The Kingdom of Heaven; What is it? Part 3

The Sermon ended with mentioning some of the difficulties which the subjects of "The Kingdom of Heaven" would have to meet in the practice of G.o.dliness. In the first place, in order to become His subjects they would have to enter through a narrow gate, upon a path which few would find. For whilst, on the one hand, "Wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat," on the other hand, "Strait is the gate and narrow is the way which leadeth unto life, and few there be that find it" (S. Matt. vii.

13, 14). And when they had entered upon this narrow way, He warned them that they must be on their guard against being misled by foolish professors, because mere profession of obedience would neither prove them to be subjects of His Kingdom, nor win for them admission "in that day" into His glory and joy, "Not every one that saith unto Me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doeth the will of My Father which is in Heaven" (S. Matt. vii. 21-23).

Therefore they must set to work to do the will of G.o.d, and so be true subjects of Messiah's Kingdom. And then, as doers of His words, and not hearers only, they would be building like wise men "upon a rock"

(S. Matt. vii. 24).

The description thus given by the King Himself of the character and life of His subjects sets vividly before us the difficulties which a Christian must overcome. It may not be always easy to decide whether the expression "Kingdom of Heaven" refers to the Kingdom as it is now on earth, or as it will be hereafter in Heaven; but it is clear that our Blessed Lord would teach in this Sermon both the difficulty of becoming a professing Christian at all, and also the need of earnest strivings after holiness in order that a subject of His Kingdom of Grace should find a welcome when that Kingdom shall have become the Kingdom of Glory. And when we think of the very different standards. .h.i.therto aimed at either by Jews or Gentiles, we see at once the reason which prevented so many of His hearers from accepting "The Kingdom of Heaven." For it is clear that a man who had been brought up either as a Jew or as a Gentile would have to lay aside almost all his previous habits and modes of thought--he must become a new man altogether--to enter in.

Who then would enter in? Who would become subjects of the Kingdom of Heaven?

The Lord Jesus declared at once, what modern missionary experience still finds to be the case, that little children were the most likely to become His subjects, and the fittest to enter into "The Kingdom of Heaven." Some mothers once brought their little ones for His blessing; and when the disciples were hindering their coming, "He was much displeased and said unto them, Suffer little children to come unto Me, and forbid them not; for of such is the Kingdom of G.o.d" (S. Mark x.

14). And not only did He declare that little children were the most suitable to become His subjects; but He said also, that those who were grown up and wished to enter His Kingdom must become like children to do so. For He added, "Verily I say unto you, Whosoever shall not receive the Kingdom of G.o.d as a little child, he shall not enter therein" (S. Mark x. 15). And on another occasion He expressed His thankfulness that only child-like hearts could take in the mysteries of the Kingdom, saying, "I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes" (S. Luke x. 21).

When we read in such pa.s.sages as these of the difficulty of entering into "The Kingdom of Heaven," it becomes very important to remember that the Kingdom was not then set up; and that the words were spoken with respect to men who had grown up under other conditions and modes of thought. For whilst the words still apply literally and exactly to the case of converts from amongst the Heathen, they are not applicable at all, in the same sense, to persons who have long ago entered "The Kingdom of Heaven" as children, and have lived under its influence.

Thus, for instance, when we read that "a rich man shall hardly enter into the Kingdom of Heaven" (S. Matt. xix. 23), there is no need to suppose that the rich, who have grown up as His subjects, have less hope of Heaven than others. The temptations which come with riches are great, but the grace of G.o.d will enable His subjects, whether rich or poor, to serve Him faithfully, if they seek for it. The words clearly referred to the difficulty which the rich Jew or the rich heathen would find in declaring himself a subject of Jesus Christ. It is easier for the poor and the unlearned to become a Christian, than for the rich and the learned. In after years S. Paul found this to be the case at Corinth. "Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many n.o.ble are called"

(1 Cor. i. 26). And the same thing is still happening in heathen lands. The chief successes in India have been amongst the low castes of Tinnevelly, the hard-working Kols of Chota Nagpur, the simple Karens of the hills of Burma; and amongst the wealthy merchants and the learned Brahmins converts have been few. Experience confirms the truth of our Lord's teaching. He declared beforehand, that the rich, and the learned, and those who had enjoyed the greatest privileges, would be the most unwilling to be won over to His Kingdom. And the prediction has been fulfilled.

