MATTHEW XIII. 24—43.
24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
25 But while men slept, his enemy came and sowed tares among the wheat, and went his way.
26 But when the blade was sprung \ip, and brought forth fruit, then appeared the tares also.
27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?
28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?
29 But he said. Nay j lest while ye
gather up the tares, ye root up also the wheat with them.
SO Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn.
31 Another parable put he forth unto them, saymg. The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
82 Which indeed is the least of all seeds; but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.
33 Another parable spake he unto them: The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.
34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:
35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been
86 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
37 He answered and said unto them. He that soweth the good seed is the Son of man;
38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;
39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;
42 And shall cast them "into a furnace of fire: there shall be wailing and gnashing of teeth.
43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.
The parable of the wheat and tares, which occupies the chief part of these verses, is one of peculiar importance in the present day.*-' It is eminently calculated to correct the extravagant expectations in which many Christians indulge, as to the effect of missions abroad, and of preaching the Gospel at home. May we give it the attention which it deserves!
In the first place, this parable teaches us, that good and evil ivill always he found together in the prof essing Church, until the end of the world.
* The consideration of the parables of the mustard seed and the leaven ispurj»osely doferrod till a future part of the Exposition.
It is a vast " field" in which " wheat and tares" grow side by side. We must expect to find believers and unbelievers, converted and unconvertedj " the children of the kingdom, and the children of the wicked one," all mingled together in every congregation of baptized people.
The purest preaching of the Gospel will not prevent this. In every age of the Church, the same state of things has existed. It was the experience of the early Fathers. It was the experience of the Eeformers. It is the experience of the best ministers at the present hour. There has never been a visible Church or a religious assembly, of which the members have been all " wheat." The devil, that great enemy of souls, has always taken care to sow " tares."
The most strict and prudent discipline will not prevent this. Episcopalians, Presbyterians, and Independents, all alike find it to be so. Do what we will to. purify a church, we shall never succeed in obtaining a perfectly pure communion. Tares will be found among the wheat. Hypocrites and deceivers will creep in. And, worst of all, if w^e are extreme in our efforts to obtain purity, we do more harm than good. We run the risk of encouraging many a Judas Iscariot, and breaking many a bruised reed. In our zeal to " gather up the tares," we are in danger of " rooting up the wheat with them." Such zeal is not according to knowledge, and has often done much harm. Those who care not what happens to the wheat, provided they can root up the tares, show little of the mind of Christ. And after all there is deep truth in the charitable saying of Augustine, " Those who are tares to-day, may be wheat to-morrow."
Are we inclined to look for tlie conversion of the whole world by the labors of missionaries and ministers? Let us place this parable before us, and beware of such an idea. We shall never see all the inhabitants of earth the wheat of God, in the present order of things. The tares and wheat will " grow together till the harvest." The kingdoms of this world will never become the kingdom of Christ, and the millennium begin, until the King Himself returns.
Are we ever tried by the scoflS.ng argument of the infidel, that Christianity can not be a true religion, when there are so many false Christians? Let us call to mind this parable, and remain unmoved. Let us tell the infidel, that the state of things he scoflfe at does not surprise us at all. Our Master prepared us for it 1800 years ago. He foresaw and foretold, that His Church would be a field, containing not only wheat, but tares.
Are we ever tempted to leave one Protestant Church for another, because we see many of its members unconverted? Let us remember this parable, and take heed what we do. We shall never find a perfect Church. We may spend our lives in migrating from communion to communion, and pass our days in perpetual disappointment. Go where we will, and worship where we may, we shall always find tares.
In the second place the parable teaches us, that they-e is to he a day of separation hetiveen the godly and ungodly members of the visible Ghurch^ at theendofthe world.
The present mixed state of things is not to be for ever. The wheat and the tares are to be divided at last. The Lord Jesus shall " send forth his angels" in the day of
His second advent, and gather all professing Christians into two great companies. Those mighty reapers shall make no mistake. They shall discern with unerring judgment between the righteous and the wicked, and place every one in his own lot. The saints and faithful servants of Christ shall receive glory, honor, and eternal life. The worldly, the ungodly, the careless, and the unconverted shall be " cast into a furnace of fire," and receive shame and everlasting contempt.
There is something peculiarly solemn in this part of the parable. The meaning of it admits of no mistake. Our Lord Himself explains it in words of singular clearness, as if He would impress it deeply on our minds. Well may He say at the conclusion, " Who hath ears to hear, let him hear."
Let the ungodly man tremble when he reads this parable. Let him see in its fearful language his own certain doom, unless he repents and is converted. Let him know that he is sowing miserj^ for himself, if he goes on still in his neglect of Grod. Let him reflect that his end will be to be gathered among the " bundles" of tares, and be burned. Surely such a prospect ought to make a man think. As Baxter truly says, " We must not misinterpret God's patience with the ungodly."
Let the believer in Christ take comfort when he reads this parable. Let him see that there is happiness and safety prepared for him in the great and dreadful day of the Lord. The voice of the archangel and the trump of God will proclaim no terror for him. They will summon him to join what he has long desired to see, a perfect Church and a perfect communion of saints. How beauti- f\il will the whole body of believers appear, when finallyseparated from the wicked! How fine will the wheat look in the garner of God, when the tares are at length taken away! How brightly will grace shine, when no longer dimmed by incessant contact with the worldly and unconverted! The righteous are little known in the present day. The world sees no beauty in them, even as it saw none in their Master. " The world knoweth us not, because it knew him not.'' (1 John iii. 1.) But the righteous shall one day " shine forth as the sun in the kingdom of their Father." To use the words of Matthew Henry, " their sanctification will be perfected, and their justification will be published/' " When Christ who is our life shall appear, then shall ye also appear with him in glory." (Coloss. iii. 4.)
44 Again, tlie kingdom of heaven is like unto treasure iiid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.
45 Again, the kingdom of heaven is like unto a merchant man, seeking goodiypearls:
46 W ho, when he had found one pearl of great price, went and sold all that he had, and bought it.
is like unto a net, that was cast into the sea, and gathered of every kind:
48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.
49 So shall it be in the end of the world: the angels shall come forth, and sever the wicked from among the just,
50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.
The parable of the " treasures hid in a field," and the " merchant man seeking goodly pearls," appear intended to convey one and the same lesson. They vary, no doubt, in one striking particular. The " treasure" was found of one who does not seem to have sought it. Tho
" pearl" was found of one who was actually seeking pearls. But the conduct of the finders, in both cases, was precisely alike. Both " sold all" to make the thing found their own property. And it is exactly at this point that the instruction of both parables agrees.
These two parables are meant to teach us, that men really convinced of the importance of salvation, luill give up everything to ivin Christ, and eternal life.
What was the conduct of the two men our Lord describes? The one was persuaded that there was a "treasure hid in a field," which would amply repay him, if he bought the field, however great the price that he might give. The other was persuaded that the " pearl" he had found was so immensely valuable, that it would answer to him to purchase it at any cost. Both were convinced that they had found a thing of great value. Both were satisfied that it was worth a great present sacrifice to make this thing their own. Others might wonder at them. Others might think them foolish for paying such a sum of money for the field and pearl. But they knew what they were about. They were sure that they were making a good bargain.
Behold in this single picture, the conduct of a true Christian explained! He is what he is, and does what he does in his religion, because he is thoroughly persuaded that it is worth while. He comes out from the world. He puts off the old man. He forsakes the vain companions of his past life. Like Matthew, he gives up everything, and, like Paul, he "counts all things loss" for Christ's sake. And why? Because he is convinced that Christ will make amends to him for all he gives up. He sees in Christ an endless " treasure." He sees in Christ a precious " pearl." To win Christ he will make any sacrifice. This is true faith. This is the stamp of a genuine work of the Holy Ghost.
Behold in these two parables the real clue to the conduct of many unconverted people! They are what they are in religion, because they are notfully persuaded that it is worth while to be different. They flinch from decision. They shrink from taking up the cross. They halt between two opinions. They will not commit themselves. They will not come forward boldly on the Lord's side. — And why? Because they are not convinced that it will answer. They are not sure that " the treasure" is before them. They are not satisfied that " the pearl" is worth so great a price. They cannot yet make up their minds to " sell all," that they may win Christ. And so too often they perish everlastingly! When a man will venture nothing for Christ's sake, we must draw the sorrowful conclusion that he has not got the grace of God.
The parable of the net let down into the sea, has some points in common with that of the wheat and the tares. It is intended to instruct us on a most important subject, the true nature of the visible Church of Christ
The preaching of the Gospel was the letting down of a large net into the midst of the sea of this world. The professing church which it was to gather together, was to be a mixed body. Within the folds of the net, there were to be fish of every kind, both good and bad. Within the pale of the Church there were to be Christians of various sorts, unconverted as well as converted, false as well as true. The separation of good and bad was sure to come at last, but not before the end of the world. Such was the account which the great Master gave to His disciples of the churches which they were to found.
It is of the utmost importance to have the lessons of this parable deeply graven on our mi ads. There is hardly any point in Christianity on which greater mistakes exist, than the nature of the visible Church. There is none, perhaps, on which mistakes are so perilous to the soul.
Let us learn from this parable, that all congregations of professed Christians ought to be regarded as mixed todies. They are all assemblies containing " good fish and bad," converted and unconverted, children of God and children of the world, and ought to be described and addressed as such. To tell all baptized people, that they are born again, and have the Spirit, and are members of Christ, and are holy, in the face of such a parable as this, is utterly unwarrantable. Such a mode of address may flatter and please. It is not likely to profit or save. It is painfully calculated to promote self-righteousness, and lull sinners to sleep. It overthrows the plain teaching of Christ, and is ruinous to souls. Do we ever hear such doctrine? If we do, let us remember " the net."
