He says, "I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which He was betrayed, took bread," &c. (1 Cor. xi. 23).

CHAPTER VI.

THE KING ON HIS THRONE.

"Crown Him with many crowns, The King upon His Throne."

When the time came for our Blessed Lord to return into Heaven again, He ascended in the presence of His Apostles, whilst in the act of blessing them; "and a cloud received Him out of their sight" (Acts i.

9). And, we are told, they "returned to Jerusalem with great joy" (S.

Luke xxiv. 52), not sorrowing as before at His being taken from them.

And when we consider what His Ascension implied, we can see that they had good reason for their joy. For the Ascension was the sign of the exaltation of the Lord Jesus to His Mediatorial[16] Throne at G.o.d's right hand.

When He was before the Jewish Council He had declared to them, "Hereafter shall ye see the Son of man sitting on the right hand of power." And the High Priest, hearing these words, cried out, "He hath spoken blasphemy" (S. Matt. xxvi. 64, 65); because he understood that He was thus openly claiming to be Messiah--the King--of whom David had said, "The Lord said unto my Lord, Sit Thou at My right hand until I make Thine enemies Thy footstool" (Ps. cx. 1). And inasmuch as He had previously silenced the Pharisees with these same words, asking them to explain how David could speak of Messiah as "my Lord" (S. Matt.

xxii. 44; S. Mark xii. 36; S. Luke xx. 42), when He was to be the Son of David, we can see that the importance of this pa.s.sage is very great. And that for two reasons. First, as testifying that Christ should be no mere human descendant of David, because David calls Him Lord; and, secondly, as foretelling the Ascension of Christ to the Throne at G.o.d's right hand. And not only do all the three first Gospels record the use which He made of this verse to silence the Jews; but we find also that S. Peter on the day of Pentecost, and also S. Paul in his Epistles to the Corinthians and to the Hebrews (Acts ii. 34; 1 Cor. xv. 25; Heb. i. 13, x. 13), quoted it in support of their arguments that our Lord was exalted to His Throne. The Apostles argued in this way; David had thus clearly foretold the Ascension of Christ, and that His Ascension would be to the Throne of power, at the right hand of G.o.d. Therefore, inasmuch as He had ascended into Heaven, His Ascension was clearly the fulfilment of the prophecy, in order that He might make His solemn entry upon His kingly office, and be seated on His Throne. The Ascension was the last crowning proof that Jesus was Messiah--the King of the house of David--the "Priest for ever after the order of Melchisedek" (Ps. cx. 4), that is, "King of Righteousness" and "King of Peace" (Heb. vii. 2).

In other words, the Apostles maintained that the Ascension of our Lord was the act whereby He ascended the Throne of "The Kingdom of Heaven,"

the Mediatorial Kingdom of Messiah. And this is the testimony which they have given under the inspiration of the Holy Ghost. G.o.d "raised Him from the dead, and set Him at His own right hand in the heavenly places, far above all princ.i.p.ality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: and hath put all things under His feet, and gave Him to be the Head over all things to the Church" (Ephes. i.

20-22). And we are a.s.sured that the Ascension of our Saviour, the Lord Jesus Christ, implied that He has won the right of sovereignty over all the world; and that all mankind are summoned to bow before Him, and accept Him as their King. For, because "He humbled Himself and became obedient unto death, even the death of the Cross," therefore "G.o.d also hath highly exalted Him, and given Him a name which is above every name, that at the Name of Jesus every knee should bow, and that every tongue should confess that Jesus Christ is Lord" (Phil. ii.

8-11).

But for the successful setting up of "The Kingdom of Heaven" two things were still needed. First, the overthrow of the enemies of Messiah's Kingdom; and secondly, the gift of the Holy Ghost, to induce men to be willing to submit themselves to the spiritual rule of our Lord Jesus Christ. Consequently when the King had ascended the Throne, and all mankind had been given Him as His subjects, He was "from henceforth expecting till His enemies be made His footstool" (Ps. cx.

1; Heb. x. 13). All who are set against "The Kingdom of Heaven" must in the end be subdued before Him. And no doubt the wicked amongst men who oppose His rule will, if they turn not, be included amongst these enemies. And yet we must never forget that these belong really to the number of those who were given to Him as His subjects. This is one of the mysteries of the Gospel, that "whilst we were yet sinners Christ died for us" (Rom. v. 8), and "when we were enemies we were reconciled to G.o.d by the death of His Son" (Rom. v. 10); so that we are a.s.sured that the King in His loving mercy would have the wicked not "under His footstool," but amongst the sharers of His glory. But there are other enemies which will certainly be subdued in G.o.d's own time; and they are the spiritual powers of evil which are hindering men from being His subjects. He will "put down all rule and all authority and power"

(1 Cor. xv. 24) arrayed against Him; even "the princ.i.p.alities and powers and rulers of the darkness of this world" (Ephes. vi. 12), by which His subjects are a.s.sailed. "For He must reign till He hath put all enemies under His feet" (1 Cor. xv. 25).

