Expositions of Holy Scripture Volume I Part 23

The strongest thing is love, armed with celestial armour. 'Truth and meekness and righteousness' are our keenest-edged weapons--this is true for _Christian morals_; and for _politics_ in a measure which the world has not yet learned.

'Put up thy sword into its sheath,'

(b) The parallel.

It is not to be forgotten that the work which the soldier did in type is the work which Christ does. He is the true Moses who leads us through the wilderness. But also He is the Captain who will bring us into the mountain of His inheritance.

But besides this, we too often forget the soldier-like virtues in the character of Christ.

We have lost sight of these very much, but certainly they are present and most conspicuous. If only we will look at our Lord's life as a real human one, and apply the same tests and terms to it which we do to others, we shall see these characteristics plainly enough.

What do we call persistence which, in spite of all opposition, goes right on to the end, and is true to conscience and duty, even to death?

What do we call the calmness which forgets self even in the agonies of pain on the cross? What do we call the virtue which rebukes evil in high places and never blanches nor falters in the utterance of unwelcome truths?

Daring courage. | Promptness of action. | All conspicuous in Jesus.

Iron will. |

It has become a commonplace thing now to say that the bravery which dares to do right in the face of all opposition is higher than that of the soldier who flings away his life on the battlefield. The soldiers of peace are known now to deserve the laurel no less than the heroes of war.

But who can tell how much of the modern world's estimate of the superiority of moral courage to mere brute force is owing to the history of the life of Christ?

We find a further parallel in the warfare through which He conquers for us the land.

His own struggle ('I have overcome'), and the lesson that we too must fight, and that all our religious life is to be a conflict. It is easy to run off into mere rhetorical metaphor, but it is a very solemn and a very practical truth which is taught us, if we ponder that name of the warrior Leader borne by our Master as explained to us by Himself in His words, 'In the world ye shall have tribulation; but be of good cheer, I have overcome the world.'

Ps. cx. 'Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.'

II. The significance of the name.

Joshua means G.o.d is Saviour. As borne by the Israelitish leader, it pointed both him and the people away from him to the unseen and omnipotent source of their victory, and was in one word an explanation of their whole history, with all its miracles of deliverance and preservation of that handful of people against the powerful nations around. It taught the leader that he was only the lieutenant of an unseen Captain. It taught the soldiers that 'they got not the land in possession by their own arms, but because He had a favour unto them.'

1. G.o.d as Saviour appears in highest manifestation in Jesus.

I do not now mean in regard to the nature of the salvation, but in regard to the relation between the human and the divine. Joshua was the human agent through which the divine will effected deliverance, but, as in all helpers and teachers, he was but the instrument. He could not have said, 'I lead you, I give you victory.' His name taught him that he was not to come in his own name. But '_he_ shall save'--not merely G.o.d shall save through him. And '_his_ people'--not 'the people of _G.o.d_'

All this but points to the broad distinction between Christ and all others, in that G.o.d, the Saviour, is manifest in Him as in none other.

We are not detracting from the glory of G.o.d when we say that Christ saves us.

Christ's consciousness of being Himself Salvation is expressed in many of His words. He makes claims and puts forward His own personality in a fas.h.i.+on that would be blasphemy in any other man, and yet all the while is true to His name, 'G.o.d is the Saviour.'

The paradox which lies in these earliest words, the great gulf between the name and the interpretation on the angel's lips, is only solved when we accept the teaching which tells us that in that Word made flesh and dwelling among us, we behold 'G.o.d manifest in the flesh,' and 'in Christ reconciling the world unto Himself.'

The name guards us, too, from that very common error of thinking of Christ as if He were more our Saviour than G.o.d is. We are not without need of this warning. Christ does not bend the divine will to love, is not more tender than our Father G.o.d.

2. The Salvation brought by Jesus is in its nature the loftiest.

It is with strong emphasis that the angel defines the sphere of salvation as being 'their sins.' The Messianic expectation had been degraded as it flowed through the generations, as some pure stream loses its early sparkle, and gathers sc.u.m on its surface from filth flung into it by men. Mere deliverance from the Roman yoke was all the salvation that the ma.s.s wanted or expected, and the tragedy of the Cross was foreshadowed in this prophecy which declares an inward emanc.i.p.ation from sin as the true work of Mary's unborn Son.

We can discern the Jewish error in externalising and materialising the conception of salvation, but many of us repeat it in essence. What is the difference between the Jew who thought that salvation was deliverance from Rome, and the 'Christian' who thinks that it is deliverance not from sin but from its punishment?

