moral power displayed. Still, though the principles of grace are unfolded, the Lord, up to the end of chapter 6, is working within Israel. He works on principles which surely go beyond it, and show, as Naaman and Elijah, that they do, yet still work as belonging to it though in a separate way, and separating a remnant. So the Lord sends the leper to the priests, and forgiveness of the paralytic is the forgiveness of Psalm 103. In the audience of the people He separates the remnant, and unfolds to them the principles of the kingdom.
In chapter 7, I apprehend, the word goes further. The Gentiles have a faith not known in Israel (which owns indeed Israel, but is blessed for itself) which owns Christ Lord of all. This is connected with the power of resurrection from the dead (yet He was a Prophet in fact in Israel). The least in the kingdom are greater than John Baptist, and the remnant are distinctly separated for it; the nation obdurate. Hence we get a forgiveness, not governmental as to the earth, in mercy, however real it may be, but the simple forgiveness of a morally renewed poor sinner -- a forgiveness which lets go in peace, the soul being saved by faith. This, though all happens in Israel, and owns Israel, is a progress, and on other grounds from chapter 5.
Chapter 7 closes, I think, this direct part of the gospel -- the presenting of Christ in the power in which He was come into the world.
The actings here are still of Jesus the Man. It is a very remarkable contrast -- Moses, the man for the Law, and for the people to receive it from God, is separated to God for the forty days, and "did neither eat nor drink." But Jesus,
perfect in holiness, perfect in grace, the Man of God's acceptance, in whom the life of God was, and filled with the Spirit from on high (not the mediator, however faithful and in certain sense perfect, of the flesh with the Holy God, but presenting the life of God in Man) is separated to Satan's trials and temptations, the forty days thoroughly, and He neither eats nor drinks. And this was grace, meeting withal the case of the temptation of the first Adam. This, in its nature, is a vast advance upon Moses. It was not one at all seeking direction and ordinance for man in the flesh from God as sent, even in any covenant connection, and so separated to God that he might justly receive it; but it was the perfection of the Second Adam coming, in the energy of divine life and the Holy Ghost, to present this, and God's ways to man, and serve God really as well as in pattern in the power of this life. Therefore is He presented in the energy of the Spirit to him who deceived us as to the old Adam, and hinders as to the new, to show the path of faith to the new man, as obedience in that energy. I do not see that it is necessary that our blessed Lord was tempted continuously, as to manifest temptations, for the forty days, but that He was separated in Spirit to this exigency, in the power of the Spirit brought into this place. The positive temptations clearly come after, as the two tables of stone were given at the end of the Lord's communing with Moses. He was led in the Spirit into the wilderness, forty days tempted of the devil.
-- 1. To separate Himself in power from the deceit and need of Israel, instead of obeying -- in fasting of spirit and suffering. The world (His righteous glory), the Messiahship, the glory of Israel in the temple -- all were put before Him, but in vain. Jesus answered these temptations not merely wisely, but righteously, and this is our wisdom.
Better simply "in the Spirit," or "in Spirit," as "David in Spirit," etc. On all this compare Matthew. The sense, however, is plain. Nor is it altogether unimportant what in Scripture is, for it is a commentary on Matthew where we have, "By the Spirit" (hupo tou Pneumatos) and we learn the way the Spirit leads; it behoves us, of course, not to deceive ourselves, but I am sure His witnesses are sadly neglected. We may compare it hereafter, as belonging to the two evangelists.
-- 2. The length of the period added doubtless greatly to the trial; its correspondency with others is obvious. It was
evidently supernatural energy which made Him forget even His necessary food. When that was withdrawn, i.e., when the special occupation of Spirit ceased, He felt the need; and, note, then we come to the specific temptations in His ordinary state. But the other doubtless was the greatest trial; these were only moral trials such as scriptural judgment could meet, but although given the other as that it might not surprise us, nor we count ourselves where Jesus has not been as to trial, the others only are given in detail, the wisdom of which seems evident. It is, as we have said, that ordinary moral trial which all have to go through, such as Paul speaks, "as is common to man," so that we are not to count it a strange thing that is happened to us, seeing, etc. Therefore the Lord's wisdom exhibiting the way of faith, and divine testimony, to escape is set before us. Let us recollect that these are the things which the Lord really passed through. I feel almost ashamed to speak about Him as a sort of subject-matter set forth for our instruction. They were the real trials, as one of us, of the Lord that bought us, of Him whom none knoweth save the Father, the Lord of glory, in that both He that sanctifieth and they that are sanctified are all of One, for our sakes. Compare the note on tote (then) in Matthew 4:1. Luke does not say tote (then), quod nota.
-- 4. The Lord having gone through the temptation, "If thou art the Son of God," comes upon the result of it in Adam. It was immediate, Jesus had been announced such, as born here in the world. There was no command, and He came to obey, and He could do nothing. Man was not to "live by bread alone, but by every word of God." God's dealings with Israel, note, taught us about man.
The exercise of gift or power is always rightly subject to or ministered in furtherance of the great objects of faith, not in self-display -- that is Satan's suggestion -- nor in supply of our own need, in that we wait upon God. The glory of God in the gospel is the end of the believers', the sons' of God's, intention and rule of conversation. This, therefore, as it is the end, so it is the reason of miracles, and to be looked for in them; in truth, it could not possibly be otherwise -- it enters into the very idea of a miracle, seeing the Father has centred all His glory in the Son, and the Lord Jesus is the Centre and End of all the counsels of God.
It is to be observed, too, that in the denial the Lord does
give that glory to God by faith (perfectly sanctify God as amongst men -- He indeed not by measure -- yet in the same way as we ought to do it in) which is the sole office of a miracle, and which the working it in this case would have been directly contrary to. We may see the craft of Satan, and the wisdom of Jesus. And, note, simple faith in the Scripture supplied it. So faith, by the simplicity of its own exercise and reliance in obedience in fact, proves in result to shine in the wisdom of God who directed by His supreme counsel. Note, it is a glory exercised in goodness. Faith, though it uses in obedience and wisdom, looks to God above and beyond instruments, and is absolutely independent, i.e., in its judgment about the power of God in producing effects, and dependence on His word, of means, yea, of life, and thus only God is sanctified as God. This is shown by acting on the word of God, independent of our judgment of human necessity, or the consequences of our not doing so, for God is the God of consequences, and His will is absolutely right, i.e., all things are of His will, and have dependence on it; He knows the end from the beginning.
Our Lord's making the stones bread would have been not depending upon God, but in truth looking in independence to the supply of means, and in fact using (as Man) His gift to unsanctify God as the Object of faith, instead of the contrary. This seems to have been precisely the failure of Moses, and in the same way, and by a trial the same in nature, though there necessarily unput, here only frustrating the intent, if it had been possible, of His coming. Besides, it would have been taking Him precisely out of that office which He came to fulfil, the right place of Man with God, that He might be their Mediator. If He had merely acted as Son of God, as Satan would have had Him do, and as He might have justly done, He would have failed, not subjecting Himself to the necessities, in so putting Himself in the place of man, so as to be such before God according to that, "Behold, I and the children which God has given me," for "I will put my trust in him." He could not have restored us as His brethren (declaring God's Name to us, if He had kept that Name concealed in Himself, instead of showing it forth in His own conduct, and that) as of one nature with us, as having taken hold upon us, undertaken our cause, put Himself as our Substitute to make it good for us, yet ours for He made Himself one of us, identifying Himself with us in interest, as He speaks: "It became him, of whom are all things,
and to whom are all things," etc., God could never have been set in this character, unless Christ had thoroughly humbled Himself as one of us, even unto death, as our reconciliation, and, so identifying Himself with us, restored us to God. Having passed through suffering in the perfection of faith, now, in that He liveth, He liveth unto God, and so if we be dead with Him, we believe that we shall also live with Him. We cannot fully open this in words, for while He stands in our stead in His own perfection, yet He does so as one of us, the Head, and as made lower than the angels, and in all points tempted like as we are, He is the Second Adam, and so not only as one of us, but as He in whom, and as of whom, we all stand before God, as the Heir of our infirmities, yet without sin, and looks from among us towards God in the personal interest, in love, in our infirmities, as He looks from God towards us in the power of eternal life, and authority, in a word, as God. This is a great mystery, such as angels indeed desire to look into, even the Incarnation of the Son of God, the Apostle and High Priest of our confession, declaring the name of God to man, and the cause of man to God (and the glory of God and our salvation are identified in Christ Jesus the Lord) alike Himself God towards man, and Man towards God, through the glorious mystery of the Incarnation, full of exalting consolation towards us, but indeed, as the apostle speaks, if all its glory could be written, the world itself, I suppose, could not contain the books that should be written. Yet enough is written to make it the full object of faith to us.