But the destruction of His foes is not the only, nor the chief result of His Ascension. When the King ascended the Throne of "The Kingdom of Heaven," "He led captivity captive and gave gifts unto men" (Eph. iv.

8), even the gifts by which men might be brought to submit themselves to His spiritual rule, and be saved by Him. And inasmuch as only the Holy Ghost can change the heart, and make men such as He had described His subjects to be, He had previously explained to His Apostles that there was one gift on which all future success depended, the gift of "the Comforter which is the Holy Ghost" (S. John xiv. 26). And He had a.s.sured them, "It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you" (S. John xvi. 7).

They did not understand the words at the time when they were spoken; but at the time of the Ascension they knew that they were to "wait for the promise of the Father" (Acts i. 4), of which He had told them; and to "tarry in the city of Jerusalem until" they were "endued with power from on high" (S. Luke xxiv. 49). Ten days of watching, suspense, and prayer followed. At last, "when the day of Pentecost was fully come, suddenly there came a sound from Heaven, as of a rushing mighty wind, and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance" (Acts ii. 1-4).

Hitherto the little band of believers had numbered "about an hundred and twenty" (Acts i. 15) in Jerusalem. But now that the Holy Ghost was given, who could move the hearts of men and change them, the Apostles found themselves endued with the promised "power from on high," which should give weight to their testimony; and the vast mult.i.tude, who a.s.sembled to listen to S. Peter's sermon, were "p.r.i.c.ked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?" (Acts ii. 37).

The previous instructions which had been given them about "the things pertaining to the Kingdom" (Acts i. 3) were now to be put into practice. The Apostles had the answer ready: "Repent, and be baptized every one of you in the Name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise"--of the Holy Ghost, who alone can change the heart and make men to be born again as the children of G.o.d--is not to us only, said the Apostle, but "is unto you, and to your children, and to all that are afar off, even as many as the Lord our G.o.d shall call. And with many other words," besides those which are recorded, "did he testify"

to the truth about the Lord Jesus being Messiah, the King; and with such force did he "exhort, saying, Save yourselves from this untoward generation," that three thousand "gladly received his word and were baptized" (Acts ii. 38-41), as subjects of "The Kingdom of Heaven."

Thus the Kingdom was established amongst men by the power of the Holy Ghost[17]. A spiritual Kingdom, but none the less a Kingdom upon earth. A spiritual Kingdom, not established by any power of man, and not belonging to this world; and yet a Kingdom of which men and women and little children were the subjects; "The Kingdom of Heaven" as described by our Lord in His parables and discourses.

And the Kingdom having been thus established amongst men, from this time we find a special name was given to it. Henceforth "The Kingdom of Heaven" becomes "the Church." It was a word which our Lord Himself had occasionally used with reference to His Kingdom, as when He said, "Upon this rock I will build my Church" (S. Matt. xvi. 18); but it now became the common expression. Thus when a persecution broke out against the Christians, it was thus described, "As for Saul, he made havoc of the Church" (Acts viii. 3). So Herod "stretched forth his hands to vex certain of the Church" (Acts xii. 1); and when S. Peter was imprisoned, "prayer was made without ceasing of the Church unto G.o.d for him" (Acts xii. 5). And throughout the Book of the Acts of the Apostles and the Epistles it is almost always used as the name of the body of believers or subjects of "The Kingdom of Heaven."

At the same time, in order that there might be no doubt that the Apostles were simply carrying on their Lord's preaching of "the Gospel of the Kingdom" (S. Matt. iv. 23), and that "The Church" which they founded was in very deed "The Kingdom of Heaven," in certain pa.s.sages describing the character of their preaching we still find a reference to the Kingdom. Thus, when Philip preached the Gospel to the Samaritans, his work is described in these words, "When they believed Philip preaching the things concerning the Kingdom of G.o.d, and the Name of Jesus Christ, they were baptized, both men and women" (Acts viii. 12). And a similar instance occurs respecting the preaching of the great Apostle to the Gentiles, S. Paul. The whole of the latter half of the Book of the Acts of the Apostles is filled with the record of the extension of the Church by the labour of S. Paul in the various lands he visited. And he himself continually uses the word "Church,"

