That is what many of us are doing, taking the sacred cup which is meant to be filled with the wine of the kingdom and pouring into it the foaming but poisonous beverages which steal away our brains and make us drunk, the moment before our empire totters to its fall and we to our ruin. 'All the consecrated things of the house of the Lord they dedicated to Baal,' says one of the narratives in the Book of Chronicles. That is what some of us are doing, taking the soul that is meant to be consecrated to G.o.d and find its blessedness there, and offering it to false G.o.ds in whose service there is no blessedness.

For, dear friends, I beseech you, lay this to heart that you cannot thus use the G.o.dlike being that you possess without bringing down upon your heads miseries and unrest. The raven, that black bird of evil omen, went out from the ark, and flew homeless over the weltering ocean. The souls that seek not G.o.d fly thus, strangers and restless, through a drowned and lifeless world. The dove came back with an olive branch in its beak. Souls that are wise and have made their nests in the sanctuary can there fold their wings and be at peace. As the ancient saint said, 'We are made for G.o.d, and only in G.o.d have we rest.' 'Oh, that thou hadst hearkened to me, then had thy peace been as a river, and thy righteousness as the waves of the sea.' Cannot you see the blessed, gentle gliding of the full stream through the meadows with the sunshine upon its ripples? Such is the heart that has yielded itself to G.o.d. In solemn contrast to that lovely image, the same prophet has for a repeated refrain in his book, 'The wicked is like the troubled sea which cannot rest,' but goes moaning round the world, and breaking in idle foam upon every sh.o.r.e, and still is unquiet for evermore. Brethren, only when we render to G.o.d the thing that is G.o.d's--our hearts and ourselves-have we repose.

III. Now, lastly, notice the restoration and perfecting of the defaced image.

Because man is like G.o.d, it is possible for G.o.d to become like man.

The possibility of Revelation and of Redemption by an incarnate Saviour depend upon the reality of the fact that man is made in the image of G.o.d. Thus there comes to us that divine Christ, who lays 'His hands upon both' and being on the one hand the express image of His person, so that He can say, 'He that hath seen Me hath seen the Father,' on the other hand 'was in all points made like unto His brethren,' with only the exception that the defacement which had obliterated the divine image in them left it clear, untarnished, and sharply cut in Him.

Therefore, because Jesus Christ has come, our Brother, 'bone of our bone, and flesh of our flesh,' made like unto us, and in our likeness presenting to us the very image of G.o.d and eradiation of His light, therefore no defacement that it is possible for men or devils to make on this poor humanity of ours need be irrevocable and final. All the stains may be blotted out, all the usurping superscriptions may be removed and the original imprint restored.

The dints may be elevated, the too lofty points may be lowered, the tarnish and the rust may be rubbed off, and, fairer than before, the likeness of G.o.d may be stamped on every one of us, 'after the image of Him that created us,' if only we will turn ourselves to that dear Lord, and cast our souls upon Him. Christ hath become like us that we might become like Him, and therein be partakers of the divine nature. 'We all, reflecting as a gla.s.s does the glory of the Lord, may be changed into the same image from glory to glory.'

Nor do the possibilities stop there, for we look forward to a time when, if I might pursue the metaphor of my text, the coinage shall be called in and reminted, in new forms of n.o.bleness and of likeness. We have before us this great prospect, that 'we shall be like Him, for we shall see Him as He is'; and in all the glories of that heaven we shall partake, for all that is Christ's is ours, and 'we that have borne the image of the earthly shall also bear the image of the heavenly.'

I come to you, then, with this old question: 'Whose image and superscription hath it?' and the old exhortation founded thereupon: 'Render therefore to G.o.d the thing that is G.o.d's'; and yield yourselves to Him. Another question I would ask, and pray that you may lay it to heart, 'To what purpose is this waste?' What are you doing with the silver penny of your own soul? Wherefore do ye 'spend it for that which is not bread?' Give yourselves to G.o.d; trust yourselves to the Christ who is like you, and like Him. And, resting upon His great love you will be saved from the prost.i.tution of capacities, and the vain attempts to satisfy your souls with the husks of earth; and whilst you remain here will be made partakers of Christ's life, and growingly of His likeness, and when you remove yonder, your body, soul, and spirit will be conformed to His image, and transformed into the likeness of His glory, 'according to the mighty working whereby He is able even to subdue all things unto Himself.'