-- 6. In one sense this is true, i.e., as to the power of deceit, as Revelation 13:2, yet indeed it is of the father of lies, and such accordingly in ungodliness, but only as deceiving men, while it is altogether subject, and so indeed Satan knows, as the Book of Job shows, to the authority of God, and ministers whatever he may design against God's children in the way of perplexity, trial, and great tribulation, to their exaltation according to the good pleasure of their God, though they may give their Father a needs-be to chasten them for their profit (of which he is the willing instrument, as by it he would often deny the character of their Father to them) that they may be partakers of His holiness. And so the Lord here fulfilled all righteousness, "It became him" (God) "for whom are all things, and by whom are all things, to make the Captain of our salvation perfect through sufferings." But as to that very
authority which is spoken of in Revelation, Paul declares, and it is the faith of believers that there is no power but of God, "The powers that be are ordained of God." Satan may deceive by the earthly grandeur, but "promotion cometh not from the east nor the west, nor yet from the south"; for why? God is the Judge. He putteth down one, and setteth up another. Believers can separate therefore with judgment where the world sees contradiction.
Note also Satan's power on the imagination.
I have observed elsewhere the moral reasons of the order of the temptations in Luke. There was a mixture of truth and falsehood in the second by the passions of men, i.e., as to the old man, it was true, though God overruled it as to the new man. It is here shown it avails nothing, this power; they are not yet taken out of Satan's hand, but the new man accepts nothing from him. The Lord's answer was entirely as Man as to the duty, nothing at all as to His title. It was not yet His place, and grace brought Him into this place, and He was not to assert titles there; it were going off the blessed glory and incomparable dignity of His place in grace. One little act would have done; it had been and had detected sin. The third temptation was much more subtle; it was not mere human, it was not Gentile or worldly temptation. The Lord, while subjecting man in the first, and exalting God in the second, had answered not only as Man, but in the place where God had set obedient men, sovereignly, as a Jew, identifying Himself with the obedient remnant in their place of patience, not of claim. Satan takes Jesus up here on this Jewish ground, on the plea of trusting God's promise in the midst of Jerusalem. But it was all pride, and questioning His promise. He would not go up nor try, as doubting was the Lord amongst us, which was just unbelief. Accordingly, Scripture was adduced here for this use of the promises. It was a temptation connected with spiritual privileges. Jesus' answer is still simply and entirely as a Man: "The Lord thy God."
Certainly, of all the distinctions, that of worship and service is the greatest folly, for in truth it makes our Lord say, if He mean anything, that He might do all that Satan asked Him to do.
We may observe that our Lord in these replies to Satan affords us the divine principle of life, on which He relies, as applicable to the snare by which Satan would have seduced
Him, if possible, i.e., we have not merely the principle in se, but we have it, enlightened as to its power and application, rather the snares, of which we might not exactly know the moral solution, brought fully into the light of that divine truth which shows them exactly as they are, and thus we have not merely a direction of conduct, supposing us walking aright, but in such a way as detects and sets before us everything which might entangle our judgment by engaging our affections, and thus keep us from the path of uprightness, as He says: "All things having their true character exposed by the light are made manifest." And we see the self-destroying character of temptation when the light of faith is applied to it. It ought to be matter of our prayer that our daily conversation might, through the accompanying light of God's truth, be made the instrument, for it is all temptation, of thus clearing and enlarging our judgment as to the walk of holiness, that it might give us, in a word, experience, not of evil, but, as the word implies, refine our apprehensions and judgment, that we might have that which was truly good more separated and purged in our minds, the path of Christ more experienced by, realised to, us. Such is the fruit of temptations, and such may be the fruit under grace, if we hold fast the patience of faith of our daily conversation in the world. Thus we shall be able more to answer every man; charity will have more scope, and have more wisdom of action. We shall walk more with God, and according to the mind and purpose of Christ in this world, knowing no man after the flesh, but increasing in the fellowship of the Father and the Son. What I would press is that all our conversation is a scene of temptation, and that if we walk in the Spirit of faith (through the divine teaching) which will realise, more or less, by patience the mind of Christ in it, not at the time perhaps, apparently, or it would not be patience, the whole is instrumental in rapidly enlarging our minds into a real knowledge of the divine life, by the Spirit of God dwelling in us.
Our Lord's answers, we may further remark, are merely such as become a Man living the life of faith, in a word, the commandment of faith, of which the Book from which they are taken, is so distinctively the organ in the Scriptures. Though the temptations were suited to the Person of Him tempted, and the place which He held, in their character, Satan (verse 5) offers in sin, where only its temporary deceit is found, what
belongs to the children of God in their own inheritance, that he may be set up as their god in it, but which God alone can give the reality of. Note also, he proposes it to us when our own inheritance in it is quite out of sight, and we have the very contrary to all appearance, nor sign of having anything else, when we must walk by faith and not by sight. "The meek shall inherit the earth," and that in Christ. But Satan would have Him hold it of him, tempting Him as Man -- Man in His humiliation -- which was indeed to be His in glory. Here is overcoming -- "To him that overcometh will I," etc. -- so "Ye are they," etc. That which is true of Christ, is true of Christ's. Nay! it was for their sakes He sanctified Himself. But such proposals of Satan always militate against some duty, and this indeed is his end in them; they are therefore met by the duty; so the Lord here. The comparison of the whole of Psalm 91 will show how contrary to its spirit the proposal of Satan was; nor do I see why we should disregard the omission of "In all thy ways," for to a believer it would reveal the snare.
We find, I think, then suited to the Lord's Person and place these temptations. First, the will of the flesh listening to appetite as such, God not being in our thoughts. Next, the will of man, dominion. Thirdly, carnal security or presumption; it is indeed unbelief, it shows itself in doubting the Lord's promise, showing itself often in the requisition of His interposition in proof to unbelief. Satan seeks to make us act upon our privileges independently of the life of faith. On the whole, a presumptuous claim, on our part, of the interpositions of God, due in promise to His people, as of that which belongs to our will, and related here according to this moral order by Luke; Matthew giving them to us according to the accuracy of their historical occurrence, as I suppose. Compare also the omission at verse 8, of "Get thee behind me Satan, for." To the two former the Lord gives an answer verbally, applying itself to the act -- here one detecting its moral character. Observe too that the point of guilt in it is peculiarly brought out by the rebuke, for indeed it were impossible that the children of God, as such, could so deal with the Lord their God, especially looking at Him as such, which, as children of God, they necessarily do. The deceit, as we have observed before, is the relinquishment of the character on the assumption of the privileges of God's people -- a destroying of His name.
-- 13. There is an end, so "be patient," for the Lord is
over all, all the while. If He tarry, wait for Him, for He will surely come, He will not tarry. This was Saul's error, yet He came, only to mark his unbelief. Therefore the practical word under trial: "Be patient, therefore, brethren, unto the coming of the Lord," for there is always a way to escape under each temptation, and the end will be deliverance when its due work is done; so Job. Nay! let us not frustrate the work which is, be sure, of God's goodness, by seeking deliverance independent of full trial. "Let patience have its perfect work." Rather say, knowing it is in mercy: Search, Lord, try the ground of my heart. Look well, etc., and note the confidence, Lead me in the way, for it yields peaceable fruit of righteousness -- O happy consequence! in them that are exercised, note, thereby.
-- 14. This characterises all the testimony here.