both in his addresses recorded in the Acts of the Apostles and in his Epistles to the Churches. Thus, for instance, to the Elders whom he had ordained to take charge of the Church at Ephesus, he says, "Feed the Church of G.o.d which He hath purchased with His own Blood" (Acts xx. 28). And yet when the general character of his preaching is described, it is still spoken of as the good news of the Kingdom. For to these same Elders S. Paul says, "And now, behold, I know that ye all, among whom I have gone preaching the Kingdom of G.o.d, shall see my face no more" (Acts xx. 25). And the last record of him leaves him at Rome "preaching the Kingdom of G.o.d, and teaching those things which concern the Lord Jesus Christ, no man forbidding him" (Acts xxviii.

31).

We may now briefly sum up the results of the Ascension of our Lord and Saviour Jesus Christ. In ascending into heaven He was fulfilling the prophecy, to which special prominence had been given in His discourses with His opponents, "The Lord said unto my Lord, Sit Thou on my right hand till I make Thine enemies Thy footstool" (Ps. cx. 1). He was thus ascending the Throne of the Mediatorial Kingdom of Messiah--"The Kingdom of Heaven"--and having ascended in triumph, "He gave gifts unto men." And upon receiving the great gift which He had promised--even the Holy Ghost--the Apostles became endued with the power, by which alone "The Kingdom of Heaven" could be founded upon earth, and be extended amongst men. And, from that day forward, "The Kingdom of Heaven" may be said to have been established. And as the Apostles went forth preaching the good news of the Kingdom of G.o.d, and believers were multiplied, we find that, under the inspiration of the Holy Ghost, the word "Church" was used to express this body of the faithful. And the name thus used in those early days of "The Kingdom of Heaven," has been generally applied to it ever since.

Thus we are brought face to face with the practical importance of the teaching of our Blessed Lord about "The Kingdom of Heaven." "The Kingdom of Heaven" is "The Church of Christ." The subjects are ourselves.

FOOTNOTES:

[16] See Pearson on the Creed, pp. 283, 285.

[17] It is sometimes said that the Kingdom was founded by our Lord in the call of His Apostles. But inasmuch as He spoke of it as being still in the future, when He said to Peter, "Upon this rock _I will_ build My Church" (S. Matt. xvi. 18), and expressly declared that the Baptism of the Spirit was the appointed means of entering into it (S.

John iii. 5), it seems more accurate to say that our Lord founded His Kingdom on this day, through the descent of the Holy Ghost upon the Apostles. For thus His words which specially applied to their own cases were fulfilled, "Ye shall be baptized with the Holy Ghost" (Acts i. 5; S. Matt. iii. 11); and the gift was then handed on to others in the appointed way, by which they also might be brought into the one Body (1 Cor. xii. 13).

CHAPTER VII.

THE PARABLES EXEMPLIFIED IN THE EARLY HISTORY OF THE CHURCH.

"To Him shall prayer unceasing And daily vows ascend; His Kingdom still increasing, A Kingdom without end."

We have seen that our Lord described in His Parables the general character and nature of "The Kingdom of Heaven." Consequently, if the Church established by the Apostles under the guidance of the Holy Ghost is "The Kingdom of Heaven," it will necessarily be found to agree with the description thus given. Let us therefore now consider how far the history of the Church, in the Acts of the Apostles and the Epistles, agrees with the picture of "The Kingdom of Heaven" drawn beforehand by the King.

The Parable of the Sower admits of frequent ill.u.s.tration if we understand the seed to refer, in a general sense, to the good news of salvation through Jesus Christ, whether it is preached to men outside the Kingdom or to those within it. The birds are continually carrying off the seed from thoughtless and hardened hearers; opposition and persecution and temptation still scorch up the seed in others; and worldliness and love of money still choke that which was beginning to grow well in many hearts. And we can see all these characters, in those who were first called to be members of the Church of Christ. The Jews, generally, in all places visited by S. Paul, from whom he was forced to turn away in despair of producing any effect (Acts xiii.

46), were like the wayside on which the seed fell only to be devoured.

Such also was Felix, who "trembled" as he heard S. Paul reasoning "of righteousness, temperance, and judgment to come," but went away and "left Paul bound" (Acts xxiv. 25-27); and Agrippa "almost persuaded to be a Christian" (Acts xxvi. 28). Of hearers in whom the seed is scorched up by the fire of temptation or persecution, we may see instances in Ananias and Sapphira, who fell under the temptation to appear zealous whilst being really worldly (Acts v. 3); or in John Mark, who was disheartened at the seeming difficulties before him, and turned back from Pamphylia (Acts xiii. 13), leaving S. Paul and S.