WHEN SHALL THESE THINGS BE?

'And when ye shall see Jerusalem compa.s.sed with armies, then know that the desolation thereof is nigh. 21. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto.

22. For these be the days of vengeance, that all things which are written may he fulfilled. 23. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. 24. And they shall fall by the edge of the sword, and shall be led away captive into all nations; and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. 25. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26. Men's hearts failing them for fear, and for looking after those things which are coming on the earth; for the powers of heaven shall be shaken. 27. And then shall they see the Son of man coming in a cloud, with power and great glory. 28. And when these things begin to come to pa.s.s, then look up, and lift up your heads; for your redemption draweth nigh. 29. And He spake to them a parable; Behold the fig-tree, and all the trees; 30. When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. 31. So likewise ye, when ye see these things come to pa.s.s, know ye that the kingdom of G.o.d is nigh at hand. 32. Verily I say unto you, This generation shall not pa.s.s away till all be fulfilled.

33. Heaven and earth shall pa.s.s away; but My words shall not pa.s.s away. 34. And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 35. For as a snare shall it come on all them that dwell on the face of the whole earth. 36. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pa.s.s, and to stand before the Son of Man.'--LUKE xxi. 20-36.

This discourse of our Lord's is in answer to the disciples' double question as to the time of the overthrow of the Temple and the premonitory signs of its approach. The former is answered with the indefiniteness which characterises prophetic chronology; the latter is plainly answered in verse 20.

The whole pa.s.sage divides itself in four well-marked sections.

I. There is the prediction of the fall of Jerusalem (vs. 20-24). The 'sign' of her 'desolation' was to be the advance of the enemy to her walls. Armies had been many times encamped round her, and many times been scattered; but this siege was to end in capture, and no angel of the Lord would stalk by night through the sleeping host, to stiffen sleep into death, nor would any valour of the besieged avail. Their cause was to be hopeless from the first. Flight was enjoined. Usually the inhabitants of the open country took refuge in the fortified capital when invasion harrowed their fields; but this time, for 'them that are in the country' to 'enter therein' was to throw away their last chance of safety. The Christians obeyed, and fled, as we all know, across Jordan to Pella. The rest despised Jesus' warning--if they knew it,---and perished.

Mark the reason for the exhortation not to resist, but to flee: These are days of vengeance, that all things which are written may be fulfilled.' That is to say, the besiegers are sent by G.o.d to execute His righteous and long-ago-p.r.o.nounced judgments. Therefore it is vain to struggle against them. Behind the Roman army is the G.o.d of Israel. To dash against their cohorts is to throw one's self on the thick bosses of the Almighty's buckler, and none who dare do that can 'prosper.' Submission to His retributive hand is the only way to escape being crushed by it. Chastis.e.m.e.nt accepted is salutary, but kicking against it drives the goad deeper into the rebellious limb.

So great is the agony to be, that what should be a joy, the birth of children, will be a woe, and the sweet duties of motherhood a curse, while the childless will be happier than the fugitives burdened with helpless infancy. We should note, too, that the 'distress' which comes upon the land is presented in darker colours, and traced to its origin, in (G.o.d's)'wrath' dealt out 'unto this people.' Happier they who 'fall by the edge of the sword' than they who are led 'captive into all the nations.'

A gleam of hope shoots through the stormy prospect, for the treading down of Jerusalem by the Gentiles has a term set to it. It is to continue 'till the times of the Gentiles are fulfilled.' That expression is important, for it clearly implies that these 'times'

are of considerable duration, and it thus places a period of undefined extent between the fall of Jerusalem and the subsequent prophecy. The word used for 'times' generally carries with it the notion of opportunity, and here seems to indicate that the break-up of the Jewish national existence would usher in a period in which the 'Gentiles' would have the kingdom of G.o.d offered to them. The history of the world since the city fell is the best comment on this saying.

II. Since the 'times of the Gentiles' are thus of indefinite duration, they make a broad line of demarcation between what precedes and what follows them. Clearly the prophecy in verses 25-27 is separated in time from the fall of Jerusalem, and it is no objection to that view that the separation is not more emphatically pointed out by our Lord. These verses distinctly refer to His last coming to judgment. Verse 27 is too grand and too distinctly cast in the mould of the other predictions of that coming to be interpreted of His ideal coming in the judgments on the city.