Note, the power of the Spirit is not withdrawn -- far from it -- while we are under trial. It is manifested in integrity of conversation, and the same power which supports one through the temptation which tries, and represses it, when that is under the divine wisdom removed, breaks forth in manifestation to the holy necessities of the Church and testimony of God in unhindered, nay, in sanctified energy of action. He was perfected through suffering for service, as in office -- so we, for this therefore let us wait. The Spirit which leads us into service, first leads us into qualifying suffering. Thus, at least, the Lord is shown to us. He, because perfectly for all; we according to the love of that God who makes all things work together for good for His children.
The above, note, is the strongest confirmation of the method of Luke. He overlooks here a long interval, as in John 2 and 3; see note on Matthew 4:12 and 17, and John 3:24, during which much passed, but our Lord had not entered on His public ministry, i.e., to propose Himself as the Object of faith; this, i.e., His public ministry, Luke passes to at once; see note on verse 16, the "according to his custom" (kata to aothos auto) evincing the passing at once to the moral matter proposed. The leaving all to follow Jesus (chapter 5: 11) does not imply it was the first time he knew anything of Him as a hearer. Indeed we know it was not, but, as we learn from Matthew, when He entered on public ministry He called them to be with Him throughout it, "beginning from Galilee." A comparison of these observations and the passages will give them their force, though they are unduly scattered, and
the subject of deep interest, as concerning our Lord's conduct on earth. Verse 14 takes Him up, that is, from His public ministry, which was subsequent to John's being cast into prison, upon which He returned into Galilee; see Matthew 4:12, but between verses 11 and 12 there, and 13 and 14 here, a long interval, and much that was interesting from the first, for example, to the end of John 3.
-- 14 - 44. We have the whole sum of the mission of Christ. The grace first (verses 14 - 30), and then the power confirming the word. Still, no way seeking His own glory, His service is to announce the Kingdom of God. But note the difference of the way in which Christ presents Himself, to the simple fact of the kingdom at hand.
-- 16. Perhaps He taught before this, but this is noticed, if not the first, yet as one affording His personal announcement of Himself, and therefore recorded by the Spirit.
-- 17 et seq. The Lord here is presented as coming in grace to Israel, not as seeking fruit, and Nazareth, representing Israel where He was brought up, selected, and the intermediate service passed by because now presented in this character. "He found the place where it was written, The Spirit of the Lord is upon me." In this character, the anointed Man born of the Holy Ghost, we have still seen Luke present our blessed Lord; and this unfolded in the most blessed, and condescending, and tender grace, its fulfilment presented to them. "And they wondered at the words of grace which proceeded out of his mouth." It was not faith, but it was new to them, and they were astonished. But they turned to His supposed family circumstances, and saw not, not only His divine nature, but even the power of the Holy Ghost speaking by His mouth. The Lord then shuts up this scene of His position in Israel by showing that a prophet is not received in his own country, thereon asserting the sovereignty of grace shown in prophetic ministry in Elijah and Elisha ministering under the apostasy of Israel. This in grace was a solemn testimony to the whole state of things, but grace or goodness in God they would not have, claiming their own righteousness and privilege. This was a most terrible blow to Israel in pride; but it was really blessed grace. Without sovereignty there can be no grace, righteous grace. Note, Moses had not this principle revealed to him till after the apostasy under the Law, and there was then manifestly no hope without it, unless evil were sanctioned.
Here the Lord begins with it, because He comes amongst, and identifies Himself with Israel as already ruined, but then He must take up this principle. Their anger at this knew no bounds but God's restraining hand. Thus passed His presentation to fallen, yet loved though rebellious Israel!
-- 20. How very strongly Luke gives us the whole scene before our eyes! There was something in our Lord's demeanour which came home as something not ordinary to their minds, and identified Him in attention and enquiry with the passage He was reading. The power of the Spirit was on Him.
I think it is evident that in Luke from the temptation to the Sermon on the Mount it is more the character from the Sermon on the Mount, more the activity of the gospel. It goes out into the new sphere, Gentiles, resurrection, or at least, setting aside death, peace to the soul, not merely governmental forgiveness. Then the particular present relationship with Israel, passing over to the future in power. Chapter 9 then closes in the mission of the disciples, the Lord Jehovah in the midst of Israel according to the power of millennial blessings -- the kingdom, but the Father's house with it, His going to Jerusalem to suffer, and the heart tested in all respects as to service. Then follow, as is known, various teachings and principles, up to chapter 18: 34. Chapter 10: 1 - 24, is the active final display of His dealings with Israel, Law and Gospel taking their place, or Law and Grace, rather in verses 24 - 37.
Something more especially as to part of Luke. After the temptation in its moral order (chapter 4: 16 - 30) gives the thesis of what characterises His ministry in this gospel -- divine grace manifested by the power of the Spirit in a Man, but as such rejected; the new wine not being possible to put in old bottles. Verses 16 - 22 suffice to give the whole; verses 23 - 30 His comment on it; then, to the end, power as regards Satan's direct actings on the state into which man had fallen in physical evil through him and sin. He seeks not Himself but serves. Chapter 5 is grace calling round Himself, through conviction of sin, to be with Him -- cleansing, forgiving, calling not the righteous but sinners -- not power, though it was divinely there (verse 17) as He showed, but grace dealing with sin. Verses 16, 17, 21, show Jehovah's power present, but in and as a Man; verse 33 begins the incompatibility between this power and grace with the old Jewish ordinances, on to chapter 6: 11, drawing out hatred. Verse 12, He formally gathers out His
disciples apart from the nation, then comes down and, continuing to exercise His power in blessing, shows the blessedness and true character and condition of those thus separated out of all to Him, but in their (the then) order of calling, i.e., not as after His resurrection, ascension, and the giving of the Holy Ghost.
Note here how the preceptual direction of the saints completely follows, and refers to the revelation of God in Christ. When He reveals Himself in law-giving, law, of course, is the form of duty; when in grace on the earth, what Christ was there is reproduced in His precepts, as in the Sermon on the Mount, and here as may be easily seen by comparing the precepts with Christ's character, as thus manifested. So, in sum, he that is perfect shall be as his Master. They were to follow Him in that path, giving up all as He did. When exalted on high, it is the same thing, not: "Thou shalt love thy neighbour as thyself," but: "Present your bodies a living sacrifice, holy, acceptable to God, which is your intelligent service" -- "As Christ has suffered for us in the flesh, arm yourselves also with the same mind" -- "Hereby know we love, that he laid down his life for us, and we ought to lay down our lives for the brethren" -- "Be ye imitators of God as dear children, and walk in love as Christ has loved us, and given himself for us, an offering and a sacrifice, to God for a sweet-smelling savour." "For us," note, but "to God"; that is perfection. So, as God is Light, "Ye are light in the Lord: walk as children of light" -- "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light." We are to walk "worthy of the Lord unto all pleasing"; compare Colossians 3. It looks on too: "He that hath this hope in him purifieth himself even as he is pure."
Then this grace goes wholly out of the limits of Judaism to the Gentiles, and shows its power over death itself; but this gives it evidently a new character, and the rejection of both John and Christ is fully brought out, John appearing not as a precursor, but as coming into to believe in Jesus, who does not deliver in Israel, and is received on His own testimony. Christ is Son of man. We have then the bright and blessed example of wisdom being justified by one of her children, the wisdom of sovereign grace, a soul convinced of sin answering completely to God's intention and God's delight in Christ, to God's manifestation of Himself in Him, producing the full answer of
the soul to it in confidence, forgiveness and peace then made known, while the Pharisee saw no one trait or discern in God Himself in grace present in his house, but was discerned and judged. But, how perfect! And what dignity in Christ's not paying the slightest attention to their remarks, but occupying Himself with the poor woman! Thereafter, the whole state of the case is brought out. He is sowing, not seeking fruit -- they are to be witnesses, tossed on the waves of this troublesome world, but all discouragement is wrong -- Christ is with them in the ship. He may allow the storm, but has power over it. Then the whole progress of the scene is unfolded, Satan's power destroyed by a word, but therefore the world will not have Jesus, because God's presence and power is manifested. That cannot be borne amongst men. The Remnant desire to be with Jesus where He goes, but must go back to the world for a testimony -- the mass of Israel rush to destruction.
