Probably his disciples went farther in doubting than he did, but his message was the expression of his own hesitations, as is suggested by the answer being directed to him, not to the disciples. It may have also been meant to stir Jesus, if He were indeed Messiah, to 'take to Himself His great power.' But the most natural explanation of it is that John's faith was wavering. The tempest made the good ship stagger. But reeling faith stretched out a hand to Jesus, and sought to steady itself thereby. We shall not come to much harm if we carry our doubts as to Him to be cleared by Himself. John's gloomy prison thoughts may teach us how much our faith may be affected by externals and by changing tempers of mind, and how lenient, therefore, should be our judgments of many whose trust may falter when a strain comes. It may also teach us not to write bitter things against ourselves because of the ups and downs of our religious experience, but yet to seek to resist the impression that circ.u.mstances make on it, and to aim at keeping up an equable temperature, both in the summer of prosperity and the winter of sorrow.

II. The twofold answer. Its first part was a repet.i.tion of the same kind of miracles, the news of which had evoked John's message; and its second part was simply the command to report these, with one additional fact--that good tidings were preached to the poor. That seemed an unsatisfactory reply, but it meant just this--to send John back to think over these deeds of gracious pity and love as well as of power, and to ask himself whether they were not the fit signs of the Messiah. It is to be noted that the words which Christ bids the disciples speak to their master would recall the prophecies in Isaiah x.x.xv. 5 and lxi. 1, and so would set John to revise his ideas of what prophecy had painted Messiah as being. The deepest meaning of the answer is that love, pity, healing, are the true signs, not judicial, retributive, destructive energy. John wanted the lightning; Christ told him that the silent sunshine exerts energy, to which the fiercest flash is weak. We need the lesson, for we are tempted to exalt force above love, if not in our thoughts of G.o.d, yet in looking at and dealing with men; and we are slow to apprehend the teaching of Bethlehem and Calvary, that the divinest thing in G.o.d, and the strongest power among men, is gentle, pitying, self-sacrificing love. Rebuke could not be softer than that which was sent to John in the form of a benediction. To take offence at Jesus, either because He is not what we expect Him to be, or for any other reason, is to shut oneself out from the sum of blessings which to accept Him brings with it.

III. Christ's eulogium on John. How lovingly it was timed! The people had heard John's message and its answer, and might expect some disparaging remarks about his vacillation. But Jesus chooses that very time to lavish unstinted praise on him. That is praise indeed. The remembrance of the Jordan banks, where John had baptized, shapes the first question. The streams of people would not have poured out there to look at the tall reeds swaying in the breeze, nor to listen to a man who was like them. He who would rouse and guide others must have a firm will, and not be moved by any blast that blows. Men will rally round one who has a mind of his own and bravely speaks it, and who has a will of his own, and will not be warped out of his path. The undaunted boldness of John, of whom, as of John Knox, it might be said that 'he never feared the face of man,' was part of the secret of his power. His imprisonment witnessed to it. He was no reed shaken by the wind, but like another prophet, was made 'an iron pillar, and brazen walls' to the whole house of Israel. But he had more than strength of character, he had n.o.ble disregard for worldly ease. Not silken robes, like courtiers', but a girdle of camels' hair, not delicate food, but locusts and wild honey, were his. And that was another part of his power, as it must be, in one shape or other, of all who rouse men's consciences, and wake up generations rotting away in self-indulgence. John's fiery words would have had no effect if they had not poured hot from a life that despised luxury and soft ease. If a man is once suspected of having his heart set on material good, his usefulness as a Christian teacher is weakened, if not destroyed. But even these are not all, for Jesus goes on to attest that John was a prophet, and something even more; namely, the forerunner of the Messiah. As, in a royal progress, the nearer the king's chariot the higher the rank, and they who ride just in front of him are the chiefest, so John's proximity in order of time to Jesus distinguished him above those who had heralded him long ages ago. It is always true that, the closer we are to Him, the more truly great we are. The highest dignity is to be His messenger. We must not lose sight of the exalted place which Jesus by implication claims for Himself by such a thought, as well as by the quotation from Malachi, and by the alteration in it of the original 'My' and 'Me' to 'Thy' and 'Thee.'