It might have been supposed that, when at last Messiah's Kingdom was set up, all who had enjoyed the privilege of knowing the true G.o.d, and had been taught to expect a Deliverer, as their King, would have eagerly sought admission into His Kingdom. But to one who made the remark, "Blessed is he that shall eat bread in the Kingdom of G.o.d," He spoke the Parable of "The Great Supper," teaching that many, who have the opportunity and the invitation will refuse to enter in, and make all kinds of excuses; and that others will have their places (S. Luke xiv. 15-24). And on another occasion He warned the Jews, that many would come from all quarters of the world, "and sit down in the Kingdom of G.o.d" (S. Luke xiii. 28, 29), whilst they themselves were thrust out. And we know how literally the warning has come true. And lest any one should be deceived into thinking that it was an easy thing to become His subject, He referred again and again to the difficulties which men must be prepared to meet and overcome in entering "The Kingdom of Heaven." To those who said that they would follow Him, He explained that entire devotion of self to G.o.d would be required of His subjects. A man must count the cost beforehand. "The dead" must be left to "bury their dead," whilst the man fulfils the commission which G.o.d entrusts to him, to "preach the Kingdom of G.o.d;"

and "No man having put his hand to the plough, and looking back, is fit for the Kingdom of G.o.d" (S. Luke ix. 57-62). But, on the other hand, for those who gave up freely all that they loved, "for the Kingdom of G.o.d's sake," the reward should be "manifold more" even "in this present time, and in the world to come life everlasting." (S.

Luke xviii. 29, 30). And He encouraged the few, who in their hearts accepted Him as their King, in such words as these, "Him that cometh unto me I will in no wise cast out" (S. John vi. 37); "Fear not, little flock; for it is your Father's good pleasure to give you the Kingdom" (S. Luke xii. 32).

The thought that the difficulties thus described referred in the first instance to those who were outside of "The Kingdom of Heaven," may well fill us with thankfulness that we have been brought into the Kingdom through the piety of our parents, without even an effort on our parts. We have been so far helped already, that we have been placed upon the narrow way that leadeth unto life; and though temptations of many kinds a.s.sail to entice us from the road, and though the difficulties of the way are great, we have the hope to encourage us, that, if we are in earnest, the grace of G.o.d the Holy Ghost will preserve us, that we may be welcomed at last as faithful subjects, and admitted into the Kingdom of Glory.

But at the same time we must remember that, in another sense, the words about the difficulty of entering "The Kingdom of Heaven" still apply to ourselves. For we have been admitted as subjects of the Kingdom, only that we may loyally serve our King; and we have been placed upon the narrow way, only that we may struggle up the steep ascent to Heaven. "The Kingdom of Heaven" is as yet in an imperfect condition here on earth. Here we are in a state of trial and probation, as well as of grace and blessing. And a day will come when the Kingdom of Grace will become the Kingdom of Glory. Then, they who have served their King, and proved themselves in the time of their trial to be His faithful soldiers and servants, will be welcomed into the joy of their Lord. But they who have professed to be His subjects, and have been satisfied with a mere profession, will cry, "Lord, Lord"

(S. Matt. vii. 22-23), in vain.

Therefore, our King still cries to us, as to His hearers before the Kingdom was set up, "Strive to enter in" (S. Luke xiii. 24). He still bids us build "upon the Rock," by being "doers of the word, and not hearers only" (S. James i. 22). And He still warns us of the dangers of riches; "The love of money is the root of all evil" (1 Tim. vi.

10). For we have still to be "the salt of the earth" and "the light of the world" (S. Matt. v. 13, 14). And the standard which He has set us is still, and ever will be, far above us; "Be ye therefore perfect, even as your Father which is in Heaven is perfect" (S. Matt. v. 48).

The teaching of our Lord about His subjects is thus seen to correspond with what His Apostles, in time to come, taught their converts when they addressed them, as "called to be saints" (Rom. i. 7, Ephes. i. 1, etc.). We know that the world would like to find some easier course than this. But it is impossible; because the subjects of "The Kingdom _of_ Heaven" are called that they may be ready for the life _in_ Heaven. And "without holiness no man shall see the Lord" (Heb. xii.

14).

In subsequent chapters we shall consider the means provided by the King to enable His subjects to become such as He described them. For the present, let the thought of our holy calling increase our sense of the infinite love and mercy of our King.

Let us think of His own description of His work. "The Son of Man is come to seek and to save that which was lost" (S. Luke xix. 10). When we were wandering in the ways of sin, ignorant of G.o.d our Father, and unfit to be admitted into our home or to enjoy it if admission were possible, He came to seek us out and bring us into His Kingdom. And now that He has "overcome the sharpness of death and opened the Kingdom of Heaven to all believers," our efforts after holiness are so imperfect, and our weakness and love of wandering are so great, that we should be in despair, if our King had not taught us His unceasing care. But this He has set forth in a well-known series of Parables; first, under the figure of a shepherd finding a stray sheep and calling friends and neighbours to rejoice over its recovery; then under the figure of a woman finding the lost coin; and, lastly, under the figure of a father welcoming home his prodigal son (S. Luke xv).