Then we find Jesus come to sanctify, when individual faith, in Israel, touches Him; one is healed, but as to Israel it is really dead and to be brought to life. He sends out the twelve as a final testimony, shows He is Jehovah according to Psalm 132. The question arises who He is. Peter, the remnant, owns Him as the Christ, and they are formally forbidden to announce Him as such -- the Son of man is going to suffer, be rejected, raised, and they must take (we) their cross -- the soul is more than ease in the world, and Christ will appear in His glories. Then the kingdom is revealed, and the heavenly glory, or the Father's house, and man's entering into it. He still continues to answer faith here below, but that does not alter the fact that the cross is the settled thing -- the unbelief of the disciples shows it must be. Then the various forms of self that hinder our taking it up, hinder our following Jesus, are gone through, which make us unfit for the kingdom of God.
The Lord then, in sovereign and persevering grace, which is above circumstances, sends out an urgent but final testimony, but, while thus dealing with Israel, brings in heaven as the true portion of His messengers -- an evident change; unfolds this in the true, full character of His mission, the revelation of the Father by the Son in sovereign grace (yet in fitness) to babes, but shows the disciples happy in their seeing what prophets had desired, the true Messiah in Israel. The obligation of law which measures duty by a neighbour, is changed to a neighbour by grace in the heart towards need, as Christ was
to ruined man. We then get the word and prayer as the way of blessing, but as in the then time, the Holy Ghost being to be looked for. The Lord then shows, what is ever present to His Spirit here, the entire rejection of the Jews as then subsisting as against Him when the finger of God was there. He rejects His natural association, and accepts those who hear the word of God. This rejection of the word and Person of Christ brings up Nineveh and the Queen of the South in judgment against Israel. We then have the way of Light in us, purity of motive, and thus light is, as to everything, to be seen, and outshines also. Moral truths and reasons are thus ever mixed up here, principles ever true with the pending judgment of the people. But this judgment as to the nation is the accumulation of all the blood of the slain prophets from Abel to that day; they would be tested by the point they insisted on.
In chapter 12, the motives which keep and direct the testifying remnant are shown; everything manifested, God to be feared, God to be trusted, the coming of the Son of man to be looked to, the presence of the Holy Ghost to be relied on. He refuses present judicial maintaining of righteousness and turns to motive in the world, then to the ground of confidence for His disciples in passing through it; verses 22 - 34. Then His coming is applied to the state, watching, blessing from Himself -- service, the inheritance; verse 49, the effect of His coming already produced. It draws out the very worst evil of man in a hopeless way, but the cross opens the door to love, warns the people of the signs of the times, morally too they ought to judge, Israel was on its way to the judge. Chapter 13, all would finish in judgment if they did not repent. But God was filling His house with guests in grace, Israel would not, and so should not come, but the poor and Gentiles fill it. Men must take up the cross, and better to count the cost first. If the Church lost this devotedness and Christ being all, it could not be restored even as Israel (for whom sovereign grace and a new covenant might be) but cast out as hopelessly bad.
Then after all this discussion of the ways of God, the whole heart of God itself comes out, founding the system of grace itself in grace as in His heart, in its fruit in heavenly prospects; the light of heaven being brought to bear on the present conduct with earthly things, and showing how they set aside the Jewish administration of them, as even of God in the land. Man was a steward out of place. But if Moses and the prophets
had not taken effect, Christ's resurrection would not change them. In chapter 17, it is remarkable to see how the moral grace brought in in testimony by Him, and the change of outward order dispensation go together in this gospel, care for the little ones, forgiveness seven times a day on turning to the offended one, the power of faith, and, if all be done, we nothing. Then, Jerusalem set aside in grace, faith in a Samaritan finds the power of God in Christ. He need no longer toil up to Jerusalem; the kingdom of God was among them then. But days were coming when the disciples would desire one of the days of the Son of man. Now these days were such, but in the evil day (in Israel) they would, promising when He was not there, but the Son of man would come as lightning in His day. That is unfolded -- men ought always to pray; there is the universal moral grace, but the avenging the elect is, for faith, in Israel when the Son of man comes. They cry day and night to God for vengeance. He will avenge them speedily, but what faith will be so found expecting Him when He comes? Always true, the coming of the Son of man will show how much of it remains. The moral ground is then returned to. The confessing sinner more righteous than the self-approving Pharisee, and if all the law were kept to have eternal life, the heart's alienation searched out, and made manifest; but herein present Judaism judged. The apostles who followed Him would have the kingdom, but the Son of man must suffer.
Then the final history begins with the blind man, and Jesus presents Himself finally as Son of David to Jerusalem. Still, even here, the great moral principles and grace are brought out in Zacchaeus. Salvation came to a publican then; his previous, well-intentioned efforts find no place in that. Then the course of dealing, often referred to, is gone through. I only note here the strong expression of the difference of Luke 21 and Matthew 24. The enquiry (verse 7) is only, "When shall these things be?" And in opposition to "Immediately after the tribulation," you have "Jerusalem shall be trodden down of the Gentiles until"; then the then suited warnings come. In chapter 22, note how many moral questions connected with the facts arise, as verses 23 - 28, and how the subsequent setting up of the kingdom is avoided in verse 13, etc. Other things more briefly and generally, as Peter's denial, the visit of the women to the sepulchre, Herod brought in, Jesus definitely and briefly condemned on His own testimony only (chapter 23: 24). It is
the Jews' act. Full details of the cross, and the thief, as of the character of Gethsemane, and of Joseph and Nicodemus, and full details on the way to Emmaus, in contrast with the then kingdom, and in the history of the new heavenly character, Christ to suffer, and then Jew first, and then Gentile, but all needing salvation. The Scriptures get a distinct place, and a true, risen man, the same as one they had known. Other points largely noticed elsewhere.
-- 21. What a word was this! Not a general exposition of sense. It demanded instant faith, or produced the anger of unbelief. But though all bare Him witness, and saw the power of grace shining forth in Him, they were unchanged to know the voice -- He was the Son of Joseph, one of them.
The greatest grace of all, the most distinct manifestation of the Saviour, passes as the wind by ordinary associations until the Lord call by His spirit. But it is worthy of remark how these people felt and acted under the irresistible testimony which accompanied Jesus. It is one peculiar exhibition of unbelief -- "They bore witness ... they wondered ... they said." They expected the same manifestation, above all places at home, of that of which they had heard in places where He was a Stranger, but they were unconscious that the manifestation of divine power was dependent morally on faith, and when He was known as "The Son of Joseph" they could not receive Him in the power of His coming, and "He could not do many mighty works there because of their unbelief." It is upon this principle He reasons, showing it was their fault, and that often thus assumed privilege put farther from grace which made them so angry, and that it was thus really often confined to the despised and reprobate stranger. The whole, duly weighed, is a very interesting and instructive picture of unbelief thus working. And, note, He presented Himself here to them not in general miraculous testimony, but in Person, offering Himself to them in gracious personality, suitable and graciously adapted to their situation, but "No prophet," etc. It is interesting too to observe our Lord's mind turning upon itself in testimony against them, "But of a truth I say to you."
Then the Lord exercises His manifested power, as so come as Man, first against Satan's immediate possession of a power over man; then the effects of evil in a violent disease; then as against all manner of sickness, and devils going out of many, as it is expressed by the apostle in the record of this evangelist:
"How God anointed" ... "Jesus of Nazareth" ... "with the Holy Ghost and with power; who went about doing good, and healing all that were under the power of the devil, because God was with him." The devils said: "Thou art the Son of God," for they knew that He was the Anointed. They had no divine knowledge that He was the Son of God. It was conclusion from His work and way as the Anointed, as full of the Holy Ghost, the Holy One of God.
-- 37. But the rumour, though just, is not belief in His Person, nor in His word. I do not know anything more sad or afflicting than to see the Son of God in a lost and alienated world, admiring, testifying to the grace which showed itself in Him, His fame spread abroad on every side so that multitudes were ever waiting on Him, but ignorant of His Person, and unconverted by His word, nay, at last getting rid of Him that they might have it their own way. How much we sometimes see of this! He, however, knew wherefore He had come, and patiently did His Father's will, while it was called "To-day."