We have to think of a liberation from sin itself, not merely from its penalties. This thought has been often obscured by preachers, and often neglected by Christians, in whom selfishness and an imperfect understanding of the gospel have too often made salvation appear as merely a means of escape from impending suffering. All deep knowledge of what _Sin_ is teaches us that it is its own punishment, and that the h.e.l.l of h.e.l.l is to be under the dominion of evil.

3. G.o.d's people are His people.

Israel was _G.o.d's_ portion--and Joshua was but their leader for a time.

But the people of G.o.d are the people of Christ.

The way by which we become the people of Jesus is simply by faith in Him.

III. The usage of the name.

It was a common Jewish name, but seems to have been almost abandoned since then by Jews from abhorrence, by Christians from reverence.

The Jewish fanatic who during the siege stalked through Jerusalem shrieking, 'Woe to the city', and, as he fell mortally wounded, added, 'and to myself also,' was a Jesus. There is a Jesus in Colossians.

We find it as the usual appellation in the Gospels, as is natural. But in the Epistles it is comparatively rare alone.

The reason, of course, is that it brings mainly before us the human personality of Jesus. So when used alone in later books it emphasises this: 'This same Jesus shall so come'. 'We see Jesus, made a little, etc.'

Found in frequent use by two cla.s.ses of religionists--_Unitarian_ and _Sentimental_.

We should seek to get all the blessing out of it, and to dwell, taught by it, on the thoughts of His true manhood, tempted, our brother, bone of our bone.

We should beware of confining our thoughts to what is taught us by that name. Jesus is the Christ, the Son of G.o.d. Even with thoughts of His lovely human character let us blend thoughts of His Messianic office and of His divine nature. We shall not see all the beauty of Jesus unless we know Him as the Christ, the Son of the Highest.

And besides the name written on His vesture and his thigh, He bears a name which no man knoweth but Himself. Beyond our grasp is His uncommunicable name, His deep character, but near to us for our love and for our faith is all we need to know. That name which He bore in His humiliation He bears still in His glory, and the name which is above every name, and at which every knee shall bow, is the name by which Jewish mothers called their children, and through eternity we shall call His name Jesus because He hath finally and fully saved us from our sins.

THE FIRST-FRUITS OF THE GENTILES

'Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2. Saying, Where is He that is born King of the Jews? for we have seen His star in the east, and are come to wors.h.i.+p Him. 3. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. 5. And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, 6. And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. 7. Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. 8. And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found Him, bring me word again, that I may come and wors.h.i.+p Him also. 9. When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10. When they saw the star, they rejoiced with exceeding great joy. 11. And when they were come into the house, they saw the young child with Mary His mother, and fell down, and wors.h.i.+pped Him: and when they had opened their treasures, they presented unto Him gifts; gold, and frankincense, and myrrh.

31. And being warned of G.o.d in a dream that they should not return to Herod, they departed into their own country another way.'--MATT.

ii. 1-12.

Matthew's Gospel is the gospel of the King. It has a distinctly Jewish colouring. All the more remarkable, therefore, is this narrative, which we should rather have looked for in Luke, the evangelist who delights to emphasise the universality of Christ's work. But the gathering of the Gentiles to the light of Israel was an essential part of true Judaism, and could not but be represented in the Gospel which set forth the glories of the King. There is something extremely striking and stimulating to the imagination in the vagueness of the description of these Eastern pilgrims. Where they came from, how long they had been in travelling, how many they were, what was their rank, whither they went,--all these questions are left unsolved. They glide into the story, present their silent adoration, and as silently steal away.' The tasteless mediaeval tradition knows all about them: they were three; they were kings. It knows their names; and, if we choose to pay the fee, we can see their bones to-day in the shrine behind the high altar in Cologne Cathedral. How much more impressive is the indefiniteness of our narrative! How much more the half sometimes is than the whole!

