God is always true to Himself; and therefore (and that in the perfectness of divine wisdom) if any line of His dealings be given in the word, misdirection is guarded against, and His dealing put in such contrast to the peculiar range of truth exhibited, as that there shall be no mistake. If God, in the wisdom of His teaching, gave the Messianic character to the gospel of St. Matthew, do I not find rejection of the Lord in that character peculiarly exhibited, and His future dealing with Israel in the same gospel, so that we are left to seek the truth fitted to us in contradistinction to it, and which is made prominent, but not at all, or but little, developed there? So peculiarly is this also true of the gospel of St. Luke, where the general interest of the world in Christ, as Son of Adam, and not Son of Abraham, and David, as in Matthew, is set forth, for we get there every thought that would seem of the world specially contradicted, and that which is not of it adopted.
The very introduction of our Lord's birth has its peculiarities in each. The visit of the wise men of the East is at the house of His parents, such as it was, some time after His birth, though mentioned immediately after; but Luke gives the lying in the manger, the expression of His having no place at all in the habitations of this world. Again, the revelation of His birth is to shepherds; not to kings or wise men. His introduction into the world is most lowly, though to be set over that world which the type had forfeited. He came as the least on earth. Mary sung how God had regarded the low estate of His handmaiden, and had exalted the humble and meek. But she understood not where this was to conduct Him, born of her, and had to feel the keen sword of disappointment. How far too soon do we think to reap the fruits of God's dealings with us. Eve did, when she said, " I have got the man from the Lord" who had been promised to bruise the serpent's head. Mary miscalculated the present harvest of honor from her being the mother of Him who was, in truth, the expected man, the deliverer of His people, and the Savior of the world.
The commencement of His ministry bears the same mark of 'lowly view. After having returned from the place of temptation, His first sermon declares that He comes to preach the gospel to the poor. The sermon, which answers in so many particulars to the sermon on the mount, is marked by contradiction, plainer in form, to what the world seeks after. In Matthew we find the law spiritualized; in Luke the objects themselves are aimed at. Blessed are ye poor; not ye poor in spirit: but this shows that it is the spirit of poverty that is meant, having its hope future in the real absence of the goods, the things which the world values. This form in Luke is distinctly evident in the counterpart to it:-" Woe unto you rich, for ye have received your consolation." What must the world and its wars be before God, that to take its consolation in the spirit of enjoyment entails loss hereafter? Let us look then at all that with which the world would deck itself. How vain are the arts of Cain's children. The schools of art the refinements of ease-the pleasant pictures-the increase of the world's wealth. When the soul, at a distance from Jesus, is not armed with the same mind as He in the same world-not planted in the likeness of His death-how little will be found in resurrection. The world's general advancement is its actual distance from God; and what a rule of life do we gain if with Jesus we do not what the world doeth. It is a rule of itself; we pass through, and we do not participate. That which is of the world is not of the Father. The children of the Father being forgiven their sins, are redeemed at the same time out of it to God, and out of all it values.
Whenever in Luke this point is touched upon, it is more extended than in the other gospels. We have an instance of this in chap. 12. The young man desires the Lord to interfere in the dividing of the inheritance with his brother. We may say that the Lord takes this application to Him as the theme of His discourse for the lowering of the value of all earthly things, and continues the subject from the 15th to the 34th verse. It begins with the rich man building new barns for his increased goods, and ends with the words,-"Where your treasure is there will your hearts be also." It is also an occasion of instruction to those out on service that they need no care. Surely it will be a little flock that will possess the kingdom, and it is the meek who shall inherit the earth, who are now daily thrust from their place in it. But, surely, the knowledge of times even far beyond those when He "returns from the wedding," may be in our thoughts. Enoch had, by revelation, the knowledge of a dispensation far beyond that in which he stood, and of its righteousness. He walked with God in it, and was removed from present things, and from the judgment of the world, which Noah was saved through. Surely it may be given to look beyond the confidence of our hope, to the time when Christ shall have given up all things to God even the Father, and that God shall be all in all, preceded by the reward and reign of the saints.
We all feel distinctly, however, that those who hold the truth of the heavenly portion of the Church, are helped with a Spirit which is beyond that which was given to maintain that which Christ came to establish, or shall establish when He returns from the wedding with those who have had part in it; and who will receive their vindication in the glory with their Head, before the world in which they did not take part, and which was against them, and despised their hope. How fitting then is the denial of present things by such. Yet God loved the world, and we do testify that He sent His Son to be the Savior of the world, but there is but one character of faith now, and that is a redemption that brings us out of its order and its desires.
