Expositor's Bible: The Gospel Of Matthew Part 14

"The holy to the holiest leads, The kingdoms are but one."

The porch is on earth, the palace is in heaven; and we may be very sure that all whom the King acknowledges in the porch shall be welcome in the palace.

What a rebuke in these words of our Lord to those who deal with children indiscriminately, as if they were all dead in trespa.s.ses and sins. How it must grieve the Saviour's heart when lambs of His own fold who may have been His from their earliest infancy are taught that they are utterly lost, and must be lost for ever, unless they pa.s.s through some extraordinary change, which is to them only a nameless mystery. It is a mistake to think that children as a rule need to be dragged to the Saviour, or frightened into trusting Him: what they need is to be _suffered_ to come. It is so natural for them to come, that all they need is very gentle leading, and above all nothing done to hinder or discourage them: "Suffer little children, and forbid them not, to come unto Me: for of such is the kingdom of heaven."

THE RICH YOUNG MAN (vv. 16-22).

Another inference from these precious words of Christ is the importance of seeking to win the children for Christ while yet they are children, ere the evil days come, or the years draw nigh, when they will be apt to say they have no pleasure in Him. It is a sad thing to think how soon the susceptibility of the child-nature may harden into the impenetrability which is sometimes found even in youth. Is there not a suggestion of this in the story of the young man which immediately follows?

There was everything that seemed hopeful about him. He was young, so his heart could not be very hard; of good moral character, amiable in disposition, and stirred with n.o.ble aspirations; moreover, he did the very best thing in coming to Christ for guidance. Yet nothing came of it, because of one obstacle, which would have been no hindrance in his childhood, but which proved insurmountable now. Young as he was, his affections had had time to get so intertwined with his worldly possessions, that he could not disengage them, so that instead of following Christ "he went away sorrowful."

The manner of our Lord's dealing with this young man is exceedingly instructive. Some have found a difficulty in what seems to them the strange answer to the apparently straightforward and admirable question "What good thing shall I do, that I may have eternal life?"

Why did He not give the same answer which St. Paul afterwards gave to the Philippian jailer? Why did He not only fail to bring Himself forward as the way, the truth and the life, but even disclaim the goodness which the young man had imputed to Him? And why did He point him to the law instead of showing him the Gospel? Everything becomes quite clear when we remember that Christ dealt with people not according to the words they spoke, but according to what He saw to be in their hearts. Had this young man been in a state of mind at all like that of the Philippian jailer when he came trembling and fell down before Paul and Silas, he would no doubt have had a similar answer. But he was in the very opposite condition. He was quite satisfied with his own goodness; it was not salvation he was seeking, but some new merit to add to the large stock he already had: "what good thing shall I do" in addition to all the well-known goodness of my character and daily life? what extra claim can I establish upon the favour of G.o.d? Manifestly his idea of goodness was only conventional; it was the goodness which pa.s.ses muster among men, not that which justifies itself before the all-searching eye of G.o.d; and having no higher idea of goodness than that, he of course used it in no higher sense, when he addressed Christ as "good Master." There could, then, be no more appropriate or more heart-searching question than this,--"_Why_ callest thou Me good?" (it is only in the conventional sense you use the term, and conventional goodness is no goodness at all); "there is none good but One, that is G.o.d." Having thus stimulated his easy conscience, He sends him to the law that he may have knowledge of his sin, and so may take the first step towards eternal life. The young man's reply to this reveals the secret of his heart, and shows that Christ had made no mistake in dealing with him as He did. "Which?" he asks, evidently expecting that, the Ten Commandments being taken for granted, there will be something higher and more exacting, the keeping of which will bring him the extra credit he hopes to gain.

The Lord's answer to his question was well fitted to take down his spiritual pride, pointing him as it did to the commonplace Decalogue, and to that part of it which seemed the easiest; for the first table of the law is pa.s.sed over, and only those commandments mentioned which bear upon duty to man. And is there not special skill shown in the way in which they are marshalled, so as to lead up to the one which covered his weak point? The sixth, the seventh, the eighth, the ninth, the fifth are rapidly pa.s.sed in review; then the mind is allowed to rest on the tenth, not, however, in its mere negative form, "Thou shalt not covet," but as involved in that positive requirement which sums up the whole of the second table of the Law, "Thou shalt love thy neighbour as thyself." We can imagine how the Saviour would mark the young man's countenance, as one after another the commandments were pressed upon his conscience, ending with that one which should have pierced him as with a two-edged sword. But he is too strongly encased in his mail of self-righteousness; and he only replies, "All these things have I kept from my youth up: what lack I yet?" Clearly it is a surgical case; the medicine of the Commandments will not do; there must be the insertion of the knife: "Go, and sell that thou hast, and give to the poor."