I. We see here heathen wisdom led by G.o.d to the cradle of Christ. It is futile to attempt to determine the nationality of the wise men. Possibly they were Persian magi, whose astronomy was half astrology and wholly observation, or they may have travelled from some place even deeper in the mysterious East; but, in any case, they were led by G.o.d through their science, such as it was. The great lesson which they teach remains the same, however subordinate questions about the nature of the star and the like may be settled. The sign in the heavens and its explanation were both of G.o.d, whether the one was a natural astronomical phenomenon or a supernatural light, and the other the conclusions of their science or the inbreathing of His wisdom. So they stand as representatives of the great truth, that, outside the limits of the people of revelation, G.o.d moved on hearts and led seeking souls to the light in divers manners. These silent strangers at the cradle carry on the line of recipients of divine messages outside of Israel which is headed by the mysterious Melchizedek, and includes that seer who saw a star arise out of Jacob, and which, in a wider sense, includes many a 'poet of their own' and many a patient seeker after truth. Human wisdom, as it is called, is G.o.d's gift. In itself, it is incomplete. It raises more questions than it solves. Its highest function is to lead to Jesus. He is Lord of the sciences, as of all that belongs to man; and notwithstanding all the appearances to the contrary at present, we may be sure that the true scope of all knowledge, and its certain end, is to lead to the recognition of Him.

May we not see in these Magi, too, a type of the inmost meaning of heathen religions? These faiths have in them points of contact with Christianity. Besides their falsehoods and abhorrent dark cruelties and l.u.s.tfulnesses, they enshrine confessions of wants which the King in the cradle alone can supply. Modern unbelieving teachers tell us that Christianity and they are alike products of man's own religious faculty.

But the truth is that they are confessions of need, and Christianity is the supply of the need. At bottom, their language is the question of the wise men, 'Where is He?' Their sacrifices proclaim man's need of reconciliation. Their stories of the G.o.ds coming down in the likeness of men, speak of his longing for a manifestation of G.o.d in the flesh. The cradle and the cross are Heaven's answer to their sad questions.

II. The contrast of these Gentiles' joyful eagerness to wors.h.i.+p the King of Israel, with the alarm of his own people at the whisper of his name, is a prelude of the tragedy of his rejection, and the pa.s.sing over of the kingdom to the Gentiles. Notice the bitter and scornful emphasis of that 'Herod the _king_' coming twice in the story in immediate connection with the mention of the true King. He was a usurper, caricaturing the true Monarch. Like most kings who have had 'great'

tacked to their names, his greatness consisted mainly in supreme wickedness. Fierce, l.u.s.tful, cunning, he had ruled without mercy; and now he was pa.s.sing through the last stages of an old age without love, and ringed round by the fears born of his misdeeds. He trembles for his throne, as well he may, when he hears of these strangers. Probably he does not suppose them mixed up with any attempt to unseat him, or he would have made short work of them; unless, indeed, his craft led him to dissemble until he had sucked them dry and had used them to lead him to the infant rival, after which he may have meant to murder them too. But he recognises in their question the familiar tones of the Messianic hope, which he knew was ever lying like glowing embers in the breast of the nation, ready to be blown into a flame. His creatures in the capital might disown it, but he knew in his secret heart that he was a usurper, and that at any moment that smouldering hatred and hope might burn up him and his upstart monarchy. An evil conscience is full of fears, and shrinks from the good news that the King of all is at hand. His coming should be joy, as is that of the bursting spring or the rosy dawn; but our own sin makes the day of the Lord darkness and not light, and sends us cowering into our corners to escape these searching eyes.

Nor less tragic and perverted is the trouble which 'all Jerusalem'

shared with Herod. The Magi had naturally made straight for the capital, expecting to find the new-born King there, and His city jubilant at His birth. But they traverse its streets only to meet none who know anything about Him. They must have felt like men who see, gleaming from far on some hill-side, a brightness which has all vanished when they reach the spot, or like some of our mission converts brought to our 'Christian country,' and seeing how little our people care for the Christ whom they have learned to know. Their question indicates utter bewilderment at the contrast between what they had seen in the East and what they found in Jerusalem. They must have been still more perplexed if they observed the effect of their question. n.o.body in Jerusalem knew anything about their King. That was strange enough. But n.o.body wanted Him. That was stranger still. A prophet had long ago called on 'Zion' to 'rejoice greatly'

because 'thy King cometh'; but now anxiety and terror cloud all faces.

It was partly because self-interest bound many to Herod, and partly because they all feared that any outburst of Messianic hopes would lead to fresh cruelties inflicted by the relentless, trembling tyrant. So the Magi, who represented the eagerness of Gentile hearts grasping the new hopes, and claiming some share in Israel's Messiah, saw His own people careless, and, if moved from their apathy, alarmed at the unwelcome tidings that the promise which had shone as a great light through dreary centuries was at last on the eve of fulfilment. So the first page on the gospel history antic.i.p.ates the sad issue: 'They shall come from the east, and from the west,' and you yourselves shall be thrust out.