The 16th chapter is almost wholly given to the end of sheaving the better worth of heavenly over earthly things; and, in so doing, puts the abundance of the earthly in the position of actual evil. Riches are the mammon of unrighteousness. It may be, that the commencement of the chapter is typical of a state of things in which the return that would have been duly made to the fullness of grace is hindered by the advice of the " steward of unrighteousness," (perhaps he is the elder son in a new character), the steward of the things of this world, and the beggarly elements of it, seeking a place in the houses of the debtors to grace. It passes on, however, to direct instruction, with these words,-"And I say unto you." There is a promise to those that are faithful in their disposal of that which the Lord considers as the "least," viz., that He would commit to them the true riches, spiritual things, of which the stewardship has a much better reward. The former are considered as another man's, the last as our own. There would be no faith if we saw the link between our actings and what God gives in return. Faith rests on God, and God is faithful; but the step that faith trusts to is a void to sight. If we in faith have valued the true riches above what the world calls riches, he gives us the full exchange, and a fund therein to trade with, whereby to increase our store.
The Pharisees were covetous; and they were told that they could not serve God and mammon: and this word follows, at which the world, if it listened, would stare:- "Whatsoever is highly esteemed [high υψηλον] among men is an abomination to God." Surely every thought that lags in us that would commend itself to the world is here upset. It is well that we can be completed in the school of Christ. To be condemned in that in which our way was to receive its finishing strokes of beauty, would not be consistent with the beauty that God produces to flourish forever in His presence. The judgment of all that is highly esteemed among men is pronounced by these words of our Lord. It is declared what that which is esteemed among men is before God. That its heights are an abomination to Him. What must the world be?
There is an order in the three parables of Luke 15 and 16. The prodigal son is to show the grace that is in God (to the Gentile). The second, the mischief the unfaithful and discarded steward does among the Lord's debtors, and the superiority of heavenly over earthly things. The third applies not only the comparison of wealth and poverty in extremes to persons, but must have some spiritual intention in it, though it be in perfect keeping with " Woe be to you rich"; but we see the Church abiding in the truth in its deepest condition of distress; its members full of mortal suffering-the dogs licking their sores-disregarded by the world and Christianity in their splendor-yet carried to Abraham's bosom and receiving consolation there. So then we have grace-debtors to grace-return hindered, and then, at the close-faithfulness in distress, and its home of coin-fort set before it-and the torment, too, of selfish ease.
Surely this chapter is a prominent instance of this _character in St. Luke's gospel. God's interest in the world by Jesus is to bring men out of it. Holy brethren, partakers of the heavenly calling, look to the Apostle and High Priest of your profession-Christ Jesus-and be as men that wait for your Lord.
There is a passage in the 17th chapter which bears on this aspect of things, which is not generally apprehended in its true bearings. When the disciples say, "Lord increase our faith" (v. 5). He answers in a form that shows that that faith was intended that had the performance of miracles in view. The answer is to receive its elucidation from this result of faith. They wanted in their then state the honor of the powers he was exercising. His parable begins,-Wait till your Master is served before you think of sitting down yourselves. Look to nothing but duty. "This is my reward," says Paul, " that I preach the gospel without charge to any." Seek no honor even from Christ while in the execution of your duty; no wonders worked; no powers that will honor you. Laban could admire such. If the spirits are subject to you, rejoice rather that your names are written in heaven. As My servants, seek no honor. Your duty is enough. Be thankful that you are allowed to do it. It is not that we are unprofitable to the Lord or ourselves in the sense in which it is commonly used.
It is not necessary to mention many instances that are common to the other evangelists; the object is to show that the instances, with the view I have pointed out, abound in, and are put at more length by, St. Luke. But let us note the Lord's exhortation in 22:23, 24. Suppose it is more than being called benefactors. Suppose they are benefactors. We see how happy in a common view are the effects wrought by authority exercised in kindness. Interests looked to-mischiefs warded off-consciences hindered from sinking-social dishonor saved-wants relieved-intelligence needful to the increasing calls of the world imparted-all these things that are the fair side of the world's good-social blessing -moral sense-religious guidance. Well, all disappears at this word of the Lord's.
It is too late for the world to be saved as the world by Christ. Born of the Virgin Mary into the world, He was so offered to and through Israel to the world, and so preached by John the Baptist: but having died and risen, is known no longer after the flesh, holy as He was in it, but in resurrection to them that believe; and known, too, to the believer by the power to him-ward wrought of God in Christ, when He raised Him from the dead, and gave Him glory. Can we wonder, then, that all that is here is always to be the "least "? Men have been doubly guilty. On this account we see the world judged finally on the cross. We see its mind; but we see Christ's mind too; and it is for this with thanksgiving for the wonders of its grace, the foot of the cross is our place; while by the Spirit-by communion with Him risen, aye, and glorified too-the victory is ours in joy over the flesh and the world, and all that it can find its ease and delight in How sad and how evil a sign, when any stop to debate about the person of the Son of God! Surely, if it is the Father that has taught us that Christ is the Son of the living God, we shall do no such thing.