The 'signs in sun and moon and stars' may refer in accordance with a familiar symbolism, to the overthrow of royalties and dominions; the sea roaring may, in like manner, symbolise agitations among the people; but the 'cloud' and the 'power and great glory' with which the Son of man comes, can mean nothing else than what they mean in other prophetic pa.s.sages; namely, His visible appearance, invested with the shekinah light, and wielding divine authority before the gaze of a world.

The city's fall, then, was the initial stage of a process, the duration of which is undefined here, but implied to be considerable, and of which the closing stage is the personal coming of Jesus. The same conclusion is supported by verse 28, which treats that fall as the beginning of the fulfilment of the prophecy.

III. That verse forms a transition to the section containing the ill.u.s.trative parable and the reiteration of the a.s.surance that Christ's words would certainly be fulfilled. The disciples might naturally quake at the prospect, and wonder how they could face the reality. Jesus gives them strong words of cheer, which apply to all dreaded contingencies and to all social convulsions. What is a messenger of destruction to Christless men and inst.i.tutions is a harbinger of full 'redemption' to His servants. Earthquakes but open their prison doors and loose their bands, they should not shake their hearts.

Historically the fall of Jerusalem was a powerful factor in the deliverance of the Church from Jewish swaddling-bands which hampered its growing limbs. For all Christians the destruction of what can perish brings fuller vision and possession of what cannot be shaken.

To Christ's friends, all things work for good. So the parable which at first sight seems strangely incongruous becomes blessedly significant and fitting. The gladsome blossoming of the trees, the herald of the glories of summer, is a strange emblem of such a tragedy, and summer itself is a still stranger one of that solemn last judgment. But the might of humble trust in Him who comes to judge makes His coming summer-like in the light and warmth with which it floods the soul, and the rich fruitage which it produces there.

Observe, too, that the parable confirms the idea of a process having stages, for the lesson of the blossoming fig-tree is not that summer has come, but that it is nigh.

The solemn a.s.surance in verse 32, made more weighty by the 'Verily I say,' seems at first sight to bring the final judgment within the lifetime of the generation of the hearers. But it is noteworthy that the expression 'till all things are fulfilled' is almost verbally identical with that in verse 22, which refers only to the destruction of Jerusalem, and is therefore most naturally interpreted as having the same restricted application here. The difference between the two phrases is significant, since in the former the certainty of fulfilment is deduced from the fact of 'the things' being written--that is, they must be accomplished because they have been foretold in Scripture,--whereas in the latter Christ rests the certainty of fulfilment on His own word. That majestic a.s.surance in verse 33 comes well from His lips, and makes claim that His word shall outlast the whole present material order, and be fulfilled in every detail. Think of a mere man saying that!

IV. Exhortations corresponding to the predictions follow. Christ's revelation of the future was neither meant to gratify idle curiosity nor to supply a timetable in advance, but to minister encouragement and to lead to watchfulness. Whether 'that day' (ver. 34) is understood of the fall of Jerusalem or of the final coming of the Lord, it will come 'as a snare' upon men who are absorbed with the earth which they inhabit. They will be captured by it, as a covey of birds in a field busily picking up grain, are netted by one sudden fling of the fowler's net. A wary eye would have saved them.

The exhortation is as applicable to us, for, whatever are our views about unfulfilled prophecy, death comes to us all at a time which we know not, as the Book of Ecclesiastes, using the same figure, says; 'Man knoweth not his time ... as the birds that are caught in the snare.' Hearts must be kept above the grosser satisfactions of sense and the less gross cares of life, being neither stupefied with gorging earth's good, nor preoccupied with its gnawing anxieties, both of which are destructive of the clear realisation of the certain future. We are to preserve an att.i.tude of wakefulness and of expectancy, and, as the sure way to it, and to clearing our hearts of perishable delights and shortsighted, self-consuming cares, we are to keep them in a continual posture of supplication. If our study of unfulfilled prophecy does that for us, it will have done what Jesus means it to do; if it does not it matters little what theories about its chronology we may adopt.

The two stages which we have tried to point out in this pa.s.sage are clearly marked at the close, where escaping 'all these things that shall come to pa.s.s' and standing 'before the Son of man' are distinguished. True, both stages were to be included in the experience of Christ's hearers, but they are none the less separate stages.