Finally, let it be a settled principle with us, never to be satisfied with mere outward church-membership. We may be inside the net, and yet not be in Christ. The waters of baptism are poured on myriads who are never washed in the water of life. The bread and wine are eaten and drunk by thousands at the Lord's table, who never feed on Christ by faith. Are we converted? Are we. among the "good fish?" This is the grand question. It is one which must he answered at last. The net will soon be " drawn to shore." The true character of every man's religion will at length be exposed. There will be an eternal separation between the good fish and the bad. There will be a " furnace of fire" for the wicked. Surely, as Baxter says, " these plain words more need belief and consideration than exposition."
MATTHEW XIII. 51—58.
51 Jesus saith unto them, Have ye understood all these things? They say unto hinij Yea, Lord.
52 Then said he unto them, Therefore every Scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and ol 1.
53 And it came to pass, that when Jesus had finished these parables, he departed thence.
54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath
55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?
56 And his sisters, are they not all with us? Whence then hath this man all these things?
57 And they were offended in him. But Jesus said unto them, A prophet is not without honor, save in his own country, and in his own house.
58 And he did not many mighty works there because of their unbelief.
The first thing which we ought to notice in these verses, is the striking question with which our Lord winds up the seven wonderful parables of this chapter. He said, " Have ye understood all these things?"
Personal application has been called the " soul" of preaching. A sermon without application is like a letter posted without a direction. It may be well-written, rightly dated, and duly signed. But it is useless, because it never reaches its destination. Our Lord's inquiry is an admirable example of real heart-searching application, " Have ye understood?"
The mere form of hearing a sermon can profit no man, unless he comprehends what it means. He might just as well listen to the blowing of a trumpet, or the beating of a drum. He might just as v/ell attend a Eoman Catholic service in Latin. His intellect must be set in motion, and his heart impressed. Ideas must be received into his mind. He must carry off the seeds of new thoughts. Without this he hears in vain.
It is of great importance to see this point clearly. There is a vast amount of ignorance about it. There are thousands who go regularly to places of worship, and think they have done their religious duty, but never carry away an idea, or receive an impression. Ask them, when they return home on a Sunday evening, what they have learned, and they cannot tell you a word. Examine them at the end of a year, as to the religious knowledge they have attained, and you will find them as ignorant as the heathen.
Let us watch our souls in this matter. Let us take with us to Church, not only our bodies, but our minds, our reason, our hearts, and our consciences. Let us often ask ourselves, "What have I got from this sermon? what have I learned? what truths have been impressed on my mind?" Intellect, no doubt, is not everything in religion. But it does not therefore follow that it is nothing at all. — The heart is unquestionably the main point. But we must never forget that the Holy Ghost generally reaches the heart through the mind. — Sleepy, idle, inattentive hearers, are never likely to be converted.
The second thing which we ought to notice in these verses, is the strange treatment which our Lord received in His own country.
He came to the town of Nazareth, where He had been brought up, and " taught in their synagogue." His teaching, no doubt, was the same as it always was. " Never man spake like this man." But it had no effect on the people of Nazareth. They were "astonished," but their hearts were unmoved. They said, " Is not this the carpenter's son? Is not his mother called Mary?" They despised Him, because they were so familiar with Him. " They were offended in him." And they drew from our Lord the solemn remark, " A prophet is not without honor, save in his own country, and in his own house."
Let us see, in this history, a melancholy page of human nature unfolded to our view. We are all apt to despise mercies, if we are accustomed to them, and have them cheap. The Bibles and religious books, which are so plentiful in England, the means of grace of which we have so abundant a supply, the preaching of the Gospel which we hear every week, — all, all are liable to be undervalued. It is mournfully true that in religion, more than in anything else, "familiarity breeds contempt." Men forget that truth is truth, however old and hackneyed it may sound, and despise it because it is old. Alas! by so doing, they provoke God to take it away.
Do we wonder that the relations, servants, and neighbors of godly people are not always converted? Do we wonder that the parishioners of eminent ministers of the Gospel are often their hardest and most impenitent hearers? Let us wonder no more. Let us mark the experience of our Lord at Nazareth, and learn wisdom.
Do we ever fancy that if we had only seen and heard "Jesus Christ, we should have been His faithful disciples? Do we think that if we had only lived near Him, and been eyewitnesses of His ways, we should not have been undecided, wavering, and half-hearted about religion? If we do, let us think so no longer. Let us observe the people of Nazareth, and learn wisdom.
The last thing which we ought to notice in these verses is the ruinous nature of unbelief. The chapter ends with the fearful words, " He did not many works there, because of their unbelief/'
Behold in this single word the secret of the everlasting ruin of multitudes of souls! They perish for ever, because they will not believe. There is nothing beside in earth or heaven that prevents their salvation. Their sins, however many, might all be forgiven. The Father's love is ready to receive them. The blood of Christ is ready to cleanse them. The power of the Spirit is ready to renew them. But a great barrier interposes; — they will not believe. ^' Ye will not come unto me," says Jesus, " that ye might have life.'' (John v. 40.)
May we all be on our guard against this accursed sin. It is the old root-sin, which caused the fall of man. Cat down in the true child of God by the power of the Spirit, it is ever ready to bud and sprout again, "f There are three great enemies against which God's children should daily pray, — pride, worldliness, and unbelief Of these three, none is greater than unbelief.
MATTHEW XIV. 1—12.
1 At that time Herod the Tetrarch heard of the fame of Jesus,
2 And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mis^hty works do shew Iprth themselves in him.
8 For Herod had laid hold on John, and bound him, and put Mm in prison for Herodias' sake, his brother Philip's wife.
4 For John said unto him, It is not lawful for thee to have her.
5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet.
6 But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased Herod.
7 "Whereupon he promised with an oath to give her whatsoever she would ask.
8 And she, being before instructed of her mother, said, Give me here John Baptist's head in a charger.
9 And the king was sorry: nevertheless for the oath's sake, and them which sat with him at meat, he commanded U to be given Tier.
10 And he sent, and beheaded John in the prison.
11 And his head was brought in a charger, and given to the damsel: and she brought it to her mother.
12 And his disciples came, and took up the body and buried it, and went and told Jesus.
We have in this passage a page out of Grod's book of martyrs — the history of the death of John the Baptist. The wickedness of king Herod, the bold reproof which John gave him, the consequent imprisonment of the faithful reprover, and the disgraceful circumstances of his death, are all written for our learning. " Precious in the sight of the Lord is the death of his saints.'' (Psalm cxvi. 15.)
The story of John the Baptist's death is told more fully by St. Mark than by St. Matthew. For the present it seems sufficient to draw two general lessons from St. Matthew's narrative, and to fasten our attention exclu- Bively upon them.
Let us learn, in the first place, from these verses, the great power of conscience.
King Herod hears of " the fame of Jesus," and says to his servants, " This is John the Baptist: he is risen from the dead." He remembered his own wicked dealings with that holy man, and his heart failed within him.
His heart told him that he had despised his godly counsel, and committed a foul and abominable murder. And his heart told him, that though he had liilled John, there would yet be a reckoning day. He and John the Baptist would yet meet again. Well says Bishop Hall, " a wicked man needs no other tormentor, especially for sins of blood, than his own heart."
There is a conscience in all men by nature. Let this never be forgotten. Fallen, lost, desperately wicked as we are all born into the world, God has taken care to leave Himself a witness in our bosoms. It is a poor blind guide, without the Holy Ghost. It can save no one. It leads no one to Christ. It may be seared and trampled under foot. But there is such a thing as conscience in every man, accusing or excusing him; and Scripture and experience alike declare it. (Rom. ii. 15.)
Conscience can make even kings miserable, when they have wilfully rejected its advice. It can fill the princes of this world with fear and trembling, as it did Felix, when Paul preached. They find it easier to imprison and behead the preacher, than to bind his sermon, and silence the voice of his reproof in their own hearts. God's witnesses may be put out of the way, but their testimony often lives and works on long after *they are dead. God's prophets live not for ever, but their words often survive them. (2 Tim. ii. 9. Zech. i. 5.)
Let the thoughtless and ungodly remember this, and not sin against their consciences. Let them know that their sins will " surely find them out." They may laugh, and jest, and mock at religion for a little time. They may cry, *' Who is afraid? Where is the mighty harm of our ways?" They may depend upon it, they are sowing misery for themselves, and will reap a bitter crop sooner or later. Their w^ickedness will overtake them one day. They will find, like Herod, that it is an evil thing and bitter to sin against God. (Jerem. ii. 19.)
Let ministers and teachers remember that there is a conscience in men, and work on boldly. Instruction is not always thrown away, because it seems to bear no fruit at the time it is given. Teaching is not always in vain, though we fancy that it is unheeded, wasted, and forgotten. There is a conscience in the hearers of sermons. There is a conscience in the children at our schools. Many a sermon and lesson will yet rise again, when he who preached or taught it is lying, like John the Baptist, in the grave. Thousands know that we are right, and, like Herod, dare not confess it.
Let us learn, in the second place, that God's children must not looh for their reioard in this tvorld.
If ever there was a case of godliness unrewarded in this life, it Was that of John the Baptist. Think for a moment what a man he was during his short career, and then think to what an end he came. Behold him, that was the Prophet of the Highest, and greater than any born of woman, imprismied like a malefactor! Behold him cut off by a violent death, before the age of thirtyfour — the burning light quenched — the faithful preacher murdered for doing his duty, — and this to gratify the hatred of an adulterous woman, and at the command of a capricious tyrant! Truly there was an event here, if there ever was one in the world, which might make an ignorant man say, " What profit is it to serve God?"