Let us not, however, mistake the tone. "Jesus beholding him loved him"

(Mark x. 21); and the love was never warmer than at the moment when He made this stern demand. There was sorrow on His face and in His tone when He told him of the hard necessity; and there was a heart full of love in the gracious invitation which rounded off the sharp saying at the end: "Come, and follow Me." Let us hope that the Saviour's compa.s.sionate love was not finally lost on him; that, though he no doubt did lose the great opportunity of taking a high place in the kingdom, he nevertheless, before all was done, bethought him of the Master's faithful and loving words, repented of his covetousness, and so found an open door and a forgiving welcome.

DANGER OF RICHES (vv. 23-26).

So striking an incident must not be allowed to pa.s.s without seizing and pressing the great lesson it teaches. No lesson was more needful at the time. Covetousness was in the air; it was already setting its mark on the Hebrew people, who, as they ceased to serve G.o.d in spirit and in truth, were giving themselves over more and more to the wors.h.i.+p of mammon; and, as the Master well knew, there was one of the twelve in whom the fatal poison was even then at work. We can understand, therefore, the deep feeling which Christ throws into His warning against this danger, and His special anxiety to guard all His disciples against an over-estimate of this world's riches.

We shall not, however, fully enter into the mind of our Lord, if we fail to notice the tone of compa.s.sion and charity which marks His first utterance. He is still thinking kindly of the poor rich young man, and is anxious to make all allowance for him. It is as if He said, "See that you do not judge him too harshly; think how hard it is for such as he to enter the kingdom." This will explain how it is that in repeating the statement He found it desirable, as recorded by St.

Mark, to introduce a qualification in order to render it applicable to all cases: "How hard is it for them that trust in riches to enter into the kingdom!" But while softening it in one direction, He puts it still more strongly in another: "Again I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of G.o.d." We shall not enter into the trivial discussion as to the needle's eye; it is enough to know that it was a proverbial phrase, probably in common use, expressing in the strongest way the insurmountable obstacle which the possession of riches, when these are trusted in and so put in place of G.o.d, must prove to their unfortunate owner.

The disciples' alarm expressed in the question "Who, then, can be saved?" does them much credit. It shows that they had penetration enough to see that the danger against which their Master was guarding them did not beset the rich alone; that they had sufficient knowledge of themselves to perceive that even such as they, who had always been poor, and who had given up what little they had for their Master's sake, might nevertheless not be free enough from the well-nigh universal sin to be themselves quite safe. One cannot help thinking that the searching look, which St. Mark tells us their Lord bent on them as He spoke, had something to do with this unusual quickness of conscience. It reminds us of that later scene, when each one asked, "Lord, is it I?" Is there any one of us, who, when that all-seeing Eye is fixed upon us, with its pure and holy gaze into the depths of our being, can fail to ask, with the conscience-stricken disciples, "Who, then, can be saved?"

The answer He gives does not at all lighten the pressure on the conscience. There is no recalling of the strong words which suggest the idea of utter impossibility. He does not say, "You are judging yourselves too strictly"; on the contrary, He confirms their judgment, and tells them that there they are right: "With men this _is_ impossible"; but is there not another alternative? "Who art thou, O great mountain? before Zerubbabel thou shalt become a plain;" "With G.o.d all things are possible." A most significant utterance this for those to ponder who, instead of following our Lord's dealing with this case to its close, treat it as if the final word had been "If thou wilt enter into life, keep the commandments." This favourite pa.s.sage of the legalist is the one of all others which most completely overthrows his hopes, and shows that so deep are the roots of sin in the heart of man, even of the most amiable and most exemplary, that none can be saved except by the power of divine grace overcoming that which is to men an impossibility. "Behold, G.o.d is my salvation."

It is worthy of note that it is as a hindrance to _entering_ the kingdom that riches are here stigmatised,--which suggests the thought that the danger is not nearly so great when riches increase to those who have already entered. Not that there is even for them no serious danger, nor need of watching and of prayer that as they increase, the heart be not set upon them; but where there is true consecration of heart the consecration of wealth follows as a natural and easy consequence. Riches are a responsibility to those that are in the kingdom; they are a misfortune only to those who have not entered it.