Note, our Lord's fame in public made Him nothing the less humble, and attentive to the merest human necessity. In Him, indeed it could not, for human honour was nothing, but it affords an example to us, and the unchanging attention of His kindness, interesting itself in the necessity of each, is strongly exhibited in what follows. It were as easy to Him to have spoken a word, healed, and dismissed them all -- a greater apparent display of His power, but God's power to us is Love. "And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken."
-- 40, 41. "And having laid his hands on every one of them, he healed them." Satan, when he could not oppose, and constrained to recognise the actual power as of the Son of God and His Kingdom, would have share, nay, take the lead in recognising it, that it might be accredited by him, and so he retain his paramount influence as far as possible over the minds of men, and credit, and station in the world, and make God, as it were, a debtor to him for his sanction in it. So with Paul at Philippi, but not so the Spirit of God; He works His own holy purpose, and separates, by the reception or rejection of His own testimony, those who love or hate the light. And it is only in presenting Christ in this moral character of trial that His work is truly wrought. The spirits knew it, and the master spirit would have made use of this knowledge to minister subtle
hindrance to the Lord's kingdom, and maintain, as we have seen, his influence over the blinded heart of man, but the Lord "suffered them not to speak."
We may also remark, as regards ourselves, how the Lord was never drawn aside to His own glory, though He indeed might. Note also, Satan appears to know, though with undistracted power of apprehension, as we know, merely as a creature, though a more exalted one by evidence.
But, though the testimony afforded to His glory was thus very great, Jesus, thus led of the Spirit, was seeking the good of poor sinners, showing mercy in power for that, not using it for His glory, nor waiting to enjoy its effects for Himself, but went on to the testimony of God's kingdom which it verified and proved in mercy amongst men, thus connecting man's blessing and the kingdom of God. His main object to testify of the other threw its light on this -- in man's poor withered heart. Nothing can be more beautiful than the perfection of this. Lord, give us of this heavenly Spirit, the Spirit of thy blessed Son here below! If, when the effect of these mercies was fresh and strong on the hearts of men, the Lord says: "I must preach the kingdom of God to other cities also; for therefore am I sent," it identified the blessings not with favour to Him, but with the kingdom of God and Him who sent Him. It was love to poor men, drawing their hearts from the pit, where they were lying, to the coming of mercy, and delivering power in the kingdom of God. Here this part of the testimony therefore closes.
-- 43. Still the same stedfastness of purpose, quod nota, here, for there was much to detain Him humanly in this request. This is of great importance in labour, both as to our own mind and the fulfilment of the work. Nothing would have been added here really to the work, indeed it was the result of what was passed; they wished to keep Him because He had -- not an awakened desire as to what was to come. It is a spirit of diligent service. The petition for the Lord to stay, looking at the Lord Jesus here as our Pattern in service, was evidence that He might go away.
-- 44. "He preached in their synagogues," also to the multitude when they came to hear the word of God.
I think there is something very affecting to go through the various patience of our Lord's perfect ministry. I love to bring Him before my mind thus, as well as in His supreme
glory and exaltation. And we know Him better by it, as Luke vividly presents Him to us in subjection to all the ordinary infirmities of our fallen nature -- the same circumstances in which we are conversant, the same resources putting His trust in God while His soul knew all, even as God, the necessities which surrounded, and was filled with the thoughts, and bore the weight of all that sin had introduced and love would remove -- knew it indeed perfectly as God, but knew it also Himself as Man. I cannot sufficiently contemplate the Lord thus humbling Himself, and ministering the very glory of God, and yet the Servant of all men. Oh, for a heart to follow His steps! I see the Lord, His glory and Person, shining in everything, in the midst of unbelief which surrounded and understood nothing of it, yet is given to His people.
In this chapter we have gathering by the display of Himself, and man's sinfulness, fear being taken away by grace. Then Jehovah, goodness in Man. Jehovah alone healed the lepers, but here He touched the leper -- which would have defiled another. This is God, manifest, too, in grace in life. In the paralytic, He takes up Psalm 103, but here it is not goodness but forgiveness brought down to earth as a present thing in Man, and proved by power. The two great parts of Christ's coming -- what He was in life, and what He obtained for us by death -- but here according to the place He was then in. In what follows He shows He calls sinners, but the new wine cannot be put into old bottles. As far as it went, it was so in what preceded. It was grace, but grace must form its own framework. Withal He is the consciously dependent Man, verse 16. In chapter 4, after binding the strong man, He visits His people in grace, but to be rejected, but shows His power over Satan, and the disease, and misery of man; not coming to have a following but to serve. In chapter 6, the Sabbath question is raised. The whole is a very distinct picture of what the Lord was on earth, but still within the precincts of Judaism, but showing it could not be so, as chapter 4: 24 - 28, and chapter 5: 36 - 39. Divine power in Man in goodness could not be restricted to it. That, and what the divine power was, is the main point here. The Sabbath, or seal of the old covenant,
could not stand in the way of it, i.e., of God in goodness towards man; the Son of man was Lord of it. God judged of things, and must as manifest in flesh, according to goodness. The whole portion of chapters 4, 5 and beginning of 6, is very instructive in this point of view.
The instructions that follow connect themselves with this position of His disciples, i.e., with the position made for them by these principles, i.e., in the end of chapter 6, He gathers disciples in contrast with the nation. The first two chapters show the lovely picture of the Remnant, and how God could visit and keep them for Himself, when Satan ruled on high, but it was not yet Himself. The Holy Ghost was working in them, and in divine affections, but from chapter 4 it is Himself. We find indeed the Lord Himself wonderfully revealed to man in chapter 2, but it is simply as an Object, not as Himself acting and presenting Himself in the power of the Spirit to men. His mission is spoken of by others and His Person revealed, and knowing that His relationship with the Father was not for Himself from the Spirit given to Him, but in His Person, though He acted by the Spirit that we as men might have all the benefit of it. He is ministerially in the midst of Israel to chapter 6, though in a character which cannot be confined to it. Chapter 7 takes Him to other ground -- a Gentile with more faith than in Israel, so that faith is blessed wherever it may be. He and John Baptist are rejected, and the vilest sinner goes saved and in peace through faith. Then the Sower. Remark here how differently this is introduced in Matthew. Here, it is Christ acting in grace, but justified only by the children of wisdom, and acting on a principle which must go beyond Jews, though "To the Jews first." He is Son of man in grace. This, which the nation cannot own, but He sows and will reap. In Matthew, where He presents Himself formally to Israel as Jehovah the Fulfiller of promise, it is the full rejection and condemnation of Israel (chapter 12: 41, to the end) which gives occasion to the Sower. Here it is grace which Israel indeed will not have, but which then widens out to any sinners, and which, even in Israel was of a character which could not be confined to it.
-- 5. We may observe the mixture of unbelief and faith shown in this answer of Peter's, and how truly real it is "the Lord accepts such." Obedience of action leads to apprehension of glory, apprehension of glory to the full mind of repentance.
This is met by gracious assurance, and forms the introduction into the Lord's service.
It is a wonderful thing to consider the Lord's unknown passage through the world, considering who He was, all the multitudes being drawn to Him by the miracles which He did.
"At thy word." This was long after Peter had known the Lord, but antecedent to his being called to follow Him separately as a disciple. He "abode with him that day" was all when they followed Him from John; John was now cast into prison.
-- 8. This also gives a vivid picture of the effect of the revelation of the Lord's glory, the conviction of the impropriety of the Lord's having anything to say to us, of the incompatibility of our state with His presence, and yet attracted to Him. Note, too, as to circumstance, this was after the attraction of Peter to the Lord; it was the effect of the revelation of glory on the conscience.