He does not mean that John was the greatest man that ever lived, as the world counts greatness, but that in the one respect of relation to Him, and consequent nearness to the kingdom, he surpa.s.sed all.

The scale employed to determine greatness in this saying is position in regard to the kingdom, and while John is highest of those who (historically) were without it, because (historically) he was nearest to it, the least _in_ it is greater than the greatest without. The spiritual standing of John and the devout men before him is not in question; it is their position towards the manifestation of the kingdom in time that is in view. We rejoice to believe that John and many a saint from early days were subjects of the King, and have been 'saved into His everlasting kingdom.' But Jesus would have us think greatly of the privilege of living in the light of His coming, and of being permitted by faith to enter His kingdom. The lowliest believer knows more, and possesses a fuller life born of the Spirit, than the greatest born of woman, who has not received that new birth from above.

GREATNESS IN THE KINGDOM

'He that is least in the kingdom of G.o.d is greater than he.'--LUKE vii. 28.

We were speaking in a preceding sermon about the elements of true greatness, as represented in the life and character of John the Baptist. As we remarked then, our Lord poured unstinted eulogium upon the head of John, in the audience of the people, at the very moment when he showed himself weakest. 'None born of women' was, in Christ's eyes, 'greater than John the Baptist.' The eulogium, authoritative as it was, was immediately followed by a depreciation as authoritative, from Christ's lips: 'The least in the kingdom is greater than he.' Greatness depends, not on character, but on position. The contrast that is drawn is between being _in_ and being _out_ of the kingdom; and this man, great as he was among them 'that are born of women,' stood but upon the threshold; therefore, and only therefore, and in that respect, was he 'less than the least' who was safely within it.

Now, there are two things in these great words of our Lord to notice by way of introduction. One is the calm a.s.sumption which He makes of authority to marshal men, to stand above the greatest of them, and to allocate their places, because He knows all about them; and the other is the equally calm and strange a.s.sumption of authority which He makes, in declaring that the least within the kingdom is greater than the greatest without. For the kingdom is embodied in Him, its King, and He claimed to have opened the door of entrance into it.

'The kingdom of G.o.d,' or of heaven--an old Jewish idea--means, whatever else it means, an order of things in which the will of G.o.d is supreme. Jesus Christ says, 'I have come to make that real reign of G.o.d, in the hearts of men, possible and actual.' So He presents Himself in these words as infinitely higher than the greatest within, or the greatest without the kingdom, and as being Himself the sovereign arbiter of men's claims to greatness. Greater than the greatest is He, the King; for if to be barely across the threshold stamps dignity upon a man, what shall we say of the conception of His own dignity which He formed who declared that He sat on the throne of that kingdom, and was its Monarch?

I. The first thought that I suggest is the greatness of the little ones in the kingdom.

As I have said, our Lord puts the whole emphasis of His cla.s.sification on men's position. Inside all are great, greater than any that are outside. The least in the one order is greater than the greatest in the other. So, then, the question comes, How does a man step across that threshold? Our Lord evidently means the expression to be synonymous with His true disciples. We may avail ourselves, in considering how men come to be in the kingdom, of His own words.

Once He said that unless we _received_ it as little children, we should never be _within_ it. There the blending of the two metaphors adds force and completeness to the thought. The kingdom is without us, and is offered to us; we must receive it as a gift, and it must come into us before we can be in it. The point of comparison between the recipients of the kingdom and little children does not lie in any sentimental illusions about the innocence of childhood, but in its dependence, in its absence of pretension, in its sense of clinging helplessness, in its instinctive trust. All these things in the child are natural, spontaneous, unreflecting, and therefore of no value. You and I have to think ourselves back to them, and to work ourselves back to them, and to fight ourselves back to them, and to strip off their opposites which gather round us in the course of our busy, effortful life. Then they become worth infinitely more than their instinctive a.n.a.logues in the infant. The man's absence of pretension and consciousness of helplessness and dependent trust are beautiful and great, and through them the kingdom of G.o.d, with all its lights and glories, pours into his heart, and he himself steps into it, and becomes a true servant and subject of the King.