As on the question of marriage or celibacy, so on that of property or poverty, the Romanist has pushed our Lord's words to an extreme which is evidently not intended. It was plain even to the disciples that it was not the mere possession of riches, but the setting the heart on them, which He condemned. If our Lord had intended to set forth the absolute renunciation of property as a counsel of perfection to His disciples, this would have been the time to do it; but we look in vain for any such counsel. He saw it to be necessary for that young man; but when He applies the case to disciples in general, He does not say "If any man will come after Me, let him sell all that he has, and give to the poor," but contents Himself with giving a very strong warning against the danger of riches coming between man and the kingdom of G.o.d. But while the ascetic interpretation of our Lord's words is manifestly wrong, the other extreme of reducing them to nothing is far worse, which is the danger now.

REWARDS (xix. 27-xx. 16[15]).

The thought of sacrifice very naturally suggests as its correlative that of compensation; so it is not at all to be wondered at that, before this conversation ended, the impulsive disciple, so much given to think aloud, should blurt out the honest question: "Behold, we have forsaken all and followed Thee; what shall we have therefore?" He could not but remember that while the Master had insisted on His disciples denying self to follow Him, He had spoken no less clearly of their finding life through losing it, and of their being rewarded according to their deeds (see xvi. 24-27). A more cautious man would have hesitated before he spoke; but it was no worse to speak it than to think it: and then, it was an honest and fair question; accordingly our Lord gives it a frank and generous answer, taking care, however, before leaving the subject, to add a supplementary caution, fitted to correct what was doubtful or wrong in the spirit it showed.

Here, again, we see how thoroughly natural is our Saviour's teaching.

"Not to destroy, but to fulfil," was His motto. This is as true of His relation to man's nature as of His relation to the law and the prophets. "What shall we have?" is a question not to be set aside as wholly unworthy. The desire for property is an original element in human nature. It was of G.o.d at the first; and though it has swelled out into most unseemly proportions, and has usurped a place which does by no means belong to it, that is no reason why it should be dealt with as if it had no right to exist. It is vain to attempt to root it out; what it needs is moderating, regulating, subordinating. The tendency of perverted human nature is to make "What shall we have?"

the first question. The way to meet that is not to abolish the question altogether, but to put it last, where it ought to be. To be, to do, to suffer, to enjoy--that is the order our Lord marks out for His disciples. If only they have it as their first anxiety to be what they ought to be, and to do what they are called to do, and are willing, in order to this, to take up the cross, to suffer whatever may be theirs to suffer, then they may allow as large scope as they please to the desire for possession and enjoyment.

Observe the difference between the young man and the disciples. He was coming to Christ for the first time; and if our Lord had set before him what he would gain by following Him, He would have directly encouraged a mercenary spirit. He therefore says not a word to him about prospects of reward either here or hereafter. Those who choose Christ must choose Him for His own sake. Our Saviour dealt in no other way with Peter, James and John. When first He called them to follow Him, He said not a word about thrones or rewards; He spoke of work: "Follow Me, and I will make you fishers of men"; and it was not till they had fully committed themselves to Him that He went so far as to suggest even in the most general way the thought of compensation. It would have spoiled them to have put such motives prominently before them at an earlier stage. But it is different now. They have followed Him for months, even years. They have been tested in innumerable ways.

They are not certainly out of danger from the old selfishness; but with the exception of one of them, who is fast developing into a hypocrite, all they need is a solemn word of caution now and then. The time had come when their Master might safely give them some idea of the prospects which lay before them, when their cross-bearing days should be over.

