As we pass rapidly through these chapters we meet with a remarkable statement, which places the dispensational rank, or standing of the kingdom in its present condition, above that which preceded it,— “That the least in the kingdom of heaven is greater than John the Baptist,” who was greater than any who had preceded him.
Clearly this is due to the dispensation, and not to any personal quality. Such an one as Paul may be a more honored servant than John the Baptist, but we have only to look at our feeble selves to know that we are only greater than he on account of the superior character of the dispensation in which, through God’s grace and favor, we are. No doubt our privileges as members of the church of God were present to the eye of the Lord; beyond all doubt the saint who is in the church a member of the body of Christ, the church which is His bride, is characteristically distinct from any other saint. It is not merely a greater and a higher position, which it surely is, but we repeat characteristically distinct in privilege here and in glory hereafter. Still it is not the church that is here spoken of, it is the kingdom of heaven; and in spite of the oppression which now would be the portion of the heirs of the kingdom, nay, it may be in part because of this very suffering now, through association with the King, the little one in the kingdom is greater than John the Baptist. But the great thing is, that all the saints before the kingdom rested on promise, we who are in the kingdom rest upon accomplishment. Not one of them could say “my sins ARE blotted out,” but we can say, “In whom we HAVE redemption, even the forgiveness of sins.” The least then in the kingdom of heaven, possesses privileges which none could have had before. For now with joy we sing, “The atoning work is done.”
Some have said that the “least” was Jesus Himself, (meaning of course when He was in humiliation and going to the cross). The soul that knows ever so little of the work and person of Jesus shrinks from such a thought. Neither would we say Jesus was the greatest in the kingdom. He is beyond comparison. And even to call Him greatest as compared with others in the kingdom, is derogatory to His true honor and glory. He is the King.
In comparing the 11Th ver. of chapter 11 with 19th ver. of chapter 5, it does not appear that the same character is in view. In chapter 5 the warning that, unless their righteousness exceeded that of the Scribes and Pharisees, they would in no case enter into the kingdom of heaven; the least in the kingdom seems to be viewed in the same category as the Scribes and Pharisees.
Now, their crying sin was the setting aside of the commandments of God, making them of no effect through their tradition, and teaching men so. This was so wicked that He who did it in the least commandment would be called the least in the kingdom of heaven, i.e., although within the limits of the kingdom, (for the idea of space is always contained in that of the kingdom of heaven, not necessarily in that of the kingdom of God), as it now is, he would be like the Scribes and Pharisees, and should not enter therein by and bye, when the present mysterious form had passed away, and the power and the glory were come.
In the chapter 11 it is different; it is evidently the privilege of the little one in the kingdom. John, although individually high and honored, would yet be less than the one who in the kingdom was less than all others there. It had now assumed a heavenly aspect in contrast with the earth. Its blessings, for the time being, were rather heavenly than earthly, and those truly belonging to it were the children of their Father in Heaven, (still not the Church).
This was not, and could not be known before the kingdom had, through the rejection of Jesus, the King, assumed its present form. Now, John was at the very time passing away; his testimony had been given; his work done; himself in prison, out of which he never came, and therefore he could not be said to be in it.
But the expression in the chapter 5 is not the same as that in chapter 11. Here it is μικζστεζος, the one who, on comparison, is found to be less than another, or less than all others, and therefore may be called the least. The word implies necessarily the existence of others, and expresses the result of a comparison.
In chapter 5 it is ἐλάχιστος, and there may, or may not be, implied comparison. It may be used absolutely, and have the sense of a very little one where there are no others.
Hence a different expression, and a totally different connection, lead to the conclusion that a different character is in view.
But judgment is now pronounced upon the generation. They are like children in the market, and calling to their fellows, “We have piped unto you, but ye have not danced; we have sung dirges unto you, and ye have not wailed.” There had been no response to the preaching of John, nor to the Lord’s. They would be given up. Special judgment upon those to whom special privilege had been granted without avail. It would be more tolerable for Sodom than for them.
The Lord feels His rejection. A dull stupid indifference on the part of the multitude, active and energetic hatred on the part of the leaders. And now that the awful truth is becoming manifest, Jesus turns to His Father and says, “I thank thee, &c., &c.” What a word in the midst of His sorrow! What a lesson for us in the midst of our sorrow and the world’s rejection of us! Not mere submission, but happy acquiescence in the counsels of the Father, from which he turns in the fullness of His love and grace, yes in the plenitude of His Divine power too, although in appearance but a man. He turns to the laboring and heavy laden, “Come unto me all ye that labor and are heavy laden, and I will give you rest.” After all, in Him alone they would find rest. So the cast-out follower of the rejected Jesus may now turn away from his sorrows here, to his heavenly Father, and come refreshed and strengthened by his communion with the Father, with the words of love and grace to the poor lost world around him. The Father’s presence-that’s the way to rise above our trial, and to get power to preach Jesus to sinners.
(To be continued, Lord willing.)