But these are the sort of things which show us, that there will one day be a judgment. The God of the spirits of all flesh shall at last set up an assize, and reward every one according to his works. The blood of John the Baptist, and James the apostle, and Stephen — the blood of Polycarp, and Huss, and Kidley, and Latimer, shall yet be required. It is all written in God's book. "The earth shall disclose her blood, and no more cover her slain." (Isaiah xxvi. 21.) The world shall yet know, that there is a God that judge th the earth. " If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter, for he that is higher than the highest regardeth: and there be higher than they." (Eccles. vi. 8.)
Let all true Christians remember, that their best things are yet to come. Let us count it no strange thing, if we have sufferings in this present time. It is a season of probation. We are yet at school. We are learning patience, longsuffering, gentleness, and meekness, which we could hardly learn if we had our good things now. But there is an eternal holiday yet to begin. For this let us wait quietly. It will make amends for all. " Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." (2 Cor. iv. 17.)
13 When Jesus heard ofit^ he departed thence by ship into a desert place apart: and when the people had heard thereof^ they followed nim on foot out of tne cities.
14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.
15 And when it was evening, his
disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals.
i& But Jesus said unto them, They need not depart; give ye them to eat.
17 And they say unto him. We have here but five loaves, and two fishes.
18 He said. Bring them hither to me.
19 And he commanded the multitude to sit down on the grass, and
took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to Tiis disciples, and the disciples to the multitude.
20 And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full.
21 And they that had eaten were about five thousand men, beside women and children.
These verses contain one of our Lord Jesus Christ's greatest miracles, the feeding of " Q.ve thousand men, beside women and children," with Rve loaves and two fishes. Of all the miracles worked by our Lord, not one is so often mentioned in the New Testament as this. Matthew, Mark, Luke, and John, all dwell upon it. It is plain that this event in our Lord's history is intended to receive special attention. Let us give it that attention, and see what we may learn.;>
In the first place, this miracle is an unansioerahle proof of our Lord's divine power.
To satisfy the hunger of more than ^ve thousand people with so small a portion of food as five loaves and two fishes, would be manifestly impossible without a supernatural multiplication of the food. It was a thing that no magician, impostor, or false prophet would ever have attempted. Such a person might possibly pretend to cure a single sick person, or raise a single dead body. — and by jugglery and trickery might persuade weak people that he succeeded. But such a person would never attempt such a mighty work as that which is here recorded. He would know well that he could not persuade ten thousand men, women, and children that they were full when they were hungry. He would be exposed as a cheat and impostor on the spot.
Yet this is the mighty work which our Lord actually performed, and by performing it gave a conclusive proof that He was God. He called that into being which did not before exist. He provided visible, tangible, material food for ten thousand people, out of a supply which in itself would not have satisfied fifty. Surely we must be blind if we do not see in this the hand of Him " who provideth food for all flesh," and made the world and all that therein is. To create is the peculiar prerogative of God.
We ought to lay firm hold on such passages as this. We should treasure up in our minds every evidence of our Lord's divine power. The cold, orthodox, unconverted man may see little in the story. The true believer should store it in his memory. Let him think of the world, the devil, and his own heart, and learn to thank God that his Saviour, the Lord Jesus Christ, is almighty.
In the second place, this miracle is a striking example of our Lord's compassion toward men.
He saw a great company in a desert place, ready to faint for hunger. He knew that many in that company had no true faith and love towards Himself. They followed Him from fashion and curiosity, or some equally low motive. (John vi. 26.) But our Lord had pity upon all. All were. relieved. All partook of the food miraculously provided. All were " filled," and none went hungry away.
Let us see in this the heart of our Lord Jesus Christ towards sinners. He is as He was of old, " the Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth/' (Exod. xxxiv.6.) He does not deal with men according to their sins, or reward them according to their iniquities. He loads even His enemies with benefits. None will be so excuseless as those who are found impenitent at last. The Lord's goodness leads them to repentance. (Kom. ii. 4.) In all His dealings with men on earth, He showed himself one that ^^ delighteth in mercy." (Micah vii. 18.) Let us strive to be like Him. "We ought/' says Quesnel, " to have abundance of pity and compassion on diseased souls."
In the last place, this miracle is a lively emblem of the sufficiency of the Gospel to meet the soul-ivants of all manhind.
There can be little doubt that aU our Lord's miracles have a deep figurative meaning, and teach great spiritual truths. But they must be handled reverently and discreetly. Care must be taken that we do not, like many of the Fathers, see allegories where the Holy Spirit meant none to be seen. But perhaps, if there is any miracle which has a manifest figurative meaning, in addition to the plain lessons which may be drawn from its surface, it is that which is now before us.
What does this hungry multitude in a desert place represent to us? It is an emblem of all manlcind. The children of men are a large assembly of perishing sinners, famishing in the midst of a wilderness world, — helpless, hopeless, and on the way to ruin. We have all gone astray like lost sheep. (Isai. liii. 6.) We are by nature far away from God. Our eyes may not be opened to the full extent of our danger. But in reality we are wretched, and miserable, and poor, and blind, and naked. (Rev. iii. 17.) There is but a step between us and everlasting death.
What do these loaves and fishes represent, apparently, so inadequate to meet the necessities of the case, but by miracle made sufficient to feed ten thousand people? They are an emblem of the doctrine of Christ crucified for sinners, as their vicarious substitute, and making atonement by His death for the sin of the world. That doctrine seems to the natural man weakness itself. Christ crucified was to the Jews a stumbling-block, and to the Greeks foolishness. (1 Cor. i. 23.) And yet Christ crucified has proved the bread of God which cometh down from heaven, and giveth life to the world. (John vi. 33.) The story of the cross has amply met the spiritual wants of mankind wherever it has been preached. Thousands of every rank, age, and nation, are witnesses that it is " the wisdom of God, and the power of God." They have eaten of it and been "filled." They have found it " meat indeed and drink indeed."
Let us ponder these things well. There are great •depths in all our Lord Jesus Christ's recorded dealings upon earth, which no one has ever fully fathomed. There are mines of rich instruction in all His words and ways, which no one has thoroughly explored. Many a passage of the Gospels is like the cloud whict Elijah's servant saw. (1 Kings xviii. 44.) The more we look at it, the greater it will appear. There is an inexhaustible fulness in Scripture. Other writings seem comparatively threadbare when we become familiar with them. But as to Scripture, the more we read it, the richer we shall find it.
22 And straightway Jesus con- Btrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away.
23 And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone.
24 But the ship was now in the midst of the sea, tossed with waves: for the wind was contraiy.
_ 25 And in the fourth watch of the night Jesus went unto them, walking on, the sea.
26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
27 But straightway Jesus spake unto them, saying. Be of good cheer; it is I; be not afraid.
28 And Peter answered hira and said, Lord, if it be thou, bid me come unto thee on the water.
29 And he said, Come. And when
Peter was come down out of the ship, he walked on the water, to go to Jesus.
30 But when he saw the wind boisterous, he was afraid, and beginning to sink, he cried, saying, Lord, save me.
31 And immediately Jesus stretched forth Ms hand, and caught him, and said unto him, O th.ou of little laith, wherefore didst thou doubt?
32 And when they were come into the ship, the wind ceased.
33 Then they that were in the ship came and worshipped him, saying. Of a truth thou art the Son of God.
34 And when they were gone over, they cameinto the land of Germezsaret.
35 And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;
36 And besought him that they might only touch the hem of his garment t and as many as touched were made perfectly whole.
The history contained in these verses, is one of singular interest. The miracle here recorded brings out in strong light the character both of Christ and His people. The power and mercy of the Lord Jesus, and the mixture oi faith and unbelief in His best disciples, are beautifully illustrated.
We iQarn, in the first place, from this miracle, what absolute dominion our Saviour has over all created things. We see Him " walking on the sea," as if it was dry land. Those angry waves which tossed the ship of His disciples to and fro, obey the Son of God, and become a solid floor under His feet. That liquid surface, which was agitated by the least breath of wind, bears up the feet of our Redeemer, like a rock. To our poor, weak minds, the whole event is utterly incomprehensible. The picture of two feet walking on the sea, is said by Doddridge to have been the Egyptian emblem of an impossible thing. The man of science will tell us, that for material flesh and blood to walk on water is a physical impossibility. Enough for us to know that it was done. Enough for us to remember, that to Him who created the seas at the beginning, it must have been perfectly easy to walk over their waves when He pleased.
There is encouragement here for all true Christians. Let them know that there is nothing created, which is not under Christ's control. " All things serve Him." He may allow His people to be tried for a season, and tossed to and fro by storms of trouble. He may be later than they wish in coming to their aid, and not draw near till the " fourth watch of the night." But never let them forget that winds, and waves, and stoims are all Christ's servants. They cannot move without Christ's permission. " The Lord on high is mightier than the voice of many waters, yea than the mighty waves of the sea." (Psalm xciii. 4.) Are we ever tempted to cry with Jonah, " the floods compassed me about: all thy billows and thy waves passed over me." (Jonah ii. 3.) Let us remember they are " His" billows. Let us wait patiently. We may yet see Jesus coming to us, and, " walking on the sea."
We learn, in the second place, from this miracle, what poiver Jesus can bestow on them that believe on Him. We see Simon Peter coming down out of the ship, and walking on the water, like His Lord. What a wonderful proof was this of our Lord's divinity! To walk on the sea Himself was a mighty miracle. But to enable a poor weak disciple to do the same, was a mightier miracle still. >.