Then there is another word of the Master's, equally illuminative, as to how we pa.s.s into the kingdom, when He spoke to the somewhat patronising Pharisee that came to talk to Him by night, and condescended to give the young Rabbi a certificate of approval from the Sanhedrim, 'We know that Thou art a Teacher come from G.o.d.'

Christ's answer was, in effect, 'Knowing will not serve your turn.

There is something more than that wanted: "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of G.o.d."'

So, another condition of entering the kingdom--that is, of coming for myself into the att.i.tude of lowly, glad submission to G.o.d's will--is the reception into our natures of a new life-principle, so that we are not only, like the men whom Christ compared with John, 'born of women,' but by a higher birth are made partakers of a higher life, and born of the Spirit of G.o.d. These are the conditions--on our side the reception with humility, helplessness, dependent trust like those of children, on G.o.d's side the imparting, in answer to that dependence and trust, of a higher principle of life--these are the conditions on which we can pa.s.s out of the realm of darkness into the kingdom of the Son of His love.

This being so, then we have next to consider the greatness that belongs to the least of those who thus have crossed the threshold, and have come to exercise joyous submission to the will of G.o.d. The highest dignity of human nature, the loftiest n.o.bility of which it is capable, is to submit to G.o.d's will. 'Man's chief end is to glorify G.o.d.' There is nothing that leads life to such sovereign power as when we lay all our will at His feet, and say, 'Break, bend, mould, fashion it as Thou wilt.' We are in a higher position when we are in G.o.d's hand. His tools and the p.a.w.ns on His board, than we are when we are seeking to govern our lives at our pleasure.

Dignity comes from submission, and they who keep G.o.d's commandments are the aristocracy of the world.

Then, further, there comes the thought that the greatness that belongs to the least of the little ones within the kingdom springs from their closer relation to the Saviour, whose work they more clearly know and more fully appropriate. It is often said that the Sunday-school child who can repeat the great text, 'G.o.d so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life,' stands far above prophet, righteous man, and John himself. This is not exactly true, for knowledge of the truth is not what introduces into the kingdom; but it is true that the weakest, the humblest, the most ignorant amongst us, who grasps that truth of the G.o.d-sent Son whose death is the world's life, and who lives, therefore, nestling close to Jesus Christ, walks in a light far brighter than the twilight that shone upon the Baptist, or the yet dimmer rays that reached prophets and righteous men of old. It is not a question of character; it is a question of position. True greatness is regulated, by closeness to Jesus Christ, and by apprehension and appropriation of His work to myself. The dwarf on the shoulders of the giant sees further than the giant; and 'the least in the kingdom,' being nearer to Jesus Christ than the men of old could ever be, because possessing the fuller revelation of G.o.d in Him, is greater than the greatest without. They who possess, even in germ, that new life-principle which comes in the measure of a man's faith in Christ, thereby are lifted above saints and martyrs and prophets of old. The humblest Christian grasps a fuller Christ, and therein possesses a fuller spiritual life, than did the ancient heroes of the faith. Christ's cla.s.sification here says nothing about individual character. It says nothing about the question as to the possession of true religion or of spiritual life by the ancient saints, but it simply declares that because we have a completer revelation, we therefore, grasping that revelation, are in a more blessed position, 'G.o.d having provided some better thing for us, that they without us should not be made perfect.' The lowest in a higher order is higher than the highest in a lower order. As the geologist digs down through the strata, and, as he marks the introduction of new types, declares that the lowest specimen of the mammalia is higher than the highest preceding of the reptiles or of the birds, so Christ says, 'He that is lowest in the kingdom of heaven is greater than he.'