Grace acting sovereignly in the deep to gather where man could toil all night and find none -- the ground on which a sinner, confessedly so, was called to be a fisherman, is very distinctly marked in this passage. It was not merely what Jesus was, and presented Himself as, and did, but choice, work on conscience, and mission. His own Person, as filled with the Spirit, and the principles of God's dealings in grace, had been brought forward hitherto; now, His acting, the full time being come, and this proposed, on these principles. That had been to Israel, but still what Israel really needed as sinners -- sovereign grace. This also includes the power and competency of the present operations and effectual workings of grace in Him. Yet, however, Jesus might present Himself as a Man, glorifying His Father, when He acted with sovereign tide and competency as Jehovah really, He hides it and Himself, for this was not the point He sought as Man, but His glory that sent Him. "See thou tell no man," and He was retiring in the deserts and praying. The testimony was really the greater. It is beautiful to see the divine nature thus breaking through the Manhood when grace demanded it, and, we may add, faith, for He was without honour as in His own country as a Prophet, but individual faith called out all His divine grace and power. I will (thelo) is righteously only Jehovah's power, yet clearly a word of pure graciousness, willingness, as well as His goodwill. It was the doubtful point; power was manifest, but was the powerful One, God the Almighty (for so really it was) willing
to have to do with the unclean? The answer was, He was -- to make clean.
-- 8 - 11. We may note here the operation of the breaking in of light upon an ardent and now awakened mind. The fact does not lead merely to itself but to Jesus, and judgment of one's self thereby. We may note its particular characters, immediate recurrence to Jesus in confession, with the sense of the impossibility of having a part with Him, from the new apprehension of our own sinfulness brought by the shining in of the only true criterion of divine glory, but primarily rather in the power of divine glory than in the plenitude of divine grace. Yet was it not peace nor rest as to Himself, nay, left there it would have been misery, or sunk back into carelessness. Astonishment (thambos) had taken hold on him and them. The peace was a further revelation of Christ, yet the other was such a manifestation of Christ in glory in contrast with his own state as led him to Him where he found peace.
Such then is the first ministration. Christ is a Saviour. The revelation of the divine glory in Him is the great instrument of awakening souls to come to Him. The suitableness of the method must be obvious; the way in which it operates may be here learned, but need not be commented on. But note the operation is by grace, different on Peter and the rest, and so distinguished by the Lord. Note also the necessary result is leaving all, and following Jesus thus known, quod nota; no difference in this. The peculiar operation on Peter, and what it was as distinguished from others, as connected with special place and suitableness for service in the Church, may be adverted to, and the Lord's address to him holds out a light to us as to this. We may note special apprehension of the glory, peculiarly deep convictions of sin, and a peculiar testimony, and moral designation by the Lord thereupon, and arising out of it as to occasion of its manifestation. For, indeed, it is upon this we preach, and only according to this in power, i.e., conviction and belief, for thus the testimony operates, i.e., upon us as subjects. It is not in power in man a mere abstract apprehension, but something in which he is himself vitally concerned -- as to its general moral character and operation, it is as to all alike -- no man follows Jesus rightly who does not leave all, nor, in the nature of things, can any leave all, though he may one for another, except for the Lord Jesus, and by His constraining power.
Thus the Lord knows those whom He has chosen.
The circumstances of this account, compared with John 21, and Peter, are that there are moral truths and mysteries or prophetic revelations contained in them; particularly the account in John 21 is to be weighed in all its bearings. There seems to be, in some particulars, a careful opposition between them, while many of the ulterior circumstances in John, I am led to think, are of vast importance. That this relates typically to ministry is certain; that there was in it the exercise of a much more obscure faith is also plain. The total failure without the Lord is also here strongly marked; the results also are accordant; both the net brake and the ships were sinking. Note also, they, having filled their ships with them, left the ships with no further to say to the fishes; both their ships were filled, they having called the assistance of their partners.
-- 12. Our Lord now begins to show in detail the effectual operation of grace (in Him as come of God, being indeed God manifest in the flesh) as to the necessities of repudiated man. Grace had been shown. This had drawn out the exercise of hope in those whom the law of righteousness had righteously cast out. "A man full of leprosy" was clear as to the power of Jesus; he had seen its efficacy and believed it. The point was grace, i.e., in this case, willingness to do it on his need and request. Divine power we know alone did this; the priest was merely witness. Grace, however, was the great point, and this brought near in man -- manifest in the flesh, for grace is God's prerogative, divine prerogative clearly, let it be in man or where it may, for "Who can forgive?" But this was shown in the effectual word: "I will, be thou clean." He came to exercise power, to save. That was what God was, for in Him He was to be learnt in way and character, and yet in all the grace and nearness of Man bringing the comfort of restoring sympathising love -- sympathy with him in his evil though not partaking of it. "He touched him, saying, I will"; these two words convey all. It was that which drew nigh and touched the evil in others, did not the least shrink (as in law men were bound to do) from it, but touch it to dispel, not receive its sorrow and defilement. It was in Man, and as Man he did this properly and wholly, and yet He could say: "I will," for He ever answers the faith of man, though He may hide His glory, and reveal His Father's. But here it was human grace
and divine power unfolding itself, in the efficacy of the Person of Jesus, to the hopeless need and sorrow of man. Still, as we have seen, He was not propagating but hiding His own glory, though indeed it could not be hid, for there was a boundless heart in Him to do good, and power to help: "The report concerning him was spread abroad still more." It was a glorious testimony to divine intervention and supremacy, that God was come in humbleness to help, for touching was a supreme act of love. But He desires him to go and offer, hiding Himself, but thereby showing it divine and He had done it, and He was a Man. Many were attracted, but He retired into the wilderness and was praying, casting Himself as Man upon God, i.e., the Father, quod nota, for He never departs from this character here, let what would of divine power be disclosed. And this was just the blessed and unspeakable mystery.
-- 13, 14. His divine nature, and its acknowledgment by implicit faith is, I think, strongly manifested here. It is sad to the believer to speak of proofs, yet the Lord has condescended to give them, and at least to condemn men by them, that they might have no cloak for their sin. We are too accustomed to read of these things.
So ever as unknown and yet well known, the manifestations of divine power in us in works done in secret (I am not speaking here merely of individual grace) are often the most effectual testimonies to that glory in the world, and it is marked perhaps by the same unwillingness to be the objects of it ourselves. We speak, even here, of Jesus as a Pattern to us. Nay! I am persuaded there is more opportunity for a full display of the divine glory in us thus privately, where our souls may find vent through the faith of a humble and seeking soul than in other cases, according to the faith and grace that is in us. It supposes too, observe, a disposition to yield oneself in love to the despised necessities of the outcast poor, and to value that more than a manifestation of anything that is in us. Of such Spirit was the Lord of all glory, power and might. The circumstances have been often observed upon. The conduct and word is of Him who said: "I will; be thou clean." Who was this? How does the divine Lord shine through every action of His life! We shall do well also to compare this and the preceding account. Note also much His conduct when the rumour of Him did spread.
-- 16. "And he withdrew himself, and was about in the desert [places] a praying." Oh, for this Spirit of holy purpose in every measure! Man would say He ought to come forward, but He indeed kept thus close to His work in perfectness of purpose, and, while intent upon the necessities of men, indifferent at their interest in Him, as to the purpose of His own soul. This separation in purpose is very singularly marked all through our Lord's life, as is its calmness. It was indeed suitable to His present work that He should rest it distinctly upon moral discovery, and not otherwise make Himself known.
-- 17. "I say, Have they not heard?" For the Jews would have made Him a king upon their own grounds, but He must be received as the Son of man or not at all. We have in this verse evidence how in this gospel events are morally brought together. As before we had cleansing grace drawn near to defilement, so here we have complete forgiveness demonstrated to power. "The power of the Lord was present to heal." Both these circumstances were Jewish in form and referred to the presence of the Son of man upon earth, the incarnate Jehovah, but showing that the power had drawn near in Man. This refers to Psalm 103, Jehovah's dealings praised by Messiah. The former to the law of leprosy. They were strict teachers of the law, but power was present, the power of the Lord; still He presents Himself as Son of man.
-- 20. Faith sometimes shows itself in disregard of circumstances, not being turned aside by their apparent necessity, because the mind is fuller of the necessity of the other. The forgiveness is brought now, to wit, to His people, and by faith, for the body and the world are not yet manifested to be redeemed, though known to be so by the believer. Accordingly herein the supremacy of God is known, to wit, His necessary dominion, namely by the forgiveness of sins on the earth (epi tes ges) through faith by grace. And herein, too, observe, acknowledged; therefore he says to obedience of faith, and the like, and that in Christ Jesus.
Note also it brings the remedy where the ruin was overreaching it, by the supremacy of God through faith, and prevailing against the enemy where he had prevailed, and casting him out, quod nota.