There is a deep meaning in this part of our history. It shows us what great things our Lord can do for those that hear His voice^ and follow Him. He can enable them to do things which at one time they would have thought impossible. He can carry them through difficulties and trials, which without Him they would never have dared to face. He can give them strength to walk through fire and water unharmed, and to get the better of every foe. Moses in Egypt, Daniel in Babylon, the saints in Nero's household, are all examples of His mighty power. Let us fear nothing, if we are in the path of duty. The waters may seem deep. But if Jesus says, " Come," we have no cause to be afraid. " He that believeth on me, the works that I do shall he do also, and greater works than these shall he do." (John xiv. 12.)
Let us learn, in the third place, from this miracle, how rmich trouble disciples bring on themselves by unbelief. We see Peter walking boldly on the water for a little way. But by and bye, when he sees " the wind boisterous," he is afraid, and begins to sink. The weak flesh gets the better of the willing spirit. He forgets the wonderful proofs of his Lord's goodness and power, which he had just received. He considered not that the same Saviour who had enabled him to walk one step, must be able to hold him up for ever. He did not reflect that he was nearer to Christ when once on the water, than he was when he first left the ship. Fear took away his memory. Alarm confused his reason. He thought of nothing but the winds and waves and his immediate danger, and his faith gave way. '^ Lord," He cried, " save me."
What a lively picture we have here of the experience of many a believer! How many there are who have faith enough to take the first step in following Christ, but not faith enough to go on as they begun. They take fright at the trials and dangers which seem to be in their way. They look at the enemies that surround them, and the difficulties that seem likely to beset their path. They dwell on them more than on Jesus, and at once their feet begin to sink. Their hearts faint within them. Their hope vanishes away. Their comforts disappear. — And why is all this? Christ is not altered. Their enemies are not greater than they were. — It is just because, like Peter, they have ceased to look to Jesus, and have given way to unbelief They are taken up with thinking about their enemies, instead of thinking about Christ. May we lay this to heart, and learn wisdom.
Let us learn, in the last place, from this miracle, how merciful our Lord Jesus Christ is to weak believers. We see Him stretching forth His hand immediately to save Peter, as soon as Peter cried to Him. He does not leave him to reap the fruit of his own unbelief, and sink in the deep waters. He only seems to consider his trouble, and to think of nothing so much as delivering him from it. The only word He utters, is the gentle reproof, "0 thou of little faith, wherefore didst thou doubt?"
Behold in this concluding part of the miracle, the exceeding "gentleness of Christ I" He can bear with mucli. and forgive much, when He sees true grace in a man's heart. As a mother deals gently with her infant, and does not cast it away because of its little waywardness and frowardness, so does the Lord Jesus deal gently with His people. He loved and pitied them before conversion, and after conversion He loves and pities them still more. He knows their feebleness, and bears long with them. He would have us know that doubting does not prove that a man has no faith, but only that his faith is small. And even when our faith is small, the Lord is ready to help us. " When I said, my foot slippeth, thy mercy, 0 Lord, held me up." (Psal. xciv. 18.) How much there is in all this to encourage men to serve Christ! Where is the man that ought to be afraid to begin running the Christian race, with such a Saviour as Jesus? If we fall. He will raise us again. H we err, He will bring us back. But His mercy shall never be altogether taken from us. He has said, " I will never leave thee, nor forsake thee," and He will keep His word. May we only remember, that while we do not despise little faith, we must not sit down content with it. Our prayer must ever be, " Lord, increase our faith."
1 Then came to Jesns Scribes and riiarisees, which were of Jerusalem, sayinff,
2 Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.
3 But he answered and said unto them, Why do ye also transgress the commaniment of God by your tradition!
4 For God commanded, saying, Honor thy father and mother; and, He that c'urseth father or mother, let him die the death.
5 But ye say, Whosoever shall say to Ms father or Ms mother. It is a gift, by whatsoever thou mightest be profited by me;
6 And honor not his father or his mother, he shaU he free. Thus have
ye made the commandment of God of none effect by your tradition.
7 Ye hypocrites, well did Esaias prophesy of you, saying,
8 This people draweth nigh unto me with tneir mouth, and honoreth
me with their lips; but their heart is far from me.
9 But in vain they do worship me, teaching /(?r doctrines the commandments of men.
We have in these verses a conversation between our Lord Jesus Christ, and certain Scribes and Pharisees. The subject of it may seem, at first sight, of little interest in modern days. But it is not so in reality. The principles of the Pharisees are principles that never die. There are truths laid down here, which are of deep importance.
We learn, for one thing, that hypocrites generally attach great importance to mere outtoard things in religion.
The complaint of the Scribes and Pharisees in this place, is a striking case in point. They brought an accusation to our Lord against His disciples. But what was its nature? It was not that they were covetous or self-righteous. It was not that they were untruthful or uncharitable. It was not that they had broken any part of the law of God. But they " transgressed the traditions of the elders. — They did not wash their hands when they ate bread." They did not observe some rule of mere human authority, which some old Jew had invented 1 This was the head and front of their oifence!
Do we see nothing of the spirit of the Pharisees in the present day? Unhappily we see only too much. There are thousands of professing Christians, who seem to care nothing about the religion of their neighbors, provided, that it agrees in outward matters with their own. Does their neighbor worship according to their particular form? Can he repeat their shibboleth, and talk a little about their favorite doctrines? If he can, they afe satisfied, though there is no evidence that he is converted. If he cannot, they are always finding fault, and cannot speak peaceably of him, though he may be serving Christ better than themselves. Let us beware of this spirit. It is the very essence of hypocrisy. Let our principle be: " the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost." (Kom. xiv. 17.)
We learn, for another thing, from these verses, the great danger of attempting to add anything to the word of God. Whenever a man takes upon him to make additions to the Scriptures, he is likely to end with valuing his own additions above Scripture itself.
We see this point brought out most strikingly in our Lord's answer to the charge of the Pharisees against His disciples. He says, " Why do ye also transgress the commandment of God by your traditions?" He strikes boldly at the whole system of adding anything, as needful to salvation, to God's perfect word. He exposes the mischievous tendency of the system by an example. He shows how the vaunted traditions of the Pharisees were actually destroying the authority of the fifth commandment. In short. He establishes the great truth, which ought never be forgotten, that there is an inherent tendency in all traditions, to " make the word of God of none effect." The authors of these traditions may have meant no such thing. Their intentions may have been pure. But that there is a tendency in all religious insti** tutions of mere human authority, to usurp the authority of God's word^ is evidently the doctrine of Christ. It is a solemn remark of Bucer's, tliat " a man is rarely to be found, who pays an excessive attention to human inventions in religion, who does not put more trust in them than in the grace of Grod."
And have we not seen melancholy proof of this truth, in the history of the Church of Christ? Unhappily we have seen only too much. As Baxter says, "men think God's laws too many and too strict, and yet make more of their own, and are precise for keeping them." Have we never read how some have exalted canons, rubrics, and ecclesiastical laws above the word of God, and punished disobedience to them with far greater severity than open sins, like drunkenness and swearing? — Have we never heard of the extravagant importance which the Church of Eome attaches to monastic vows, and vows of celibacy, and keeping feasts and fasts; insomuch that she seems to place them far above family duties, and the ten commandments.? — Have we never heard of men who make more ado about eating flesh in Lent, than about gross impurity of life, or murder? — Have we never observed in our own land, how many seem to make adherence to Episcopacy the weightiest matter in Christianity, and to regard " Churchmanship," as they call it, as far outweighing repentance, faith, holiness, and the graces of the Spirit.^ — These are questions which can only receive one sorrowful answer. The spirit of the Pharisees still lives, after eighteen hundred years. The disposition to " make the word of God of none eifect by traditions," is to be found among Christians, as v/ell as among Jews. The tendency practically to exalt man's inventions above God's word, is still fearfully prevalent. May we watch against it, and be on our guard! May we remember that no tradition or man-made institution in religion can ever excuse the neglect of relative duties, or justify disobedience to any plain commandment of God's word.
We learn, in the last place, from these verses, that the religious worship ivhich God desires, is the worship of^ the heart. We find our Lord establishing this by a quotation from Isaiah, " This people draweth near to me with their lips, but their heart is far from me."
The heart is the principal thing in the relation of husband and wife, of friend and friend, of parent and child. The heart must be the principal point to which we attend in all the relations between God and our souls. What is the first thing we need, in order to be Christians? A new heart. — What is the sacrifice God asks us to bring to him? A broken and a contrite heart. — What is the true circumcision? The circumcision of the heart. — What is genuine obedience? To obey from the heart. — What is saving faith? To believe with the heart. — Where ought Christ to dwell? To dwell in our hearts by faith. — What is the chief request that Wisdom makes to every one? " My son, give me thine heart."
Let us leave the passage with honest self-inquiry as to the state of our own hearts. Let us settle it in our minds, that all formal worship of God, whether in public or private, is utterly in vain, so long as our "hearts are far from Him." The bended knee, the bowed head, the loud amen, the daily chapter, the regular attendance at the Lord's table, are all useless and unprofitable, so long as our afiections are nailed to sin, or pleasure, or money, or the world. The question of our Lord must yet be answered satisfactorily, before we can be saved. He says to every one, " lovest thou me.?'' (John xxii. 17.)
10 And he called the multitude, and said unto them, Hear, and understand;
11 Not that which goeth into the mouth defileth a man; but that wliich Cometh out of the mouth, this defileth a man.
12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?
13 But he answered and said, Every
Elant, whicli my heavenly Father ath not planted, shall be rooted up.