Therefore, our position is this. As subjects of "The Kingdom of Heaven," we are called, according to our Lord's own teaching, to a high and holy life; and the more we realise this truth the greater do our imperfections appear, and the clearer becomes our sense of the need of mercy, as well as help. But the King, who thus described His subjects, has also described His enduring love; and His invitation, still and for ever, applies to all who feel their unworthiness: "Come unto Me all ye that labour and are heavy laden, and I will give you rest" (S. Matt. xi. 28).

FOOTNOTE:

[9] See S. Matt. xvi. 18. Pearson on the Creed, p. 336.

CHAPTER V.

THINGS PERTAINING TO THE KINGDOM.

"Now is there solemn pause in earth and heaven; The Conqueror now His bonds hath riven, And Angels wonder why He stays below; Yet hath not man his lesson learned, How endless love should be returned."

Hitherto our thoughts about "The Kingdom of Heaven" have been founded on the teaching of the King respecting His Kingdom recorded in the Gospels. But we must not forget to give attention to the very important time in the life of our Lord extending between His Resurrection and Ascension, during which He appeared to His Apostles upon terms very different from those on which He had previously a.s.sociated with them[10]. And though few records have been preserved of His instructions to them during this period, we find this general description, which very clearly shows the nature of those instructions. In the Book of the Acts of the Apostles, S. Luke records that the time was spent in "speaking of the things pertaining to the Kingdom of G.o.d" (Acts i. 3). Consequently, though we have not His discourses in full, we know that the subject of them was still the same as in the time past--the good news of "The Kingdom of Heaven."

During the years of His public ministry the Apostles frequently asked their Lord to explain what they did not understand in His teaching.

And we may feel sure that, at this time, many things must have appeared to them in a new light, and many sayings must have gained a force and meaning which they had failed to perceive before. And if "The Kingdom of Heaven," about which He had said so much, was to be a real Kingdom, it is clear that there must have been many things on which they would require instruction, about the order and government of it, and about the practical carrying out of His loving designs for the salvation of the world. And inasmuch as we find that, almost immediately after their Lord's Ascension, the Apostles were fully prepared not merely to preach, as He had done, the good news of the Kingdom, but to call men into it as a Kingdom already established upon earth, we conclude that all these matters must have been fully explained to them during these days, and that these were "the things pertaining to the Kingdom of G.o.d" of which He spake.

Pa.s.sing by, for the present, other questions of difficulty which would very probably arise in their minds, there are two pa.s.sages in our Lord's discourses recorded in the Gospels which we can hardly doubt were discussed at this time; because some of His words have been preserved to us which connect those pa.s.sages with what afterwards became the practice of the Church.

The first question of difficulty which would naturally arise out of one of His former sayings, and to which He provided the answer, was this--What was to be the form of admission into "The Kingdom of Heaven"? He had said to Nicodemus, "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter the Kingdom of G.o.d" (S. John iii. 5). But what did the words mean? What steps were to be taken by one who wished to enter the Kingdom? With what use of water would the Holy Spirit's power be connected? Here was a practical question requiring a decided answer. And we conclude that this was one of "the things pertaining to the Kingdom" which were spoken of during this time, because we find a brief record of distinct instructions given by our Lord to His Apostles how they were to admit men as His disciples or subjects. No discourse is recorded, but this clear commission is handed down by S. Matthew--evidently given in such a way that the Apostles could not fail to understand its meaning--"Go ye and make disciples[11] of all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost" (S. Matt.

xxviii. 19). And consequently Holy Baptism became at once, and has been ever since, the form of admission into "The Kingdom of Heaven"

(Acts ii. 38-41). And being an outward form, and yet a spiritual act, we have herein both "the water and the Spirit." It is an outward form in which there is a ceremonial use of water; and yet it is a spiritual act, because united with the most solemn naming of the Name of G.o.d, as He has in these last days revealed Himself to man; "In the Name of the Father, and of the Son, and of the Holy Ghost;" and S. Paul does not hesitate to say, "By one Spirit are we all baptized into one Body"

(1 Cor. xii. 13).

The other question arising out of some words of our Lord, which we conclude was discussed and answered by Him during this time, was the difficult one about the meaning of "the keys of the Kingdom of Heaven." He had once said, after S. Peter had confessed Him as the Christ, "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[12]"

(S. Matt. xvi. 19). And the same words about binding and loosing were repeated shortly afterwards to all the Apostles (S. Matt. xviii. 18).