-- 21. Note also the strange foolishness of man.
-- 22. Does "knowing" (epignous) imply divine perception
of, or when He knew, i.e., in this instance? "In your hearts" seems to imply the former, and that in asking the question He gave the most convincing proof of the divinity they were questioning.
God's forgiveness on earth is precisely what is made known in Christ, and is applied to everyone on his reception into His Body the Church by faith. As to the ministrations of this grace (whether baptism or the prayer of faith mentioned by James and John) I would observe on the nature and purpose of the Christian ordinances. It is to keep the doctrine of forgiveness by faith distinct and unimpeachable -- it is not only given but made known in Christ, "To declare, I say," and again, "Be it known unto you," and is the ministration of effectual and possessed peace. It is of present power and ministration. "The Son of man hath power on earth." God has it in that He is God. If we know there is God, we know that He has power to forgive sins, but the other is matter of faith and revelation, and "That ye may know," and declaration, as we have seen, and in which the point of the gospel and Christian faith, as to dispensation, begins; compare Acts 13:38, 39. Apparently, and in se according to the inductive right judgment of men, as Son of man He has no such power. It is a thing which rests either on the knowledge of His office as revealed in His Person as connected with the prominent facts of the gospel, or else evidenced by an adequate exhibition of power which, by the word of truth, we can recognise as of God, connected with the exercise of the assumed power, and this is indeed but testimonial of the other unknown in an external way to the thoughts of men, and rightly commanding his inductive judgment: "Believe me that I am, or else believe me," etc. Is there then any exercise of this power? We say: Always in the Name of the Son of God preached according to faith, and the calling of God to minister that word as Acts 13:38, 39, and this is the primary article of faith in the dispensation of the grace of the gospel or Christianity in testifying to the Son of man as to personal power, merely dependent on the power of discriminating absolutely them that believe on Him, that manifest themselves to be sanctified out of the world by faith that is in Him, according to the gift of God in anyone, and exercisable only when Church order is practicable. And inasmuch as we judge justly that it is not of man, and none have it by eternal mediation as Christ had
witnessed, only by testimony suitable to the claim, as Christ Himself afforded it as justly necessary, i.e., given to the weakness of man, who could not see the brightness of His Person, and conclusive against mistake on so important a point: "If I had not done among them" (although they ought to have known His Person) "the works which none other man did, they had not had sin, but now have they," etc., "sin because they believe not on me." But inasmuch as it rests by (in that He is indeed the Heir of the world) office in Him, those who may be entrusted with this power for the purposes of gathering souls out of the world, have it only to the ministration of His glory, and can only minister it to faith in His Name, and in His Name, and the doing it otherwise at once evidences that it is false, and the highest of all sins against God, resulting in denial of forgiveness at all, and thus upsetting the very instrument by which souls are gathered out of this world to the Father. Accordingly the apostles were entrusted with this as not an intrinsic, as in Him, but a deposited power, exercisable according to the measure given to them, to wit, of an apostle: "As my Father sent me, even so send I you." We say that the doctrine they taught they could select faithful men to minister in, but the apostles themselves could have no power of sending others with the same authority, for it must flow from One who had it intrinsically or by office. They had it by gift as deputed; they could pray, and lay hands on believers that they might receive, but they could not breathe and say, "Receive ye the Holy Ghost." God may give it afresh to whomsoever He will but in order to its exercise he must approve himself possessed of it as Christ Himself did, and His apostles, and he must receive it immediately from God as they did. So the ground of peace lessened not at all, for the testimony of Christ is unchangeable, which, i.e., on the footing of which and faith in it, they themselves exercised it, and it is merely evidence of the truth of that doctrine when sent. On the whole, it rests in faith in the Person of the Son of man, being founded absolutely in the Person of the Son of God communicated solely in Him, and therefore communicable only by and to faith in His name; and unbelief in this barred an apostle, nay, Christ Himself in the flesh (Matthew 13:58) from the exercise of His office. And that Name it turns about as its centre, and all the ministration of it is ordered accordingly, and that which is otherwise is but vain delusion, for this is the connecting ordinance of
God to Himself, to wit, forgiveness of sins in Christ Jesus And here one main deceit of falsehood lies. God, by forgiveness, wins the soul to guilelessness and confession, and towards Him who alone can reach and satisfy the conscience, and try the reins and the heart so as to convert them to holiness, for He is the only end of holiness, and, through forgiveness, brought very near to us in Jesus Christ, God becomes the Object of the soul in a way a sinner can receive Him with his whole heart, and love Him with his whole heart because he is a sinner. In a word, in Christ Jesus, God is manifested to the sinner as the absorbing Object of his soul in the way of grace and holiness now favourable towards him. On this hinge of forgiveness in Christ turns the whole restoration of the soul to God, even the God of love, who is Love, and so only can be justly known, or could the sinner receive as such; see Psalms 32 and 139. But in any other forgiveness, other than in Christ's Name, the conscience is not searched to the bottom, the heart is not consequently restored to God, nor purged, nor purified, but the sinner left precisely where he was or worse, by the supposed healing of his conscience.
The doctrine of the restoration of the soul to God by absolute personal forgiveness, the covenant of infinite grace applied to sin, and making God known to the sinner in Jesus Christ is indeed the great all-important truth. The sinner cannot know God otherwise, for there is a breach between him and God, and while sin remains, one and all, upon his conscience he cannot know love, nor have communion with Him; he needs reconciliation, and this is given so as to set up God in holy love again to his soul by grace when it comes from Himself. Therefore, "How much more shall the blood of Christ who," etc., "purge your conscience ... to serve," etc. But it is not in philosophical views of these things that their power rests, but in the plain truths of it. In conclusion, that which is here is the evidence of the Person of Jesus Christ, and this is the hinge on which the whole force of the passage rests, and the more its force, bearings and consequences be examined, the more will the truth of this appear, and its weight be found. This testified of it, and all ministrations of forgiveness are but of this, and when this is known as revealed, the other is possessed as declared in that. "Forgiveness of sins" was to "be preached in his name," so the commission runs, "beginning," etc. The seal of it was by discriminating ministration; and,
note, this keeps the soul of the minister of it also in its right place of dependence.
There is another point of great interest which I had not before noticed in Luke. After His baptism and temptation taking His place as Man (second Adam) and victory over Satan, instead of failing like the first, Christ begins by presenting Himself as the Fulfiller or Fulfilment of promise in grace, but looks for rejection as Joseph's Son (grace went beyond Israel and brought out their enmity) and proves His power, so that the demons own Him to be that One promised to Israel, as in Psalm 89, of the chasadim (mercies) of the Lord. "Thou spakest in vision of thy Holy One (chasid). I have laid help on Him that is mighty. I have exalted One chosen out of the people." So all the evils Satan has inflicted on man disappear before His word, and hereon He is recognised in two other parts of His Jewish titles and name -- Son of God and the Christ, as in Psalm 2, and He preaches the Kingdom of God. But He must preach the word of God, not remain for mere earthly comfort of man, nor His own. In chapter 5, He convicts of sin by revealing Himself to the conscience as the Lord, but removes fear, and gathers round Himself. We have not the fulfilment of promise and the Holy One, but a divine Person, and One revealing Himself as such and bringing in new things in grace. He acts as Jehovah to the leper, yet comes nearer than man could by right -- He touched him; others were defiled thus. He came touching man in sin, but driving away the defilement. So He forgives sins, and proves His Jehovah title to do so, according to Psalm 103.
Here then He is not the Holy One of God, but a divine Person. So He calls in grace Himself, does not merely recite the history of Naaman and the woman of Sarepta. They are offended at divine grace, and the question is raised as to the old way. They could not mourn with the Bridegroom there; He would be taken away before the wedding, then they would. But there was more than this -- new wine could not be put in old bottles, and no one having drank old straightway desires new. He announces that the divine display of grace could not be put into the old Jewish system; and they would not have it Before they reject when He is there as Man, only, by divine protection and as a divine Person, He passes through them; here when He has acted as a divine Person, He tells what must take place. Then follows the Sabbath, the seal of their
covenant, but He Lord of it, and that as Son of man and according to grace.