14 Let them alone: they be blind leaders of the blind. And if the bUnd lead the blind, both shall fall into the ditch.
15 Then answered Peter and said
16 And Jesus said, Are ye also yet without understanding?
17 Do not ye yet understand, that whatsoever cntefeth in at the mouth goeth into the belly, and is cast out into the draught?
18 But those things which proceed out of the month come forth from the heart; and they defile the man.
19 For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:
20 These are the things vf^Aoh. defile a man: but to eat with unwashen hands defileth not a man.
There are two striking sayings of the Lord Jesus in this passage. One respects false doctrine. The other respects the human heart. Both of them deserve the closest attention.
Eespecting false doctrine, our Lord declares, that it is a duty to oppose it, that its final destruction is sure, and that its teachers ought to he forsaken. He says, " Every plant that my heavenly Father hath not planted, shall be rooted up. Let them alone."
It is clear from examination of the passage, that the disciples were surprised at our Lord's strong language about the Pharisees and their traditions. They had probably been accustomed from their youth to regard them as the wisest and best of men. They were startled to hear their Master denouncing them as hypocrites, and charging them with transgressing the commandment of God. " Knowest thou," they said, " that the Pharisees were offended." To this question we are indebted for our Lord's explanatory declaration — a declaration which perhaps has never received the notice it deserves.
The plain meaning of our Lord's words is, that false doctrine like that of the Pharisees, was a plant to which no mercy should be shown. — It was a " plant which His heavenly Father had not planted," and a plant which it was a duty to root up, whatever offence it might cause. It was no charity to spare it, because it was injurious to the souls of men. — ^It mattered nothing that those who planted it were high in office, or learned. If it contradicted the word of Grod, it ought to be opposed, refuted, and rejected. — His disciples must therefore understand that it was right to resist all teaching that was unscriptural, and to " let alone," and forsake all instructors who persisted in it.— Sooner or later they would find that all false doctrine will be completely overthrown, and put to shame, and nothing shall stand but that which is built on the word of God.
There are lessons of deep wisdom in this saying of our Lord, which serve to throw light on the duty of many a professing Christian. Let us scan them well, and see what they are. It was practical obedience to this sapng which produced the blessed Protestant Reformation. Its lessons deserve close attention.
Do we not see here the duty of boldness in resisting false teaching? Beyond doubt we do. No fear of giving offence, no dread of ecclesiastical censure, should make us hold our peace, when God's truth is in peril.
If we are true followers of our Lord, we ought to be outspeaking, unflinching witnesses against error. " Truth,"' says Musculus, " must not be suppressed because men are wicked and blind."
Do we not see again the duty of forsaking false teachers, if they will not give up their delusions? Beyond doubt we do. No false delicacy, no mock humility should make us shrink from leaving the ministrations of any minister who contradicts God's word. It is at our peril if we submit to unscriptural teaching. Our blood will be on our own heads. To use the words of Whitby, '^ It never can be right to follow the blind into the ditch."
Do we not see, in the last place, the duty of patience, when we see false teaching abound? Beyond doubt we do. We may take comfort in the thought that it will not stand long. God Himself will defend the cause of His own truth. Sooner or later every heresy "shall be rooted up." We are not to fight with carnal weapons, but wait, and preach, and protest, and pray. Sooner or later, as Wycliffe said, " the truth shall prevail."
Kespecting the heart of man, our Lord declares in these verses, that it is the true source of all sin and defilement. The Pharisees ta,ught that holiness depended on meats and drinks, on bodily washings and purifications. — They held that all who observed their traditions on these matters were pure and clean in God's sight, and that all who neglected them were impure and unclean. — Our Lord overthrew this miserable doctrine, by showing His disciples that the real fountain of all defilement was not without a man, but within. " Out of the heart," He says, " proceed evil thoughts, murders, adulteries, fornications, thefts, false witnesses, blasphemies: these are the things which defile a man." — He that would serve God aright needs somethingfar more important than bodily washings. He must seek to have " a clean heart."
What an awful picture we have here of human nature, and drawn too by one who knew what was in man! What a fearful catalogue is this of the contents of our. own bosoms! What a melancholy list of seeds of evil our Lord has exposed, lying deep down within every one of us, and ready at any time to start into active life! What can the proud and self-righteous say, when they read such a passage as this? This is no sketch of the heart of a robber, or murderer. It is the true and faithful account of the hearts of all mankind. May God grant that we may ponder it well and learn wisdom!
Let it be a settled resolution with us, that in all our religion the state of our hearts shall be the main thing. Let it not content us to go to church, and observe the forms of religion. Let us look far deeper than this, and desire to have a " heart right in the sight of God." (Acts viii. 21.) The right heart is a heart sprinkled with the blood of Christ, and renewed by the Holy Ghost, and purified by faith. Never let us rest till we find within the witness of the Spirit, that God has created in us a clean heart, and made all things new. (Psalm li. 10. 2 Cor. V. 17.)
Finally, let it be a settled resolution with us to " keep our hearts with all diligence," all the days of our lives. (Prov. iv. 23.) Even after renewal they are w^eak. Even after putting on the new man they are deceitful. Let us never forget that our chief danger is from within. The world and the devil combined, cannot do us so much harm as our own hearts will, if we do not watch and pray. Happy is he who remembers daily the words of Solomon, " He that trusteth in his own heart is a fool." (Pro v. xxviii. 26.)
21 Then Jesus went tbenoe, and departed into the coasts of Tyre and Siaon.
22 And, behold, a woman of Caanan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devn.
23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.
24 But he answered and said, I am
not sent but unto the lost sheep of the house of Israel.
25 Then came she and worshipped him, saying. Lord, help me.
26 But he answered and said. It is not meet to take the children's bread, and 1 o cast it to dogs.
27 And she said. Truth, Lord: yet the dogs eat of the crumbs which fall from their master's table.
28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.
Another of our Lord's miracles is recorded in these verses. The circumstances which attend it are peculiarly full of interest. Let us take them up in order, and see what they are. Every word in these narratives is rich in instruction.
We see, in the first place, that true faith may sometimes he found, luhere it might have been least expected.
A Caananitish woman cries to our Lord for help, on behalf of her daughter. " Have mercy on me," she says, " 0 Lord, thou Son of David." Such a prayer would have showed great faith, had she lived in Bethany, or Jerusalem. But when we find that she came from the " coasts of Tyre and Sidon," such a prayer may well till us with surprise. It ought to teach us, that it is grace, not place, which makes people believers. We may live in a prophet's family, like Gehazi, the servant of Elisha, and yet continue impenitent, unbelieving, and fond of the world. We may dwell in the midst of superstition and dark idolatry, like the little maid in Naaman's house, and yet be faithful witnesses for God and His Christ. Let us not despair of any one's soul, merely because his lot is cast in an unfavorable position. It is possible to dwell in the coasts of Tyre and Sidon, and yet sit down in the kingdom of God.
We see, in the second place, that affliction sometimes p7'0ves a blessing to a person's soul.
This Caananitish mother no doubt had been sorely tried. She had seen her darling child vexed with a devil, and been unable to relieve her. But yet that trouble brought her to Christ, and taught her to pray. Without it she might have lived and died in careless ignorance, and never seen Jesus at all. Surely it was good for her that she w^as afflicted. (Psalm cxix. 71.)
Let us mark this well. There is nothing which shows our ignorance so much as our impatience under trouble. We forget that every cross is a message from God, and intended to do us good in the end. Trials are intended to make us think, — to wean us from the world, — to send us to the Bible, — to drive us to our knees. Health is a good thing; but sickness is far better, if it leads us to God. Prosperity is a great mercy, but adversity is a greater one, if it brings us to Christ. Anything, anything is better than living in carelessness, and dying in sin. Better a thousand times be afflicted, like the Canaanitish mother, and like her flee to Christ, than live at ease, like the rich " fool," and die at last without Christ and without hope. (Luke xii. 20.)
We see, in the third place, that Christ* 8 people are often less gracious and compassionate than Christ Himself.
The woman about whom we are reading, found small favor with our Lord's disciples. Perhaps they regarded an inhabitant of the coasts of Tyre and Sidon, as unworthy of their Master's help. At any rate they said, " Send her away."
There is only too much of this spirit among many who profess and call themselves believers. They are apt to discourage inquirers after Christ, instead of helping them forward. They are too ready to doubt the reality of a beginner's grace, because it is small, and to treat him as Saul was treated when he first came to Jerusalem after his conversion. " They believed not that he was a disciple." (Acts ix. 26.) Let us beware of giving way to this spirit. Let us seek to have more of the mind that was in Christ. Like Him let us be gentle, and kind, and encouraging in all our treatment of those who are seeking to be saved. Above all, let us tell men continually that they must not judge of 'Christ by Christians. Let us assure them that there is far more in that gracious Master, than there is in the best of His servants. Peter, and James, and John may say to the afflicted soul, " Send her away." But such a word never came from the lips of Christ. He may sometimes keep us long wating, as He did this woman. But He will never send us empty away.
We see, in the last place, ivhat encouragement there >i8 to persevere in prayer, both for ourselves and others.
tins tnitli, than we have in this passage. The prayer of this afflicted mother at first seemed entirely unnoticed: Jesus " answered her not a word." Yet she prayed on. — The saying which hy and bye fell from our Lord's lips sounded discouraging: " I am not sent but unto the lost sheep of the house of Israel." Yet she prayed on, " Lord, help me." The second saying of our Lord was even less encouraging than the first: " It is not meet to take the children's bread, and cast it to the dogs." Yet " hope deferred" did not *'make her heart sick" (Prov. xiii. 12.) Even then she was not silenced. Even then she finds a plea for some '• crumbs" of mercy to be granted to her. And her importunity obtained at length a gracious reward. *' 0 woman, great is thy faith: be it unto thee even as thou wilt." That promise never yet was broken, "Seek and ye shall find. (Matt, vii 7.)