Brethren! these thoughts should stimulate and should rebuke us that having so much we make so little use of it. We know G.o.d more fully, and have mightier motives to serve Him, and larger spiritual helps in serving Him than had any of the mighty men of old. We have a fuller revelation than Abraham had; have we a t.i.the of his faith? We have a mightier Captain of the Lord's host with us than stood before Joshua; have we any of his courage? We have a tenderer and fuller revelation of the Father than had psalmists of old; are our aspirations greater after G.o.d, whom we know so much better, than were theirs in the twilight of revelation? A savage with a sh.e.l.l and a knife of bone will make delicate carvings that put our workers, with their modern tools, to shame. A Hindoo, weaving in a shed, with bamboos for its walls and palm leaves for its roof, and a rude loom, the same as his ancestors used three thousand years ago, will turn out muslins that Lancashire machinery cannot rival. We are exalted in position, let us see to it that Abraham, and Isaac, and Jacob, and all the saints, do not put us to shame, lest the greatest should become the guiltiest, and exaltation to heaven should lead to dejection to h.e.l.l.

II. Notice the littleness of the great ones in the kingdom.

Our Lord here recognises the fact that there will be varieties of position, that there will be an outer and an inner court in the Temple, and an aristocracy in the kingdom. 'In a great house there are not only vessels of gold and silver, but of wood and of clay.'

When a man pa.s.ses into the territory, it still remains an open question how far into the blessed depths of the land he will penetrate. Or, to put away the figure, if as Christian people we have laid hold of Jesus Christ, and in Him have received the kingdom and the new life-power, there still remains the question, how much and how faithfully we shall utilise the gifts, and what place in the earthly experience and manifestation of His kingdom we shall occupy.

There are great and small within it.

So it comes to be a very important question for us all, how we may not merely be content, as so many of us are, with having sc.r.a.ped inside and just got both feet across the boundary line, but may become great in the kingdom. Let me answer that question in three sentences. The little ones in Christ's kingdom become great by the continual exercise of the same things which admitted them there at first. If greatness depends on position in reference to Jesus Christ, the closer we come to Him and the more we keep ourselves in loving touch and fellowship with Him, the greater in the kingdom we shall be. Again, the little ones in Christ's kingdom become great by self-forgetting service. 'He that will be great among you, let him be your minister.' Self-regard dwarfs a man, self-oblivion magnifies him. If ever you come across, even in the walks of daily life, traces in people of thinking much of themselves, and of living mainly for themselves, down go these men in your estimation at once.

Whether you have a beam of the same sort in your own eye or not, you can see the mote in theirs, and you lower your appreciation of them immediately. It is the same in Christ's kingdom, only in an infinitely loftier fashion. There, to become small is to become great. Again, the little ones in Christ's kingdom become great, not only by cleaving close to the Source of all greatness, and deriving thence a higher dignity by the suppression and crucifixion of self-esteem and self-regard, but by continual obedience to their Lord's commandment.

As He said on the Sermon on the Mount, 'Whoso shall do and teach one of the least of these commandments shall be called great in the kingdom of heaven.' The higher we are, the more we are bound to punctilious obedience to the smallest injunction. The more we are obedient to the lightest of His commandments, the greater we become. Thus the least in the kingdom may become the greatest there, if only, cleaving close to Christ, he forgets himself, and lives for others, and does the Father's will.

III. Lastly, I travel for a moment beyond my text, and note the perfect greatness of all in the perfected kingdom.

The very notion of a kingdom of G.o.d established in reality, however imperfectly here on earth, demands that somewhere, and some time, and somehow, there should be an adequate, a universal and an eternal manifestation and establishment of it. If, here and now, dotted about over the world, there are men who, with much hindrance and many breaks in their obedience, are still the subjects of that realm, and trying to do the will of G.o.d, unless we are reduced to utter bewilderment intellectually, there must be a region in which that will shall be perfectly done, shall be continually done, shall be universally done. The obedience that we render to Him, just because it is broken by so much rebellion, slackened by so much indifference, hindered by so many clogs, hampered by so many limitations, points, by its attainments and its imperfections alike, to a region where the clogs and limitations and interruptions shall have all vanished, and the will of the Lord shall be the life and the light thereof.

So there rises up before us the fair prospect of that heavenly kingdom, in which all that here is interrupted and thwarted tendency shall have become realised effect.