Luke's version of this great discourse gives less prominence to the final coming than does Matthew's, and does not blend the two stages so inextricably together; but it gives no hint of the duration of the 'times of the Gentiles,' and might well leave the impression that these were brief. Now in this close setting together of a nearer and a much more remote future, with little prominence given to the interval between, our Lord is but bringing His prophecy into line with the constant manner of the older prophets. They and He paint the future in perspective, and the distance, seen behind the foreground, seems nearer than it really is. The spectator does not know how many weary miles have to be traversed before the distant blue hills are to be reached, nor what deep gorges lie between.

Such bringing together of events far apart in time of fulfilment rests in part on the fact that there have been many 'days of the Lord,' many 'comings of Christ,' each of which is a result on a small scale of the same retributive action of the Judge of all, as shall be manifested on the largest scale in the last and greatest day of the Lord. Therefore the true use of all these predictions is that which Christ enforces here; namely, that they should lead us to prayerful watchfulness and to living above earth, its goods and cares.

THE LORD'S SUPPER

'Then came the day of unleavened bread, when the pa.s.sover must be killed. 8. And He sent Peter and John, saying, Go and prepare us the pa.s.sover, that we may eat. 9. And they said unto Him, Where wilt thou that we prepare? 10. And He said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. 11. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the pa.s.sover with My disciples? 12. And he shall shew you a large upper room furnished: there make ready.

13. And they went, and found as He had said unto them: and they made ready the pa.s.sover. 14. And when the hour was come, He sat down, and the twelve apostles with Him. 15. And He said unto them, With desire I have desired to eat this pa.s.sover with you before I suffer: 16. For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of G.o.d. 17. And He took the cup, and gave thanks, and said, Take this, and divide it among yourselves: 18. For I say unto you, I will not drink of the fruit of the vine, until the kingdom of G.o.d shall come.

19. And He took bread, and gave thanks, and brake it, and gave unto them, saying, This is My body which is given for you: this do in remembrance of Me.

20. Likewise also the cup after supper, saying, This cup is the new testament in My blood, which is shed for you.'--LUKE xxii. 7-20.

Paul had his account of the Last Supper direct from Christ. Luke apparently had his from Paul, so that the variations from Matthew and Mark are invested with singular interest, as probably traceable to the Lord of the feast Himself. Our pa.s.sage has three sections--the preparation, the revelation of Christ's heart, and the inst.i.tution of the rite.

I. The Preparation.--Peculiar to Luke are the names of the disciples entrusted with it, and the representation of the command, as preceding the disciples' question 'Where?' The selection of Peter and John indicates the confidential nature of the task, which comes out still more plainly in the singular directions given to them.

Luke's order of command and question seems more precise than that of the other Gospels, as making our Lord the originator instead of merely responsive to the disciples' suggestion.

How is the designation of the place which Christ gives to be understood? Was it supernatural knowledge, or was it the result of previous arrangement with the 'goodman of the house'? Most probably the latter; for he was in so far a disciple that he recognised Jesus as 'the Master,' and was glad to have Him in his house, and the chamber on the roof was ready 'furnished' when they came. Why this mystery about the place? The verses before our pa.s.sage tell the reason.

Judas was listening, too, for the answer to 'Where?' thinking that it would give him the 'opportunity' which he sought 'to betray Him in the absence of the mult.i.tude.' Jesus had much to say to His disciples, and needed the quiet hours in the upper room, and therefore sent away the two with directions which revealed nothing to the others. If He had told the group where the house was, the last supper might never have been inst.i.tuted, nor the precious farewell words, the holy of holies of John's Gospel, ever been spoken. Jesus takes precautions to delay the Cross. He takes none to escape it, but rather sets Himself in these last days to bring it near. The variety in His action means no change in His mind, but both modes are equally the result of His self-forgetting love to us all. So He sends away Peter and John with sealed orders, as it were, and the greedy ears of the traitor are balked, and none know the appointed place till Jesus leads them to it. The two did not come back, but Christ guided the others to the house, when the hour was come.