Let us remember this history, when we pray for ourselves. We are sometimes tempted to think that we get no good by our prayers, and that we may as well give them up altogether. Let us resist the temptation. It comes from the devU. Let us believe, and pray on. Against our besetting sins, against the spirit of the world, against the wiles of the devil, let us pray on, and not fainf. — ^For strength to do duty, for grace to bear our trials, for comfort in every trouble, let us continue in prayer. Let us be sure that no time is so well-spent in every day, as that which we spend upon our knees. Jesus hears us, and in his own good time will give an answer.
Let us remember this history, when we intercede /or* others. Have we children, whose conversion we desire?
Have we rdations and fiiends, about whose BBlvstkn we are anxioiis? Let us follow the example of this Canaanitish woman, and lay the state of their soak before Christ. Let us name their names before Him night and day, and neTer rest till we hare an answer. We maj have to wait many a long year. We may seem to piay in Tain, and intercede without profit. But let us never give up. Let us believe that Jesus ia not changed, and that He who heard the Canaanitish mother, and granted her request, wiU also hear us, and one day give us an answer of peace.
30 And jgreat maltitodes enus lum, lumw with litaa. Aam
91 Inaomndi thKt the mnltttnde wondaed, when they saw the domh to ^peak, Ae maimed to be whole, the lame to walk, and the Uind to and thef ^onfied the God of Is
88 Then Jesos called his " wiCb Hai, and aaid, I have
manj loswes have je? Andthejaaid, 8eTen,andaftwfittieftshw. 35 And he eommanded the mnllft-
36 And he took the and the liaheB, and gacvi bnke ffteai, and gare to his dis^ks, and the dBoptes to the maltitade.
37 And thej did aa eat^ and they took op of t
38 And they that dBd eat weraftnr
on die mnltitiide, becanse thej oon- dioaBand raeog tmne with me now three days, and i cfaildrai. ha,Te nothing to eat: and I win not 1 39 Andheaentawi^diemi send than away fisting, lest diey and took atun, and came into the &int in the wa^. eoaiitB rfMiigaMa.
33 And his diacxples say imto him.
The beginning of this passage contains three points which deserve our special attention. For the present let us dwell exclusivelj on them.
Li the first pkce, let us remark, how mmch morepama peopk take ab<mt ike rdi^</tikeirlH)dM^fdisease9fikam about their souls. We read^ that " great multitudes came to Jesus, having with them those that were lame, blind, dumb, maimed, and many others." Many of them, no doubt, had journeyed many miles, and gone through great fatigues. Nothing is so difficult and troublesome, as to move sick people. But the hope of being healed was in sight. Such hope is everything to a sick man.
We know little of human nature, if we wonder at the conduct of these people. We need not wonder at all. They felt that health was the greatest of earthly blessings. They felt that pain was the hardest of all trials to bear. There is no arguing against sense. A man feels his strength failing. He sees his body wasting, and his face becoming pale. He is sensible that his appetite is leaving him. He knows, in short, that he is ill, and needs a physician. Show him a physician within reach, who is said never to fail in working cures, and he will go to him without delay.
Let us however not forget that our souls are far more diseased than our bodies, and learn a lesson from the conduct of these people. Our souls are afflicted with a malady far more deep-seated, far more complicated, far more hard to cure than any ailment that flesh is heir to. They are in fact plague-stricken by sin. They must be healed, and healed effectually, or perish everlastingly. Do we really know this? Do we feel it? Are we alive to oiir spiritual disease? Alas! there is but one answer to these questions. The bulk of mankind do not feel it at all. Their eyes are blinded. They are utterly insensible to their danger. For bodily health they crowd the waiting-rooms of doctors. For bodily health they take long journeys to find purer air. But for their soul's health they take no thought at all. Happy indeed is ^'that man or woman who has found out his souFs disease! 'Such an one will never rest till he has found Jesus. Troubles will seem nothing to him. Life, life, eternal ^ "life is at stake. He will count all things loss that he may ^ win Christ, and be healed.
' ' In the second place, let us remark the marvellous ease "^and poiver tvitJi which our Lord healed all luho were brought to Him. Vf e read that " the multitude wondered when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see; and ^ they glorified the God of Israel."
'-Jesus Christ's power to heal sin-diseased souls! There is no ailment of heart that He cannot cure. There is no
'^ standing and make him see the kingdom of God. He can open the ears of a man and make him willing to hear
His voice, and follow Him whithersoever He goeth. He can give power to a man who once walked in the broad way that leadeth unto destruction, to walk in the way of life. He can make hands that were once instruments of sin, serve Him and do His will. The time of miracles is not yet past. Every conversion is a miracle. Have we ever seen a real instance of conversion? Let us know that we saw in it the hand of Christ. We should have seen nothing really greater^ if Ave had seen our Lord making the dumb to speak, and the lame to walk, when He was on earth. y-^l
Would we know what to do, if we desire to be saved? Do we feel soul-sick and want a cure? We must just go to Christ by faith and apply to Him for relief. He is not changed. Eighteen hundred years have made no difference in Him. High at the right hand of God He is still the great Physician. He still " receiveth sinners." He is still mighty to heal.
In the third place, let us remark the abundant compassion of our Lord Jesus Christ We read that " He called His disciples and said, I have compassion on the multitude." A great crowd of men and women is always a solemn sight. It should stir our hearts to feel that each is a dying sinner, and each has a soul to be saved. None ever seems to have felt so much when he saw a crowd, as Christ.
It is a curious and striking fact that of all the feelings experienced by our Lord when upon earth, there is none ■so often mentioned as " compassion." His joy. His sorrow. His thankfulness. His anger, His wonder. His zeal, are all occasionally recorded. But none of these feelings are so frequently mentioned as " compassion." The Holy Spirit seems to point out to us, that this was the distinguishing feature of His character, and the predominant feeling of His mind, when He was among men. Nine times over — to say nothing of expressions in parables — nine times over the Spirit has caused that word " compassion" to be written in the Gospels.
There is something very touching and instructive in this circumstance. Nothing is written by chance, in the word of God. There is a special reason for the selection of every single expression. That word " compassion," no doubt, was specially chosen for our profit.
It ought to encourage all who are hesitating about beginning to walk in God's ways. Let them remember that their Saviour is full of " compassion." He will receive them graciously. He will forgive them freely. He will remember their former iniquities no more. He will supply all their need abundantly. Let them not be afraid. Christ's mercy is a deep well, of which no one ever found the bottom.
It ought to comfort the saints and servants of the Lord when they feel weary. Let them call to mind that Jesus is full of " compassion." He knows what a world it is in which they live. He knows the body of a man and all its frailties. He knows the devices of their enemy, the devil. And the Lord pities His people. Let them not be cast down. They may feel that weakness, failure, and imperfection are stamped on all they do. But let them not forget that word which says, " His compassions fail not." (Jerem. iii. 22.)
1 The Pharisees also with the Sadducees came, and tempting desired him that he woald shew them a sign from heaven.
2 He answered and said nnto them,
When it is evening, ye say. It will I* fair weather; for the sky 'is red.
3 And in the morning, It will be foul weather to dav: for the sky is red and lowring. 0 ye hypocrites, y«
can discern the face of the sky; but ' why reason ye among yourselves, becan ye not discern the signs of the cause ye have brought no bread? times? I 9 Do ye not yet understand, neither
4 A wicked and adulterous genera- i remember the five loaves of the five tion seeketh after a sign; and there! thousand, and how many baskets ye shall no sign be given unto it, but the | took up?
sign of the prophet Jonas. And he! 10 Neither the seven loaves of the left thera, and departed. j four thousand, and how many baskets
5 And when his disciples were come; ye took up?
to the other side, they had forgotten j 11 How is it that ye do not underto take bread. stand that I spake it not to you con-
heed and beware of the leaven of the Pharisees and of the Sadducees.
7 And they reasoned among themselves, saying, It is because we have taken no bread.
8 Which when Jesus perceived, he said unto them, O ye of little faith,
12 Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees.
In these verses we find our Lord assailed by the untiring enmity of the Pharisees and Sadducees. As a general rule these two sects were at enmity between themselves. In persecuting Christ, however, they made common cause. Truly it was an unholy alliance! Yet how often we see the same thing in the present day. Men of the most opposite opinions and habits will agree in disliking the Gospel, and will work together to oppose its progress. " There is no new thing under the sun." (Eccles. i-9.)
The first point in this passage which deserves special notice, is the repetition which our Lord makes of toords used by Him on a former occasion, lie says, " a wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas.'' If we turn to the twelfth chapter of this Gospel and the 39th verse, we shall find that He had said the very same thing once before.
This repetition may seem a trifling and unimportant matter in the eyes of some. But it is not so in reality.
It throws light on a subject, which has perplexed the minds of many sincere lovers of the Bible, and ought therefore to be specially observed. '
This repetition shows us that our Lord was in the habit of saying the same tilings over again. He did not content Himself with saying a thing once, and afterwards never repeating it. It is evident that it was His custom to bring forward certain truths again and again, and thus to impress them more deeply on the minds of His disciples. He knew the weakness of our memories in spiritual things. He knew that what we hear twice, we remember better than what we hear once. He therefore brought out of His treasury old things as well as new.