Barnabas to go on without him. Of those in whom the seed is choked by the weeds of worldliness and love of money, there were many examples.

Simon Magus, who after renouncing his sorcery and being baptised, thought that the power of the Holy Ghost might "be purchased with money" (Acts viii. 19, 20); Demas who "loved this present world" so much that he forsook S. Paul in the hour of danger (2 Tim. iv. 10); and the many of whom S. Paul spoke with tears, "whose G.o.d is their belly, whose glory is in their shame, who mind earthly things" (Phil.

iii. 19). And, lastly, of those in whom the seed bears fruit an hundredfold, it seems almost invidious to select examples. But such were the martyr Stephen, who prayed for his murderers (Acts vii. 60); Tabitha, "full of good works and almsdeeds" (Acts ix. 36); Cornelius, upon whom the Holy Ghost fell even before he was baptized (Acts x.

46); S. Luke, "the beloved physician" (Col. iv. 14), "whose praise is in the Gospel" (2 Cor. viii. 18).

The Parable of "The Tares," which described the sad outward appearance of "The Kingdom of Heaven," was unhappily at once exemplified in the early Church. Amongst the first members of the Church of Christ were found Ananias and Sapphira "to lie unto the Holy Ghost" (Acts v. 3); and Simon Magus to bring upon himself the rebuke "thy money perish with thee" (Acts viii. 20). And, as years pa.s.sed on, we find S. Paul writing to the Church of G.o.d at Corinth to rebuke its members of schism (1 Cor. i. 12); of being "carnal" and encouraging "envying and strife and divisions" (1 Cor. iii. 3); of "fornication," and that not merely in a single instance (1 Cor. v, vi); of tampering with idolatrous feastings (1 Cor. viii); of disorders in their religious a.s.semblies, and especially of gross profanity in the celebration of the Lord's Supper (1 Cor. xi); of strange misuse of the miraculous gifts of the Holy Ghost (1 Cor. xii, xiv); and of denying the great doctrine of the Resurrection (1 Cor. xv. 12). All of these charges show how strongly the tares began at once to grow amongst the wheat.

And, in later years, the same Apostle warns the Elders of Ephesus that "grievous wolves" will enter in among them "not sparing the flock"

(Acts xx. 29); referring probably to the Gnostic heresies against which the First Epistle of S. John is mainly directed.

Let us pa.s.s on to happier examples. The Parable of "The Mustard Seed,"

describing the outward spread of "The Kingdom of Heaven," is ill.u.s.trated by almost every chapter of the Acts. Beginning with the little seed of an hundred and twenty members, the Church increased at once to thousands on the Day of Pentecost (Acts ii. 41, 47). Then, as the increasing numbers required that Deacons should be ordained to a.s.sist the Apostles, we read that "the number of the disciples multiplied in Jerusalem greatly, and a great company of the Priests,"

recognising, we may suppose, the fulfilment of the sacrificial types in the person and work of the Lord Jesus, "became obedient to the Faith" (Acts vi. 7). Then by the Providence of G.o.d this mult.i.tude of the believers was scattered through the persecution which arose about Stephen, and they "went everywhere preaching the word" (Acts viii. 4).

So that next "Samaria received the word of G.o.d" (Acts viii. 14). Then the good news spread to Damascus, and to Antioch in Syria (Acts ix, xi. 19).

Such was the growth of the Church in the first ten or twelve years.

Then Antioch became a fresh starting-point, and within the next twenty years, under the efforts of S. Paul and S. Barnabas and others, the glad tidings spread from Antioch to Cyprus, and from Cyprus to the coasts of Asia Minor (Acts xiii, xiv). Then after extending through many provinces of Asia, the Gospel tree spread forth its branches to Macedonia (Acts xvi. 11); and from Macedonia to the ancient cities of Greece (Acts xvii, xviii); and from Greece to Italy and Rome, the capital of the world. With this Parable of "The Mustard Seed," we may connect that of "The Seed growing secretly" (S. Mark iv. 26, 27), and we may think how little the rulers of the old world imagined, that there was a power at work amongst them, which would change the moral character of the whole Empire. The Church of Christ was extending her influence secretly and unnoticed, or noticed only to be despised by the ruling cla.s.ses. Yet within three hundred years the faith of Christ became the professed religion of the Roman Empire.