The promise looks forward to an entirely altered state of things spoken of as "the regeneration"--a remarkable term, reminding us of the vast scope of our Saviour's mission as ever present to His consciousness even in these days of smallest things. The word recalls what is said in the book of Genesis as to "the generation of the heaven and of the earth," and suggests by antic.i.p.ation the words of the Apocalypse concerning the regeneration, "Behold, I make all things new," and "I saw a new heaven and a new earth." That the reference is to that final rest.i.tution of all things, and not merely to the new dispensation, seems evident from the words which immediately follow: "When the Son of man shall sit on the throne of His glory." Why, then, was the promise given in words so suggestive of those crude notions of an earthly kingdom, above which it was so difficult and so important for the disciples to rise? The answer is to be found in the limitation of human language: "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which G.o.d hath prepared for them that love Him"; accordingly, if the promise was to be of any use to them in the way of comfort and encouragement, it must be expressed in terms which were familiar to them then. To their minds the kingdom was as yet bound up with Israel; "the twelve tribes of Israel" was as large a conception of it as their thoughts could then grasp; and it would certainly be no disappointment to them when they afterwards discovered that their relation as apostles of the Lord was to a much larger "Israel," embracing every kindred and nation and people and tribe; and though their idea of the thrones on which they would sit was then and for some time afterwards quite inadequate, it was only by starting with what ideas of regal power they had, that they could rise to those spiritual conceptions which, as they matured in spiritual understanding, took full possession of their minds.

The Lord is speaking, however, not for the apostles alone, but for all His disciples to the end of time; so He must give a word of cheer, in which even the weakest and most obscure shall have a part (ver.

29). Observe that here also the promise is only for those who have left what they had for the sake of Christ. We are not authorised to go with a message after this form: "If you leave, you will get." The reward is of such a nature that it cannot be seen until the sacrifice is made. "Except a man be born again, he cannot see the kingdom of G.o.d;" until a man loses his life for Christ's sake, he cannot find it.

But when the sacrifice has been made, then appears the compensation, and it is seen that even these strong words are not too strong: "Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, shall receive an hundredfold, and shall inherit everlasting life." The full consideration of this promise belongs rather to St. Mark's Gospel, in which it is presented without abridgment.

The supplementary caution--"But many that are first shall be last; and the last shall be first"--is administered in apparent reference to the spirit of the apostle's question, which exhibits still some trace of mercenary motive, with something also of a disposition to self-congratulation. This general statement is ill.u.s.trated by the parable immediately following it, a connection which the unfortunate division into chapters here obscures; and not only is an important saying of our Lord deprived in this way of its ill.u.s.tration, but the parable is deprived of its key, the result of which has been that many have been led astray in its interpretation. We cannot attempt to enter fully into the parable, but shall only make such reference to it as is necessary to bring out its appropriateness for the purpose our Lord had in view. Its main purport may be stated thus: many that are first in amount of work shall be last in point of reward; and many that are last in amount of work shall be first in point of reward. The principle on which this is based is plain enough: that in estimating the reward it is not the quant.i.ty of work done or the amount of sacrifice made that is the measure of value, but the spirit in which the work is done or the sacrifice made. The labourers who made no bargain at all, but went to work on the faith of their Master's honour and liberality, were the best off in the end. Those who made a bargain received, indeed, all they bargained for; but the others were rewarded on a far more liberal scale, they obtaining much more than they had any reason to expect. Thus we are taught that those will be first who think least of wages as wages, and are the least disposed to put such a question as, "What shall we then have?" This was the main lesson for the apostles, as it is for all who occupy places of prominence in the kingdom. It is thus put in later years by one of those who now for the first time learned it: "Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward" (2 John 8). "Look to yourselves," see that your spirit be right, that there be nothing selfish, nothing mercenary, nothing vainglorious; else much good labour and real self-denial may miss its compensation.

Besides the lesson of caution to the great ones, there is a lesson of encouragement to the little ones in the kingdom--those who can do little and seem to themselves to sacrifice little for Christ. Let such remember that their labour and self-denial are measured not by quant.i.ty but by quality, by the spirit in which the service, however small it be, is rendered, and the sacrifice, trifling as it seems, is made. Not only is it true that many that are first shall be last; but also that many of the last shall be first. "If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not."

Neither in the general statement of our Lord, nor in the parable which ill.u.s.trates it, is there the slightest encouragement to idlers in the vineyard--to those who do nothing and sacrifice nothing for Christ, but who think that, when the eleventh hour comes, they will turn in with the rest, and perhaps come off best after all. When the Master of the vineyard asks of those who are standing in the market-place at the eleventh hour, "Why stand ye here all the day idle?" their answer is ready, "Because no man hath hired us." The invitation came to them, then, for the first time, and they accepted it as soon as it was given them. Suppose the Master of the vineyard had asked them in the morning, and at the first hour and the second and the third, and so on all the day, and only at the eleventh hour did they deign to notice His invitation, how would they have fared?