Now what does all this teach us? It teaches us that we need not be so anxious to harmonize the narratives we read in the four Gospels, as many are disposed to be. It does not follow that the sayings of our Lord, which we find the same in St. Matthew and St. Luke, were always used at the same time, or that the events with which they are connected must necessarily be the same. — St. Matthew may be describing one event in our Lord's life. St. Luke may be describing another. And yet the words of our Lord, on both occasions, may have been precisely alike. — To attempt to make out the two events to be one and the same, because of the sameness of the words used, has often led Bible students into great difficulties. It is far safer to hold the view here maintained, that at different times our Lord often used the same words.
The second point which deserves special notice in these verses is, the solemn luarning lohich our Lord takes occasion to give to His disciples. His mind was evidently pained with the false doctrines which He saw^ among the Jews, and the pernicious influence which they exercised. He seizes the opportunity to utter a caution. " Take heed, and beware of the leaven of the Pharisees and of the Sadducees." Let us mark well what those words contain.
To whom was this warning addressed? To the twelve apostles, — to the first ministers of the Church of Christ, — to men vCho had forsaken all for the Gospel's sake! Even they are warned! The best of men are only men, and at any time may fall into temptation. " Let him that thinketh he standeth, take heed lest he fall." If we love life, and would see good days, let us never think that we do not need that hint, " take heed, and beware."
Against what does our Lord warn His apostles? Against the " doctrine" of the Pharisees and of the Sadducees. The Pharisees, we are frequently told in the Gospels, were self-righteous formalists. The Sadducees were sceptics, freethinkers, and half infidels. Yet even Peter, James, and John must beware of their doctrines! Truly the best and holiest of believers may well be on his guard!
By what figure does our Lord describe the false doctrines against which He cautions His disciples? He calls them leaven. Like leaven, they might seem a small thing compared to the whole body of truth. Like leaven, once admitted they would work secretly and noiselessly. Like leaven, they would gradually change the whole character of the religion with which they were mixed. How much is often contained in a single word! It was not merely the open danger of heresy, but " leaven," of which the apostles were to beware.
There is much in all this that calls loudly for the close attention of all professing Christians. The caution of our Lord in this passage has been shamefully neglected. It would have been well for the church of Christ, if the warnings of the Gospel had been as much studied as its promises.
Let us then remember that this saying of our Lord's about the " leaven of the Pharisees and Sadducees" was intended for all time. It was not meant only for the generation to which it was spoken. It was meant for the perpetual benefit of the Church of Christ. He who sj)oke it saw with prophetical eye the future history of Christianity. The Great Physician knew well that Pharisee-doctrines and Sadducee-doctrines would prove the two great wasting diseases of His Church, until the end of the world. He would have us know that there will always be Pharisees and Sadducees in the ranks of Christians. Their succession shall never fail. Their generation shall never become extinct. Their name may change, but their spirit will always remain. Therefore He cries to us, ^'' take heed and beware."
Finally, let us make a personal use of this caution, by keeping up a holy jealousy over our own souls. Let us remember, that we live in a world where Pharisaism and Sadduceeism are continually striving for the mastery in the Church of Christ. Some want to add to the Gospel, and some want to take away from it. Some would bury it, and some would pare it down to nothing. Some would stifle it by heaping on additions, and some would bleed it to death by subtraction from its truths. Both parties agree only in one respect. Both would kill and destroy the life of Christianity, if they succeeded in having their own way. Against both errors let us watch and pray, and stand upon our guard. Let us not add to the Gospel, to please the Koman Catholic Pharisee. Let us not subtract from the Gospel, to please the Neologian Sadducee. Let our principle be " the truth, the whole truth, and nothing but the truth," nothing added to it, and nothing taken away.
IS When Jesus came into the coasts of Csesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
15 He saith unto them, But whom say ye that I am?
16 And Simon Peter answered and said. Thou art the Christ, the Son of the living God.
17 And Jesus answered and said, unto him. Blessed art thou, Simon Bar-jona: for flesh and blood hath
not revealed it unto thee, but my Father which is in heaven.
18 And I say also unto thee. That thou art Peter, and upon this rock I will build my Church; and the gates of hell shall not prevail against it.
19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.
There are words in this passage which have led to painful differences and divisions among Christians. Men have striven and contended about their meaning, till they have lost sight of all charity, and yet failed to carry conviction to one another's minds. Let it suffice us to glance briefly at the controverted words, and then pass on to more practical lessons.
What then are we to understand, when we read that remarkable saying of 'our Lord's, " Thou art Peter, and upon this rock I will build my Church?" Does it mean that the apostle Peter himself was to be the foundation on which Christ's Church was to be built? Such an interpretation, to say the least, appears exceedingly improbable. To speak of an erring, fallible child of Adam as the foundation of the spiritual temple, is very unlike the ordinary language of Scripture. Above all, no reason can be given why our Lord should not have said, " I will build my church upon tliee" — if such had been His meaning, — instead of saying, " I will build my church upon this rock.''
The true meaning of " the rock" in this passage appears to be the truth of our Lord's Messiahship and divinity, which Peter had just confessed. It is as though our Lord had said, '^ Thou art rightly called by the name Peter, or stone, for thou hast confessed that mighty truth, on which, as on a rock, I will build my church.''*^
But what are we to understand, when we read the promise which our Lord makes to Peter, " I will give unto thee the keys of the kingdom of heaven.?" Do these words mean that the right of admitting souls to heaven was to be placed in Peter's hands? The idea is l^reposterous. Such an office is the special prerogative of Christ Himself. (Rev. i. 18.) Do the words mean that
* There is nothing modern, or pecuHarly Protestant in the view here maintained. It was held by Chrysostom long ago. It was taught by Ferus, a famous Roman Catholic preacher, of the Franciscan order, at Mayence, in the sixteenth century, in his Homilies on St. Matthew.
It may be well to remark in this place, that it is a complete delusion to suppose that the Scriptures can be interpreted according to the " unanimous consent of the Fathers." There is no such unanimous consent. It is a mere high-sounding phrase, utterly destitute of any foundation in facts. The Fathers disagree as much in explaining Scripture, as Whitby and Gill, or Matthew Heury and D'Oyly and Mant.
Peter was to have any primacy or superiority over the rest of the apostles? There is not the slightest proof that such a meaning was attached to the words in the New Testament times, or that Peter had any rank or dignity above the rest of the twelve.
The true meaning of the promise to Peter appears to be, that he was to have the special privilege of first opening the door of salvation, both to the Jews and Gentiles. This was fulfilled to the letter, when he preached on the day of Pentecost to the Jews, and visited the Gentile Cornelius at his own house. On each occasion he used " the keys," and threw open the door of faith. And of this he seems to have been sensible himself: " God/' he says, " made choice among us, that by my mouth the Gentiles should hear the word of the Gospel, and believe." (Acts XV. 7.)
Finally, what are we to understand, when we read the words, " Whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.?" Does this mean that the apostle Peter was to have any power of forgiving sins, and absolving sinners? Such an idea is derogatory to Christ's special office, as our Great High Priest. It is a power which we never find Peter, or any of the apostles, once exercising. They always refer men to Christ.
The true meaning of this promise appears to be, that Peter and his brethren, the apostles, were to be specially commissioned to teach with authority the way of salvation. As the Old Testament priest declared authoritatively whose leprosy was cleansed, so the apostles were appointed to •' declare and pronounce" authoritatively, whose sins were forgiven. — Beside this, they were to be specially inspired to lay down rules* and regulations for the guidance of the Church on disputed questions. Some things they were to " bind" or forbid; — others they were to "loose" or allow. The decision of tho council at Jerusalem, that the Gentiles need not be circumcised, was one example of the exercise of this power (Acts xvi. 19.) But it was a commission specially confined to the apostles. In discharging it they had no successors. With them it began, and with them it expired.
We will leave these controverted words here. Enough perhaps has been said upon them for our personal edification. Let us only remember that, in whatever sense men take them, they have nothing to do with the Church of Rome. Let us now turn our attention to points which more immediately concern our own souls.
In the first place, let us admire the noble confession loliich the apostle Peter makes in this passage. He says, in reply to our Lord's question, " Whom say ye that I am?" — " Thou art the Christ, the Son of the living God."
At first sight a careless reader may see nothing very remarkable in these words of the apostle. He may think it extraordinary that they should call forth such strong commendation from our Lord. But such thoughts arise from ignorance and inconsideration. Men forget that it is a widely different thing to believe in Christ's divine mission, when we dwell in the midst of professing Christians, and to believe in it when we dwell in the midst of hardened and unbelieving Jews. The glory of Peter's confession lies in this, that he made it when few were with Christ and many against Him. He made it when the rulers of his own nation, the Scribes, and Priests, and Pharisees, were all opposed to his Master. He made it when our Lord was in the "form of a servant," without wealth, without royal dignity, without any visible marks of a King. To make such a confession at such a time, required great faith and great decision of character. The confession itself, as Brentius says, " was an epitome of all Christianity, and a compendium of true doctrine about religion." Therefore it was that our Lord said, " Blessed art thou, Simon Bar-jona."
We shall do well to copy that hearty zeal and affection which Peter here displayed. We are perhaps too much disposed to underrate this holy man, because of his occasional instability, and his thrice-repeated denial of his Lord. This is a great mistake. With all his faults, Peter was a true-hearted, fervent, single-minded servant of Christ. With all his imperfections, he has given us a pattern that many Christians would do wisely to follow. Zeal like his may have its ebbs and flows, and -sometimes lack steadiness of purpose. Zeal like his may be ill-directed, and sometimes make sad mistakes. But zeal like his is not to be despised. It awakens the sleeping. It stirs the sluggish. It provokes others to exertion. Anything is better than sluggishness, lukewarmness, and torpor, in the Church of Christ. Happy would it have been for Christendom had there been more Christians like Peter and Martin Luther, and fewer like Erasmus.