That state must necessarily be a state of continual advance. For if greatness consists in apprehension and appropriation of Christ and His work, there are no limits to the possible expansion and a.s.similation of a human heart to Him, and the wealth of His glory is absolutely boundless. An infinite Christ to be a.s.similated, and an indefinite capacity of a.s.similation in us, make the guarantee that eternity shall see the growing progress of the subjects of the kingdom, in resemblance to the King.

If there is this endless progress, which is the only notion of heaven that clothes with joy and peace the awful thought of unending existence, then there will be degrees there too, and the old distinction of 'least' and 'greatest' in the kingdom will subsist to the end. The army marches onwards, but they are not all abreast.

They that are in front do not intercept any of the blessings or of the light that come to the rearmost files; and they that are behind are advancing and envy not those who lead the march.

Only let us remember, brother, that the distinction of least and great in the kingdom, in its imperfect forms on earth, is carried onwards into the kingdom in its perfect form into heaven. The highest point of our attainment here is the starting-point of our progress yonder. 'An entrance shall be ministered'; it may be 'ministered abundantly,' or we may be 'saved yet so as by fire.' Let us see to it that, being least in our own eyes, we belong to the greatest in the kingdom. And that we may, let us hold fast by the Source of all greatness, Christ Himself, and so we shall be launched on a career of growing greatness, through the ages of eternity. To be joined to Him is greatness, however small the world may think us.

To be separate from Him is to be small, though the hosannas of the world may misname us great.

THWARTING G.o.d'S PURPOSE

'The Pharisees and lawyers rejected the counsel of G.o.d against themselves, being not baptized of Him.'

--LUKE vii. 30.

Our Lord has just been pouring unstinted praise on the head of John the Baptist. The eulogium was tenderly timed, for it followed, and was occasioned by the expression, through messengers, of John's doubts of Christ's Messiahship. Lest these should shake the people's confidence in the Forerunner, and make them think of him as weak and shifting, Christ speaks of him in the glowing words which precede my text, and declares that he is no 'reed shaken with the wind.'

But what John was was of less moment to Christ's listeners than was what they had done with John's message. So our Lord swiftly pa.s.ses from His eulogium upon John to the sharp thrust of the personal application to His hearers. In the context He describes the twofold treatment which that message had received; and so describes it as, in the description, to lay bare the inmost characteristics of the reception or rejection of the message. As to the former, He says that the ma.s.s of the common people, and the outcast publicans, 'justified G.o.d'; by which remarkable expression seems to be meant that their reception of John's message and baptism acknowledged G.o.d's righteousness in accusing them of sin and demanding from them penitence.

On the other hand, the official cla.s.s, the cultivated people, the orthodox respectable people--that is to say, the dead formalists--'rejected the counsel of G.o.d against themselves.'

Now the word 'rejected' would be more adequately rendered '_frustrated,_' thwarted, made void, or some such expression, as indeed it is employed in other places of Scripture, where it is translated 'disannulled,' 'made void,' and the like. And if we take that meaning, there emerge from this great word of the Master's two thoughts, that to disbelieve G.o.d's word is to thwart G.o.d's purpose, and that to thwart His purpose is to harm ourselves.

I. And I remark, first, that the sole purpose which G.o.d has in view in speaking to us men is our blessing.

I suppose I need not point out to you that 'counsel' here does not mean _advice_, but _intention_. In regard to the matter immediately in hand, G.o.d's purpose or _counsel_ in sending the Forerunner was, first of all, to produce in the minds of the people a true consciousness of their own sinfulness and need of cleansing; and so to prepare the way for the coming of the Messiah, who should bring the inward gift which they needed, and so secure their salvation. The intention was, first, to bring to repentance, but that was a preparation for bringing to them full forgiveness and cleansing. And so we may fairly widen the thought into the far greater and n.o.bler one which applies especially to the message of G.o.d in Jesus Christ, and say that the only design which G.o.d has in view, in the gospel of His Son, is the highest blessing--that is, the salvation--of every man to whom it is spoken.