[15] The latter part of ver. 16--"Many be called, but few chosen"--does not properly belong to this pa.s.sage (see R.V.); its consideration will therefore be postponed till its proper place is reached (see chap. xxii. 14).

XVI.

_TO JERUSALEM._

MATT xx. 17-xxi. 17.

I.--THE GOING UP (xx. 17-34).

We have now reached the last stage of the long and sorrowful journey to Jerusalem. From the corresponding pa.s.sage in the second Gospel we learn that the disciples were greatly moved by something in their Master's manner: "they were amazed; and as they followed, they were afraid." It would appear, indeed, that they had considerable hesitation in following at all, for it is pointedly mentioned that "Jesus went before them," a hesitation which was no doubt due to the same feeling which prompted Peter, on the first announcement of the journey to Jerusalem and what it would involve, to say "Be it far from Thee, Lord"; and as then, so now, the Saviour felt it as an obstacle in His onward path which He must resolutely put out of the way; and it was doubtless the new and severe effort required of that heroic will to set it aside, and in doing so to face the gathering storm alone, which explained His unwonted agitation as He addressed Himself to the last stage of the fatal journey.

Still, He longs to have His disciples in sympathy with Him. He knows well that not yet have they fully appreciated what He has said to them; accordingly, at some convenient point on the way, He takes them by themselves and tells them once again, more distinctly and definitely than ever, what must be the issue of the step He is now taking (vv. 17-19). St. Luke tells us that even yet "they understood none of these things." Their minds must have been in a state of great bewilderment; and when we think of this, we may well admire that strong personal devotion to their Master which made them willing, however reluctantly and hesitatingly, still to follow Him into the dark unknown. With the one sad exception, they were thoroughly loyal to their King; they trusted Him absolutely; and though they could not understand why He should be mocked and scourged and crucified in His own capital, they were willing to go with Him there, in the full expectation that, in some way they then could not imagine, He should triumph over his enemies and erect those thrones and bring in that glory of the kingdom of which He had spoken.

This failure of theirs to comprehend the real situation, which one Evangelist mentions, is well ill.u.s.trated by an incident which happened on the road as recorded by the others--one of those evidently undesigned coincidences which continually meet us, and which, in a higher degree than mere circ.u.mstantial agreements, confirm our faith in the accuracy of the sacred writers. "Then came to Him the mother of Zebedee's children with her sons, wors.h.i.+pping Him, and desiring a certain thing of Him,"--the "certain thing," as it turned out, being that the two sons should have the chief places of honour in the kingdom. From the form in which the request was presented it would seem as if it had been founded on a misapprehension of one of His own sayings. In St. Mark's Gospel, where the part which the two sons themselves had in it is related, the very words of the application are given thus: "Master, we would that Thou shouldest do for us whatsoever we shall desire," as if to remind Him of His promise to any two of them who should agree as touching anything they should ask (xviii. 19), and to claim the fulfilment of it. It need not be a.s.sumed that the request was a purely selfish one. However vague their ideas may have been as to the days of darkness that awaited them in Jerusalem, we cannot suppose that they left them wholly out of view; and if not, they must have been prepared, or have thought themselves prepared, to take foremost places in the battlefield as well as in the triumph that would surely follow. There may well have been, then, a touch of chivalry along with the grosser motive which, it is to be feared, was their main inspiration.

This makes it easier for us to understand the possibility of their coming with such a request at such a time. We all know how easy it is to justify a selfish proceeding when there is something to offset it.

We ourselves know how natural it is to think of those scriptures which suit our purpose, while we conveniently forget for the moment those that do not. Was it, then, unnatural that James and John, forgetting for the moment what their Lord had taught them as to the way to true greatness in His kingdom, should satisfy themselves with the thought that they were at all events taking up their cross in the first place, and as to the ulterior object were certainly acting up to the very plain and emphatic word of the Master Himself: "I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them."

This view of their state of mind is confirmed by our Lord's way of dealing with them. He first asks them what it is they have agreed upon; and, when the mother tells Him, He quietly shows them that, so far from agreeing together, none of them know what they are asking.