But the spread of the Church of Christ was not merely an outward extension in the number of professed members. The Parable of "The Leaven" had set forth the power which "The Kingdom of Heaven" would exercise over the hearts of men. And of this also we may find examples in almost every chapter of the Acts of the Apostles and the Epistles.

See the leaven working in the first members of the Church, who lived together in such love and unity that "they had all things common, and sold their possessions and goods, and parted them to all men, as every man had need" (Acts ii. 44, iv. 32). Think of the devoted lives led by the Apostles, "rejoicing that they were counted worthy to suffer shame" (Acts v. 41) for their Lord's sake. Other instances may be seen in Stephen praying for his murderers (Acts vii. 60); in the character of Barnabas, "a good man full of the Holy Ghost and of faith" (Acts xi. 24); in the Elders, who were ordained by S. Paul in the different cities which he visited, and who handed on the knowledge they had gained to their more ignorant fellow-countrymen, "feeding the Church of G.o.d" (Acts xiv. 23, xx. 28); in the case of Aquila and Priscilla instructing Apollos (Acts xviii. 26); in the Ephesian converts burning their books (Acts xix. 19); in Lydia taking care of S. Paul at Philippi (Acts xvi. 15); and in the love shown to him afterwards by the Philippians in general, his "dearly beloved and longed for," his "joy and crown" (Phil. i. 3-8, iv. 1-10). Other signs of the leaven working in the hearts of the faithful may be gathered from a variety of expressions in the different Epistles, pointing to the changed lives of the members of the Church (1 Cor. vi. 11); whilst the Apostles were continually urging their converts to let the leaven work more freely upon them, and become more apparent in the holiness of their lives, in the putting off "the old man," and in the putting on "the new man" (Ephes. iv. 22, 24).

The Parables of "The Treasure" and "The Pearl," which set forth the priceless value of salvation, and the different ways in which it becomes known to men, may be ill.u.s.trated by several instances in the early history of the Church. One finds the truth, as it were, by chance, like some hidden treasure. Such was the man of Ethiopia finding, as he crossed the desert, an apparently chance traveller able to expound to him the prophecies of Messiah (Acts viii. 27); and such was the jailor at Philippi, stopped in the act of committing suicide to be baptized by his prisoners (Acts xvi. 27, 30). Another finds "The Pearl" worth all the world besides, only after long search. Such was S. Paul, who sought for it in intense zeal for G.o.d, and found it in the Voice which said, "Why persecutest thou Me?" (Gal. i. 14, Acts ix. 4). And such was Cornelius, whose prayers and alms called down the blessing from above which brought to him the knowledge of His Saviour (Acts x. 30-48). Whilst the value which men set upon the discovery was shown by the joy with which all things were given up for the sake of Christ, when men "did eat their meat with gladness and singleness of heart, praising G.o.d and having favour with all the people" (Acts ii.

46, 47); when they rejoiced "that they were counted worthy to suffer shame for His Name" (Acts v. 41); when being expelled with violence from one city they went on to the next, and, instead of complaints, "the disciples were filled with joy and with the Holy Ghost" (Acts xiii. 50-52); and when one could say, who had given up all his earthly prospects and high position amongst his fellows, "what things were gain to me, those I counted loss for Christ" (Phil. iii. 7, 8).

The last Parable of the series, "The Draw-net," referring as it does to the final separation at the end of the world, cannot be ill.u.s.trated by example.

Of the other Parables of "The Kingdom of Heaven" describing special circ.u.mstances which affect the subjects of the Kingdom, only one, "The Marriage of the King's Son," seems to be capable of ill.u.s.tration by examples. And this is abundantly ill.u.s.trated throughout the Acts of the Apostles in the history of the extension of the Church. As soon as the Gospel spread to Gentile lands, we find the Jews in general persistently refusing to accept the Lord Jesus as Messiah and to become members of the Church. Thus at Antioch in Pisidia, after the glad tidings had been so published that "almost the whole city came together to hear the Word of G.o.d; when the Jews saw the mult.i.tudes they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming." Then the literal fulfilment of this prophetic Parable followed. "Paul and Barnabas waxed bold and said, It was necessary that the word of G.o.d should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts xiii. 44-46). And, in a similar way, the last chapter of the Acts of the Apostles records how the Jews in Rome brought upon themselves the warning Words of S. Paul, "Be it known, therefore, unto you; that the salvation of G.o.d is sent unto the Gentiles, and that they will hear it" (Acts xxviii. 25-28).