Now, by the gospel, which, as I say, has thus one single design in the divine mind, I mean, what I think the New Testament means, the whole body of truths which underlie and flow from the fact of Christ's Death, Resurrection, and Ascension, which in brief are these--man's sin, man's helplessness, the Incarnation of the Son of G.o.d, the Death of Christ as the sacrifice for the world's sin; Faith, as the one hand by which we grasp the blessing, and the gift of a Divine Spirit which follows upon our faith, and bestows upon us sonship and likeness to G.o.d, purity of life and character, and heaven at last. That, as I take it, is in the barest outline what is meant by the gospel of Jesus Christ.

And now I want to press upon you, dear friends, that that great and sublime body of truths made known to us, as I believe, from G.o.d Himself, has one sole object in view and none beside--viz. that every man who hears it may partake of the salvation and the hope which it brings. It has a twofold effect, alas! but the twofold effect does not imply a twofold purpose. There have been schemes of so-called Christian theology which have darkened the divine character in this respect, and have obscured the great thought that G.o.d has one end in view, and one only, when He speaks to us in all good faith, desiring nothing else but only that we shall be gathered into His heart, and made partakers of His love. He is not willing that any should perish, but that all should come to the knowledge of the truth.

If so, the question comes very sharp and direct to each of us, Is that gospel fulfilling its purpose in me? There are many subordinate good things flowing from the Christian revelation, such as blessings for social outward life, which are as flowers that spring up in its path; but unless it has effected its one purpose in regard to you and me, it has failed altogether. G.o.d meant His word to save your soul. Has it done so? It is a question that any man can answer if he--will be honest with himself.

Further, this single purpose of the divine speech embraces in its intention each of the hearers of that message. I want to gather the wide-flowing generality, 'G.o.d so loved the world that He sent His Son that whosoever believeth,' into this sharp point, 'G.o.d so loved _me_, that He sent His Son that _I_, believing, might have life eternal.' We shall never understand the universality of Christianity until we have appreciated the personality and the individuality of its message to each of us. G.o.d does not lose thee in the crowd, do not thou lose thyself in it, nor fail to apprehend that _thou_ art personally meant by His broadest declarations. It is _thy_ salvation that Christ had in view when He became man and died on the Cross; and it is thy salvation that He had in view when He said to His servants, 'Go into _all_ the world'--there is universality--'and preach the Gospel to _every_ creature'--there is individuality.

Then, further, G.o.d is verily seeking to accomplish this purpose even now, by my lips, in so far as I am true to my Master and my message.

The outward appearance of what we are about now is that I am trying, lamely enough, to speak to you. You may judge this service by rules of rhetoric, or anything else you like. But you have not got to the bottom of things unless you feel, as I am praying that every one of you may feel, that even with all my imperfections on my head--and I know them better than you can tell me them--I, like all true men who are repeating G.o.d's message as they have caught it, neither more nor less, and have sunk themselves in it, may venture to say, as the Apostle said: 'Now, then, we are amba.s.sadors for G.o.d, as though G.o.d did beseech by us, we pray in Christ's stead.' John's voice was a revelation of G.o.d's purpose, and the voice of every true preacher of Jesus Christ is no less so.

II. Secondly, this single divine purpose, or 'counsel,' may be thwarted.

'They frustrated the counsel of G.o.d.' Of all the mysteries of this inexplicable world, the deepest, the mother-mystery of all, is, that given an infinite will and a creature, the creature can thwart the infinite. I said that was the mystery of mysteries: 'Our wills are ours we know not how,'--No! indeed we don't!--'Our wills are ours to make them Thine.' But that purpose necessarily requires the possibility of the alternative that our wills are ours, and we _refuse_ 'to make them Thine.' The possibility is mysterious; the reality of the fact is tragic and bewildering. We need no proof except our own consciousness; and if that were silenced we should have the same fact abundantly verified in the condition of the world around us, which sadly shows that not yet is G.o.d's 'will' done 'on earth as it is in heaven,' but that men can and do lift themselves up against G.o.d and set themselves in antagonism to His most gracious purposes. And whosoever refuses to accept G.o.d's message in Christ and G.o.d's salvation revealed in that message is thus setting himself in battle array against the infinite, and so far as in him lies (that is to say, in regard to his own personal condition and character) is thwarting G.o.d's most holy will.