12. “W. P.,” Birkenhead. The meaning of the phrase, “kingdom of heaven,” is the kingdom of the Messiah here on earth, whilst He, the King of Israel, the Messiah, is in heaven. This was a mystery not revealed in the prophets. This phrase is used by Matthew only, who presents the Lord Jesus as the righteous Jew, the Messiah, the Son of David, the Son of Abraham.
“Leaven” is that which spreads and permeates the whole where it is found. If we compare the parable of the leaven with that of the tares and the mustard-tree, it is evident that the spread of evil is the leavening of the whole lump of the kingdom during the absence of the king. Leaven was forbidden in all the offerings that typified Christ. (Lev. 2:4, 5, 11.) Compare Lev. 7:12 with ver. 13; 23:16,17. Thus, when the type pointed to Pentecost, the forming of the assembly on earth, leaven was to be used, as evil was soon introduced into the assembly as seen on earth. If you look out all the passages where the word leaven is used in the New Testament, it will be found invariably to mean evil; 1 Cor. 5:6-8, and many other passages.
We do not know of a tract specially on the parables.
13. “Α.,” Walton. The word of God meets every case. We cannot tell whether you have ever been born of God, or not. Whilst persons are living in sin, they surely cannot conclude that they are the children of God—whosoever is born of God doth not practice sin. We must not forget that we are close upon the end of this dispensation, consequently the great mass of professors are not saved, but about to be judged. (Rev. 3:6.)
But does not your intense distress and self-judgment because of sin rather remind you of the wretched prodigal in Luke 15? Now turn your eyes from yourself to the Father ready to receive you with open arms. Yes, you are welcome to Him just as you are. You never can lead a holy life until you have despaired of all good in yourself, and all strength to be better, and believed the wondrous grace that receives you forever just as you are. The blood of Jesus Christ His Son cleanseth us from all sin. The prodigal did not remain in the far country. Do you wish to be saved, and still remain with the world?
Perhaps you say, I am a Christian, and I have sinned, and there is no hope. We are not ignorant of Satan’s wiles. Oh, wondrous grace! if this is the case, there is still a precious word for you. “We have an advocate with the Father, Jesus Christ the righteous, who is the propitiation for our sins.” “Come at once, then, to that Father.” “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” And now for the future: “Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.” Cast yourself on Him, mighty to save.
14. “E. C.,” Acton. You will find an answer to your question, as to the complete consciousness of the departed saints, in the correspondence of January this year, No. 1.
15. Extracts from Rangoon.— With regard to discipline, I would suggest, for your consideration what strikes me as the correct application of Matt. 18:20. That the Lord had discipline in view when He uttered those words, there can, I believe, be no doubt, if due weight be given to the word ‘for,’ which connects what follows with that which precedes it. Now if this view be correct, what an awful thing it is—how solemnly so—when any one sets himself up as a court of appeal, to revise, amend, or reverse the judgment passed by the small number of even two or three assembled in His name; for the act is His really, and not theirs, though done through them as instruments of His. Their act is binding on all who love Him, and keep His word.
“This verse 20 is made by many of general application to what are now called ‘meetings,’ like verse 19 to ‘prayer’ generally. But, to my mind, the Lord intended both for discipline, as the word ‘for’ implies.”
“To my mind, His word is inseparable from His Person; and we must hold to both or have neither.”
“Matt. 18:19, 20 may be applied to the assembly generally, but its particular, special, primary, and almost exclusive application is to the assembly when exercising discipline.” M. A. G.
16. “Gr. E.,” Uxbridge. It is very sad when a brother links himself with evil, even ignorant! v, so that we are directed to have no company with him, that he may be ashamed. But mark the words which follow: “Yet count him not as an enemy, but admonish him as a brother.” Whore there is willfulness, it must end in either chastening and restoration, or deeper sorrow. Let us, however, beware of acting in the flesh, apart from the Lord, in discipline. Nothing can be more disastrous. May we be kept walking in the fear of the Lord. It would not be suited to this little magazine to take up the details of the case, which can only be judged in the presence of the Lord, as so directed in Matt. 18:18-20.
17. “C. F.,” Sandhurst, Victoria. There is no intimation in the New Testament as to whether we should use fermented bread or unfermented, or whether we should take fermented or unfermented wine, at the Lord’s table. You say both cannot he right. Suppose you were to ask, ‘Is it according to scripture to break bread at ten, or twelve o’clock? or morning or evening?’ You might say, ‘Both cannot be right.’ Silence of scripture shows that these are matters of convenience, and do not affect the object the Spirit has in view. It is not the bread, the wine, the hour; for in no two places or nations on earth might these things be exactly alike.
But in the breaking of bread, in every place the object and purpose is the same. It is to show forth His death until He come—to remember Him. Let all things be done decently and in order, without distraction. The natural man would be occupied with natural things—the bread, the wine—like the depth of the well to the woman at Sychar, as yet unconscious of the presence of Him who spoke to her. But when she knew Him she forgot her water-pot. May we so know Him present, be so filled with the joy of His presence, as to forget mere natural things, and all contention about them. Jesus Himself stood in their midst.
18. “S. B.,” Plumstead. Our being manifested before the judgment-seat of Christ (2 Cor. 5:10) is connected by the word “for” with what goes before. “Wherefore we labor, that, whether present or absent, we may be accepted of him;” or, be acceptable, agreeable unto Him. This would clearly connect the manifestation with the path and service of the believer since his conversion. If this greatly misunderstood passage be compared with Rom. 14:10-19 and 1 Cor. 3:10-15; 4:3-5, it will be seen that in all these cases it is chiefly the thought of serving Christ acceptably. It is not, as you say, nor can be, judgment for sins, or we must all perish. We trust we are manifested to the saints, as to God, that our only object is to serve and be acceptable to Christ. How sadly this is forgotten! It is certain, in proportion as we do this, we shall be despised by men, and probably misjudged by our brethren. The judgment-seat of Christ, then, is as great a comfort to the believer as terror to men. Our course, from first to last, will be manifested to the glory of His grace; and surely His approval will make up infinitely for all the slander and misjudgment of men here. In all things may we seek to be acceptable to Him, now and then.
When believers have purged themselves—that is, separated themselves from vessels to dishonor—they have also to follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. Such, however few, may count on the presence of the Lord with them, when gathered to His name. They will thus have power, and His authority, to deal with evil. Also, they must not forget the instruction as to gentleness, meekness, and patience. (2 Tim. 2:19-26.) Still, it is clear there may be vessels of dishonor from whom we must separate.