In the next place, let us take care that we understand what our Lord means when He spealcs of His Church.
The Church which Jesus promises to build upon a rock, is the "blessed company of all faithful people." It is not the visible church of any one nation, or country, or place. It is the whole body of believers of every age, and tongue, and people. It is a church composed of all who are washed in Christ's blood, clothed in Christ's righteousness, renewed by Christ's Spirit, joined to Christ by faith, and epistles of Christ in life. It is a church of which every member is baptized with the Holy Ghost, and is really and truly holy. It is a church which is one body. All who belong to it are of one heart and one mind, hold the same truths, and believe the same doctrines as necessary to salvation. It is a church which has only one Head. That head is Jesus Christ Himself. " He is the head of the body." (Col. i. 18.)
Let us beware of mistakes on this subject. Few words are so much misunderstood as the word " Church." Few mistakes have so much injured the cause of pure religion. Ignorance on this point has been a fertile source of bigotry, sectarianism, and persecution. Men have wrangled and contended about Episcopal, Presbyterian, and Independent Churches, as if it were needful to salvation to belong to some particular party, and as if, belonging to that party, we must of course belong to Christ. And all this time they have lost sight of the one true Church, outside of which there is no salvation at all. It will matter nothing at the last day where we have worshipped, if we are not found members of the true Church of God's elect.
In the last place, let us mark the glorious promises which our Lord makes to His Church: He says, " the gates of hell shall not prevail against it."
The meaning of this promise is, that the power of Satan shall never destroy the people of Christ. He that brought sin and death into the first creation, by tempting Eve, shall never bring ruin on the new creation, by overthrowing believers. The mystical body of Christ shall never perish or decay. Though often persecuted, afilicted, distressed, and brought low, it shall never come to an end. It shall outlive the wrath of Pharaohs and Koman Emperors. Visible churches, like Ephesus, may come to nothing. But the true Church never dies. Like the bush that Moses saw, it may burn, but shall not be consumed. Every member of it shall be brought safe to glory. In spite of falls, failures, and short-comings — in spite of the world, the flesh, and the devil — no member of the true Church shall ever be cast away. (John x. 28.)
21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of ttie elders and Chief Priests and Scribes, and be killed, and be raised again the third day.
22 Then Peter took him, and began
to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
23 But he turned, and said unto Peter, Get thee behind me, Satan; thou art an offence unto me: for thou savorest not the things that be of God, but those that be of men.
In the beginning of these verses we find our Lord revealing to His disciples a great and startling truth. That truth was His approaching death upon the cross. For the first time He places before their minds the astounding announcement, that " He must go to Jerusalem, and sufier — and be killed." He had not come on earth to take a kingdom, but to die. He had not come to reign, and be ministered to, but to shed His blood as a sacrifice, and to give His life as a ransom for many.
It is almost impossible for us to conceive how strange and incomprehensible these tidings must have seemed to His disciples. Like most of the Jews, they could form no idea of a suffering Messiah. They did not understand that the fifty-third chapter of Isaiah must be literally fulfilled. They did not see that the sacrifices of the law were all meant to point them to the death of the true Lamb of God. They thought of nothing but the second glorious coming of Messiah, which is yet to take place at the end of the world. They thought so much of Messiah's crown, that they lost sight of His cross. We shall do well to remember this. A right understanding of this matter throws strong light on the lessons which this passage contains.
We learn, in the first place, from these verses, that there may he much spiritual ignorance even in a true disciple of Christ.
We cannot have a clearer proof of this, than the conduct of the apostle Peter in this passage. He tries to dissuade our Lord from suifering on the cross. " Be it far from thee,"' he says, " this shall not be unto thee." He did not see the full purpose of our Lord's coming into the world. His eyes were blinded to the necessity of our Lord's death. He actually did what he could, to prevent that death taking place at all! And yet v/e know that Peter was a converted man. He really believed that Jesus was the Messiah. His heart was right in the sight of God.
These things are meant to teach us that we must neither regard good men as infallible, because they are good men, nor yet suppose they have no grace, because their grace is weak and small. One brother may possess singular gifts, and be a bright and shining light in the Church of Christ. But let us not forget that he is a man, and as a man liable to commit great mistakes. — Another brother's knowledge may be scanty. He may fail to judge rightly on many points of doctrine. He may err both in word and deed. But has he faith and love towards Christ? Does he hold the Head? If so, let us deal patiently with him. What he sees not now, he may see hereafter. Like Peter, he may now be in the dark, and yet, like Peter, enjoy one day the full light of the Gospel.
Let us learn, in the second place, from these verses, that there is no doctrine of Scrijpture so deeply important as the doctrine of Christ's atoning death.
We cannot have clearer proof of this, than the language used by our Lord in rebuking Peter. He addresses him by the awful name of " Satan," as if he was an adversary, and doing the devil's work, in trying to prevent His death. He says to him, whom he had so lately called " blessed," " Get thee behind me, thou art an offence unto me." He. tells the man whose noble confession he had just commended so highly, '^ Thou savorest not the things that be of God, but those that be of men." Stronger words than these never fell from our Lord's lips. The error that drew from so loving a Saviour such a stern rebuke to such a true disciple, must have been a mighty error indeed.
The truth is, that our Lord would have us regard the crucifixion as the central truth of Christianity. Eight views of His vicarious death, and the benefits resulting from it, lie at the very foundation of Biblereligion. Never let us forget this. On matters of church government, and the form of worship, men may differ from us, and yet reach heaven in safety. On the matter of Christ's atoning death, as the way of peace, truth is only one. If we are wrong here, we are ruined for ever. Error on many points is only a skin disease. Error about Christ's death is a disease at the heart. Here let us take our stand. Let nothing move us from this ground. The sum of all our hopes must be, that " Christ has died for us." (1 Thess. v. 10.) Give up that doctrine, and we have no solid hope at all.
24 Then said Jesus unto his disci-
f)les, If any man will come after me, et him deny himself, and take up his cross, and follow me.
25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.
26 For what is a man profited, if he shall gain the whole world, and
lose his own soul? or what shall a man give in exchange for his soul?
27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.
28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
In order to see the connection of these verses, we must remember the mistaken impressions of our Lord's disciples as to the purpose of His coming into the world. Like Peter, they could not bear the idea of the crucifixion. They thought that Jesus had come to set up an earthly kingdom. They did not see that He must needs suffer and die. They dreamed of worldly honors and temporal rewards in their Master's service. They did not understand that true Christians, like Christ, must be made perfect through sufferings. Our Lord corrects these misapprehensions in words of peculiar solemnity, which we shall do well to lay up in our hearts.
Let us learn, in the first place, from these verses, that men must make up their minds to trouble and self-denial^ if they folloio Christ.
Our Lord dispels the fond dreams of His disciples, by telling them that His followers must " take up the cross." The glorious kingdom they were expecting, was not about to be set up immediately. They must make up their minds to persecution and affliction, if they intended to be His servants. They must be content to " lose their lives," if they would have their souls saved.
It is good for us all to see this point clearly. We must not conceal from ourselves that true Christianity brings with it a daily cross in this life, while it offers us a crown of glory in the life to come. The flesh must be daily crucified. The devil must be daily resisted. The world must be easily overcome. There is a warfare to be waged, and a battle to be fought. All this is the inseparable accompaniment of true religion. Heaven is not to be won without it. Never was there a truer word than the old saying, " No cross, no crown \" If we never found this out by experience, our souls are in a poor condition.
Let us learn, in the second place, from these verses, that there is nothing so precious as a man's soul.
Our Lord teaches this lesson by asking one of the most solemn questions that the New Testament contains. It is a question so well known, and so often repeated, that people often lose sight of its searching character. But it is a question that ought to sound in our ears like a trumpet, whenever we are tempted to neglect our eternal interests: " What shall it profit a man if he gain the whole world and lose his own soul?''
There can only be one answer to this question. There is nothing on earth, or under the earth, that can make amends to us for the loss of our souls. There is nothing that money can buy, or man can give, to be named in comparison with our souls. The world, and all that it contains is temporal. It is all fading, perishing, and passing away. The soul is eternal. That one single word is the key to the whole question. Let it sink down deeply into our hearts. Are we wavering in our religion? Do we fear the cross? Does the way seem too narrow? Let our Master's words ring in our ears, " What shall it profit a man?" and let us doubt no more. ■- Let us learn, in the last place, that the seoond coming of Christ is the time ivhen His people shall receive their rewards. ^' The Son of Man shall come in the glory of His Father, and then shall he reward every man according to his works."
There is deep wisdom in this saying of our Lord's, when viewed in connection with the preceding verses. He knows the heart of a man. He knows how soon we are ready to be cast down, and like Israel of old to be '^discouraged by the way." (Num. xxi.4.) He therefore holds out to us a gracious promise. He reminds us that He has yet to come a second time, as surely as He came the first time. He tells us that this is the time when His disciples shall receive their good things. There will be glory, honor, and reward in abundance one day for all who have served and loved Jesus. But it is to be in the dispensation of the second advent, and not of the first. The bitter must come before the sweet, the cross before the crown. The first advent is the dispensation of the crucifixion. The second advent is the dispensation of the kingdom. We must submit to take part with our Lord in His humiliation, if we mean ever to share in his glory.
And now let us not leave these verses without serious self-inquiry as to the matters which they contain. We have heard of the necessity of taking up the cross, and denying ourselves. Have we taken it up, and are we carrying it daily? — We have heard of the value of the soul. Do we live as if we believed it? — We have heard of Christ's second advent. Do we look forward to it with hope and joy? — Happy is that man who can give a satisfactory answer to these questions.