We can hardly doubt but that the question must have arisen in their minds what the keys of the Kingdom could be whereby the power of binding and loosing was given them. And although no discourse is recorded, it seems that this was another of "the things pertaining to the Kingdom" of which He spoke. For S. John, in the brief record which he has given of His first appearance to the Apostles after His Resurrection, has thus described what occurred:--Suddenly the Lord was in their midst, and said, "Peace be unto you. And He showed unto them His Hands and His Side" in proof that it was He Himself. And He said again "Peace be unto you. As My Father hath sent Me, even so send I you." And "He breathed on them, and said, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained" (S. John xx. 19-23). And ever since there has been this practical interpretation of the meaning of "the keys." Christ's ministers have confidently acted, as having been entrusted by their Lord with His authority to admit men into "The Kingdom of Heaven" by Holy Baptism, or to defer the act of admission until after longer probation; to exercise the judicial power of excommunication, or expulsion from the Kingdom, for notorious sin and unbelief, as in the case of the incestuous Corinthian (1 Cor. v. 3-7), or to re-admit after repentance, as S. Paul decided to do in the same case (2 Cor. ii. 6-10); and to a.s.sure all men that in the holy Ordinances of the Church of Christ free and full remission of sins may be certainly gained.

We can readily imagine that many other matters were discussed amongst "the things pertaining to the Kingdom of G.o.d."

If disciples were to be made in all parts of the world, and were then to be taught "to observe all things commanded" (S. Matt. xxviii. 20) by the King, the question must have arisen, Who were to be appointed to teach them? And thus the whole subject of the government of "The Kingdom of Heaven," and the Orders and duties of the King's Ministers, would be opened.

Again, the words of inst.i.tution of the Sacrament of the Lord's Supper, "This is My Blood of the new testament[13], which is shed for many for the remission of sins" (S. Matt. xxvi. 28), pointed both to the ending of the old covenant, or testament, which was sealed in the blood of beasts (Exod. xxiv. 5-8), and to the pa.s.sing away of the Jewish ritual and modes of wors.h.i.+p. And the question would arise, What forms of wors.h.i.+p were to be observed by His subjects in place of those ordained by the Law of Moses? Sacrifices could no longer have their former meaning, when the Lamb of G.o.d, to which they pointed the wors.h.i.+pper, had been offered upon the Cross. Was "the breaking of bread" to take the place of all the old sacrificial services?

And with the subject of wors.h.i.+p, the observance of the Sabbath would need to be considered. Was the Jewish Sabbath still binding on men's consciences? Was the Seventh Day to be observed in accordance with the Law of Moses, or was the First Day of the week to take its place, now sacred to the subjects of the Lord Jesus as that on which He rose, and to the keeping of which He had seemed to give His sanction, by appearing once and again on that day to the disciples as they were a.s.sembled together? (S. John xx. 19, 26.)

On all these points[14] we find, in the Book of the Acts of the Apostles, that the Apostles took at once a definite line of action.

They knew what to do, and how to direct their converts. And though we have no record of the words of our Lord, we are confident that the Apostles were thus carrying out His own teaching[15], under the guidance of the Holy Ghost, on all such matters "pertaining to the Kingdom of G.o.d."

Amongst the few words recorded as having been spoken at this time to the Apostles, is this clear promise, "Ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto Me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth" (Acts i. 8). And in the power of the Holy Ghost we find that they went forth to publish the glad tidings of "The Kingdom of Heaven." And, beginning from Jerusalem, they extended their work gradually to Samaria, and Syria, and to all countries, carrying out their Lord's commission, and preaching the good news of salvation through Jesus Christ, as freely offered to all who would accept Him as their King, and enter through the strait gate of the New Birth into His Kingdom.

FOOTNOTES:

[10] For fuller information about this period, see Bishop Moberly's "Discourses on the Great Forty Days."

[11] See the note in the margin of a Reference Bible.

[12] It is well known that the Romanists have sometimes founded their argument, in support of the claims of the Papacy, very mainly upon this verse; starting with the a.s.sumption, of which there is no proof, that the Pope is the successor of S. Peter, and a.s.serting that a power was hereby given to S. Peter which the other Apostles did not possess.

The weakness of the argument becomes clear when it is known that the same words were repeated again to all the Apostles; and that the above explanation, and practical enforcement of them, were equally spoken to them all.

[13] Testament and Covenant are translations of one and the same word.

The Bible is divided into the Old and New Testaments, because the Old Testament contains the record of G.o.d's dealings with men under the Old Covenant; and the New Testament declares the New Covenant made with all the world through Jesus Christ.

[14] A question may arise in the minds of some, whether it is a historical fact that the early Christians were in no doubt about the subst.i.tution of the First for the Seventh day? The answer is that, from the first, there was no doubt about the observance of the First Day; but that amongst the Jewish converts the observance of the Sabbath was permitted for some time, in addition to the Christian festival, and was only gradually discontinued. See Rom. xiv. 5; Gal.

iv. 10; Col. ii. 16; and compare Acts xx. 7; 1 Cor. xvi. 2; Rev. i.

10.

[15] This view is strengthened by the account given by S. Paul of the direct revelation granted to him respecting the Sacrament of the Lord's Supper. Not having been amongst the number of His Apostles in the days when He was on earth, S. Paul had received no instructions from His own mouth. But the defect was supplied by direct revelation.