II. Verses 14-18 give a glimpse into Christ's heart as He partook, for the last time, of the Pa.s.sover. He discloses His earnest desire for that last hour of calm before He went out to face the storm, and reveals His vision of the future feast in the perfect kingdom. That desire touchingly shows His brotherhood in all our shrinking from parting with dear ones, and in our treasuring of the last sweet, sad moments of being together. That was a true human heart, 'fashioned alike' with ours, which longed and planned for one quiet hour before the end, and found some bracing for Gethsemane and Calvary in the sanct.i.ties of the Upper Room. But the desire was not for Himself only. He wished to partake of that Pa.s.sover, and then to transform it for ever, and to leave the new rite to His servants.

Our Lord evidently ate of the Pa.s.sover; for we cannot suppose that His words in verse 15 relate to an ungratified wish, but, as evidently, that eating was finished before He spoke. We shall best conceive the course of events if we suppose that the earlier stages of the paschal ceremonial were duly attended to, and that the Lord's Supper was inst.i.tuted in connection with its later parts. We need not discuss what was the exact stage at which our Lord spoke and acted as in verses 15-17. It is sufficient to note that in them He gives what He does not taste, and that, in giving, His thoughts travel beyond all the sorrow and death to reunion and perfected festal joys. These antic.i.p.ations solaced His heart in that supreme hour. 'For the joy that was set before Him' He 'endured the Cross,'

and this was the crown of His joy, that all His friends should share it with Him, and sit at His table in His kingdom.

The prophetic aspect of the Lord's Supper should never be left out of view. It is at once a feast of memory and of hope, and is also a symbol for the present, inasmuch as it represents the conditions of spiritual life as being partic.i.p.ation in the body and blood of Christ. This is where Paul learned his 'till He come'; and that hope which filled the Saviour's heart should ever fill ours when we remember His death.

III. Verses 19 and 20 record the actual inst.i.tution of the Lord's Supper. Note its connection with the rite which it transforms. The Pa.s.sover was the memorial of deliverance, the very centre of Jewish ritual. It was a family feast, and our Lord took the place of the head of the household. That solemnly appointed and long-observed memorial of the deliverance which made a mob of slaves into a nation is transfigured by Jesus, who calls upon Jew and Gentile to forget the venerable meaning of the rite, and remember rather His work for all men. It is strange presumption thus to brush aside the Pa.s.sover, and in effect to say, 'I abrogate a divinely enjoined ceremony, and breathe a new meaning into so much of it as I retain.' Who is He who thus tampers with G.o.d's commandments? Surely He is either One having a co-ordinate authority, or----? But perhaps the alternative is best left unspoken.

The separation of the symbols of the body and blood plainly indicates that it is the death of Jesus, and that a violent one, which is commemorated. The double symbol carries in both its parts the same truth, but with differences. Both teach that all our hopes are rooted in the death of Jesus, and that the only true life of our spirits comes from partic.i.p.ation in His death, and thereby in His life. But in addition to this truth common to both, the wine, which represents His blood, is the seal of the 'new covenant.' Again we mark the extraordinary freedom with which Christ handles the most sacred parts of the former revelation, putting them aside as He wills, to set Himself in their place. He declares, by this rite, that through His death a new 'covenant' comes into force as between G.o.d and man, in which all the antic.i.p.ations of prophets are more than realised, and sins are remembered no more, and the knowledge of G.o.d becomes the blessing of all, and a close relationship of mutual possession is established between G.o.d and us, and His laws are written on loving hearts and softened wills.

Nor is even this all the meaning of that cup of blessing; for blood is the vehicle of life, and whoso receives Christ's blood on his conscience, to sprinkle it from dead works, therein receives, not only cleansing for the past, but a real communication of 'the Spirit of life' which was 'in Christ' to be the life of his life, so as that he can say, 'I live; yet not I, but Christ liveth in me.' Nor is even this all; for, as wine is, all the world over, the emblem of festivity, so this cup declares that to partake of Christ is to have a fountain of joy in ourselves, which yet has a better source than ourselves. Nor is this all; for 'this cup' is prophecy as well as memorial and symbol, and shadows the new wine of the kingdom and the marriage supper of the Lamb.

'This is My body' could not have meant to the hearers, who saw Him sitting there in bodily form, anything but 'this is a symbol of My body.' It is but the common use of the word in explaining a figurative speech or act. 'The field is the world; the tares are the children of the wicked one; the reapers are the angels,'--and so in a hundred cases.