Thus chapter 4 is the Holy One, fulfilment of promises (He who is the Man-overcomer of Satan). In chapter 5 He is Jehovah, but present in grace as Man, and, because Jehovah, untouched by defilement, touching in grace the defilement of man, i.e., in others; but shows then His dependence as Man -- He withdrew Himself into the wilderness and prayed. Hence what was simply Jehovah convincing of sin, and cleansing, now comes out as the power of the Son of man, for from verse 17 it is forgiveness and grace to sinners in the hands of the Son of man. Thus we have had the Prophets and Psalms fulfilled, Jehovah present in grace, the Son of man with power on earth to forgive sins -- all in this divine Person, Jehovah present in Manhood, the Word made flesh, the Son of God.
The notice of the Sabbath connects itself with the last part. It was the seal of the covenant, the very mark of God's people. What place would it hold in respect of this Person, now thus coming in? There seem to me three principles introduced connected with it. At the time the Jews were allowed to eat the corn, the first fruits having been offered, the disciples, the very first Sabbath day, I apprehend, after it was allowed, rub the corn and eat it owning the new blessing. The Lord's answer is, I apprehend, this, The rejected Son of David is as free as the rejected David. He whom God owns is cast out, and grace is free. Next, He declares the Son of man, His full and larger title when rejected, to be the Lord of the Sabbath -- an immensely important point. Thirdly, God is free, grace is free to do good on the Sabbath or any day; His nature is above His imposed rest. This He asserts, in spite of Pharisees. Blessed be God, it is so!
What follows shows the disciples separated out to Himself from the nation, so that really all is settled. It does not give principles merely, showing what kind of persons can have the kingdom, but addresses the disciples as those to whom it belongs. It was, however, the time of sorrow as to it, for as fulfilling the promises He was rejected, the tribulation and patience of the kingdom, but woe to those at ease, for judgment was coming. This as to promises and the kingdom. But further as to those who heard, they were to imitate God in His ways of grace, they were to be children of the Highest. The Jewish leaders were only the blind leading the blind into the
ditch, and personal purification, not moralising for others, was alone truth of heart, and hearing Christ, even among them indeed, was only delusion without obedience. This, therefore, was more an epoch than the Sermon on the Mount, not that I count it different, but what the Holy Ghost there presents to the nation as principles, is here spoken of as actually distinguishing the disciples, and the double character of promise, and the manifestation of God in grace is distinctly brought out. The Remnant are called. Hence we have not "Agree with thine adversary quickly, whilst thou art in the way," though that was yet true. But the distinction is morally made.
A little more precision as to chapters 4 - 6. He comes as fulfilling prophecy in grace, is rejected by man, the devils own Him as the Holy One of God (the chasid of Psalm 89), the Christ, the Son of God, of Psalm 2, but He does not receive their testimony. He reveals God in reaching conscience, cleansing the leper, forgiving sins, calling sinners in grace. But this new wine cannot be put into old bottles. Of these old bottles of Judaism, the Sabbath was the keystone, i.e., rest connected with law in creation. He meets the accusation of breaking it by the liberty of the seed of promise whom God owned when rejected (David and the shewbread) He was the rejected Christ. Being such, He takes the place of the Son of man, as everywhere, but as such He is Lord of the Sabbath. Thirdly, divine goodness would act for itself in grace in the midst of misery, and not be confined by legal hindrance, and a yoke of bondage. Thus all the characters of Christ as here revealed are brought into the question. But then note that the rejection by man through self-will, when the devils owned Him, does not hinder His developing, in chapter 5, His divine title of doing good. He goes on to this, only He shows this new wine must be put into new bottles, but this does not hinder His carrying it out, only it cannot be, from the nature of things, in Judaism; nor do the strongest sanctions of law, as a system of ordinances, bar grace.
No circumstance or situation in which the Lord speaking ministerially does not detect and call out grace, i.e., call out His own more strictly! So the gospel in the power of the Spirit.
-- 26. Here was the great basis laid of Jehovah-power come in in grace, and that in Man. "They glorified God," but it is not said they owned Him; they had seen paradoxes in such
assertion of forgiveness and title in a Man, and power proving it, and this was to be developed. Jews not learned, and Galileans the Lord had already called to be His companions. Having proved the divine authority of grace in Man so come amongst them, He was now to call and become the Companion of publicans. The two points noticed were of great importance, as the supreme exercise of Jehovah-power in Man -- thus prerogatively in real manifestation of His Person, rising over Israel's ruin, because the leprosy was cleansed, and the sins forgiven, and the man healed. One showing the supreme power of Jehovah in mercy as to evil amongst them, and the other the accomplishment of latter day, Jehovah-forgiving, blessings, as in Psalm 103, restoring the full blessing of the nation after their sinful state. This was clearly prerogative mercy, but amongst Jews, and applying to them. It was mercy come amongst them as Man feeling all the evil but in power. Thence it reaches on to those who did not come within what a Jew would recognise of prerogative to a Jew; it might go to a Gentile. Having asserted these two great prerogative mercies which, identifying the Lord with the Jehovah of Israel, whatever His humiliation and service, as Man, might be -- mercies connected with grace to Israel in its helpless defilement which Jehovah alone could remove, and the spotless Saviour alone approach to, and approach, too, undefilable and forgiving all -- He passes on to the power of this in receiving rejected outcasts according to the graciousness of His own prerogative. He called Levi, and sat down to eat with a multitude of publicans and others. It was bad company -- company for Messiah, and one who had a character -- the Scribes and Pharisees murmured; this not to Jesus in enquiry, but to His disciples as slurring Him. Why did He eat with publicans and sinners? But the Lord's eye caught their complaints. What does His eye slight, or not see for His disciples? The answer was the answer of simple grace: "They that are whole need not a physician, but they that are sick. I am not come to call the righteous but sinners." The Lord then added the joy of the disciples by His being there. The Bridegroom was with them. Faith could not act on the ignorance, no more than grace on the dark selfish self-righteousness of the Pharisee. But a change was further about to take place. They could not then act on the Jews' darkness, but soon the Bridegroom would be gone, and then they would have occasion to feel thus the form
of the dispensation which would be altered. The power of the new life, and the Spirit of Christ flowing from His resurrection, and manifesting His exaltation in glory could not be put in the old bottles of Jewish forms. It was not then merely that supreme grace had been manifested amongst Jews, but that this grace, coming forth in the power of the exalted Saviour, was incompatible with the character and contractedness of old Jewish forms and habits. These were the two things -- supreme grace, and then the vessel that was to contain it. The latter was a parable as yet, the time was not yet full come. It was not expected that those accustomed to the old would like the new. Still power, the new wine and the new cloth were in it. Thus far, from the case of the leper, the operation of the principles of grace for man and in the dispensation, are brought out, but the last part necessarily brought out the signs of covenant associations, and into this then in this gospel the Spirit next conducts us. The whole of this is a touching development of the position in which all these parties stood.
-- 32. Note also our Lord was just now entering on His ministry, or however we have Him thus exhibited by Luke, and the observations of the people on it, for He had now begun to have disciples of whom He was looked upon, as here, as a sort of leader.
Note then accordingly, in chapter 4: 14, we are given the full announcement of His Person and mission, with the accompanying exhibition of its acceptance in the world, and the declaration of the election of grace as against the presumptuous claim of men, together with the judgment and supremacy of God, and the anger of man at it, showing only his wicked opposition to God. I think also there are other typical hints in that place on which we need not enter here. Chapter 4: 31 - 44, the general manifestation of His power over Satan; chapter 5 to verse 11, His connecting glory, and receiving disciples thereby. In the account of the leper we have Him who could touch sin so as to put it away, being undefiled and separate from sinners, His healing sinners, and more largely His authoritative power in forgiveness, against all question, in what follows. Then here, we have opened to them that have understanding, the moral character and ministration of His mission; I mean down to verse 39. These are but hints which may be opened in reading the passages, and doubtless much more.MARK 11
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MARK 14
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REMARKS ON THE FIRST EPISTLE OF JOHN
MAN
LUKE
LUKE 1
LUKE 2
LUKE 3
LUKE 4
LUKE 5