They are all using the same words, but the words might as well be in an unknown tongue,--better perhaps, inasmuch as to misunderstand is a degree worse than not to understand at all. He then proceeds to show them that the fulfilment of their request would involve issues for which as yet they were by no means prepared: "Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of?" Their answer confirms the view suggested, that they did not leave out altogether the thought of cross-bearing; but we have only to remember what took place in the course of a week to see that in saying "We are able," they knew as little of what they were promising as they had known of what they were asking. He will not, however, break the bruised reed of their devotion, nor quench the feeblest spark of self-denying courage; accordingly He does not slight their offer, but, in accepting it, He reminds them that the honours of the kingdom of heaven are not for favourites, or for those who may first apply, but only for those who approve themselves worthy in the sight of Him Who seeth all, and who rewards every man according to his deeds (ver. 23).

The ten were not much better than the two. It was natural, indeed, that, when they heard it, they should be "moved with indignation"; but, though natural, it was not Christian. Had they remembered the lesson of the little child, or even thought deeply enough of that very recent one about the last and the first, they would have been moved with something else than indignation. But need any one wonder that selfishness should be so very hard to kill? Is it not true to nature?

Besides, the Spirit had not yet been given, and therefore we need not wonder that even the plainest teaching of the Lord Himself failed to cast the selfish spirit out of His disciples then. "_Knowledge_ comes, but _wisdom_ lingers." On the other hand, think of the marvellous patience of the Master. How disappointing it must have been at such a time to see in all of them a spirit so wholly at variance with all that by precept and example He had been labouring to instil into them!

Yet without one word of reproach He teaches them the old lesson once again, gives them liberally the wisdom which they lack, and upbraids them not.

The words of Christ not only meet the case most fully, but reach far beyond the immediate occasion of their utterance. Thus He brings good out of evil, and secures that even the strife of His disciples shall make for "peace on earth." He begins by showing how absolutely in contrast to the kingdoms of the world is the kingdom He has come to establish. In them the great ones "lord it over" (R.V.) others; in it the great ones are those who serve. What a revolution of thought is involved in this simple contrast! of how much that is great and n.o.ble has it been the seed! The dignity of labour, the royalty of service, the pettiness of selfish ambition, the majesty of self-sacrificing love; the utter condemnation of the miserable maxim "Every man for himself"; the world's first question "What shall we have?" made the last, and its last question "What shall we give?" made the very first,--such are some of the fruits which have grown from the seed our Lord planted in so ungenial soil that day. We are, alas, still very far from realising that great ideal; but ever since that day, as an ideal, it has never been quite out of sight. Early Christianity under the guidance of the apostles strove, though with all too little success, to realise it; the chivalry of the middle ages, with its glorification of knighthood,[16] was an attempt to embody it; and what is the const.i.tutionalism of modern times but the development of the principle in political life, the real power being vested not in the t.i.tular monarch, who represents ideally the general weal, but in a _ministry_, so designated to mark the fact that their special function is to minister or serve, the highest position in the realm bearing the humble t.i.tle of _Prime Minister_, or first servant of the state. It is of value to have the principle before us as an ideal, even though it be buried under the tombstone of a name, the significance of which is forgotten; but when the kingdom of heaven shall be fully established on the earth, the ideal will be realised, not in political life only, but all through society. If only the ambition to serve our generation according to the will of G.o.d were to become universal, then would G.o.d's kingdom come and His will be done on earth even as it is in heaven.

Of this great principle of the heavenly kingdom the King Himself is the highest ill.u.s.tration: "even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many." There are those who write about "the service of man" as if the thought of it were a development of nineteenth-century enlightenment; but there it is in all its truth and grandeur in the life, and above all in the death, of our Lord and Saviour Jesus Christ! His entire life was devoted to the service of man; and His death was but the giving up in one final act of surrender what had all along been consecrated to the same high and holy ministry.

These closing words of the great lesson are memorable, not only as setting before us the highest exemplification of the law of service, which as "Son of Man" Christ gave to the world; but as presenting the first intimation of the purpose of the great sacrifice He was about to offer at Jerusalem. Again and again He had told the disciples that it was necessary; but now for the first time does He give them an idea why it was necessary. It is too soon, indeed, to give a full explanation; it will be time enough to unfold the doctrine of atonement after the atonement has been actually made. Meantime He makes it plain that, while His whole life was a life of ministering as distinguished from being ministered unto, the supreme service He had come to render was the giving of His life as a ransom, something to be rendered up as a price which must be paid to redeem His people. It is plain from this way of putting it, that He viewed the giving up of His life as the means by which alone He could save the "many" who should, as His redeemed or ransomed ones, const.i.tute His kingdom.