IT is seldom that a chapter of the word is so isolated that we can give the exposition of it without taking account of the connection with what precedes and what follows. There are some which contain a single subject developed enough for us to be able to consider it separately. Sometimes, even a single verse presents some feature of the precious Savior which may supply matter for meditation during many blessed hours. But to unfold the ideas which are presented in a chapter, it is always necessary to consider it in relation to those things with which, according to the intention of the Spirit, it is connected. This is what I shall endeavor to do with regard to the chapter before us.
This Gospel may be called the gospel of the kingdom. That is, it relates the history and discourses of Christ, specially with a view to the establishment of the kingdom of heaven. This thirteenth chapter reveals to us the mysteries of the kingdom.
Let us consider the position in which the revelation of the kingdom was found when the Lord pronounced it; in other words, what were its relations to the Jewish people at that time. With this object, let us review a little the contents of this Gospel.
In the first chapter we find, after the plan of Genesis, Numbers and Chronicles, the genealogy of the royal family, and the two great stems with which the promises were bound up, and from which Christ descended: David and Abraham. The promises were made to the seed of each. The miraculous conception of Jesus, according to the predictions of scripture, is then related.
Next, in the second chapter, we are told of this royal birth (a subject of alarm to Herod, who was in the enjoyment of the Jewish royalty), as well as of testimony and joy to the ends of the earth; the flight of Jesus into Egypt and His return; and in all these circumstances the fulfillment of the prophecies is established.
In the following chapter (3) the approach of the kingdom of heaven is announced. The prophet warns the people of the wrath to come, from which it was necessary to flee; of the ax which was laid to the root of the trees; then he announces that God was seeking fruits, and that it would be useless to boast of being a child of Abraham, if one produced none. Jesus subjects Himself to the condition of the Jews and receives at the same time the testimony that He is the Son of God. His subjection and humiliation, and the testimony thereupon rendered, and rendered to Himself respecting the glory of His person, are here profoundly instructive.
In chapter 4, Jesus, thus identified in humiliation with the Jews, and owned as the Son of God by the Father, undergoes the temptation of the enemy who must be conquered and bound, as the strong man, if one would spoil his goods; a temptation suited to the circumstances in which the Messiah stood. Satan seeks to turn the Lord aside from the path of obedience, by urging Him to make use of His glory, or to take it according to His will, and as being Himself in subjection to Satan; by His natural wants, as hunger; by His privileges, that is to say, the promises which had been made to Him (His Jewish privileges or those of Messiah, according to Psa. 91); and by glory in the world, a glory indeed which He will really possess as the gift of God hereafter, even " all the kingdoms of the world "; and all this by prevailing upon Him to deviate from the path of obedience on which He had entered. But in vain. Then Jesus begins, after John is put in prison, to preach the approach of the kingdom, His abode in the place described in Isa. 9 giving place to the foretold difference between the last afflictions of the Jews and all those which preceded the manifestation of the light of Messiah. He preaches the gospel of the kingdom and confirms His doctrine, and gives testimony to the glorious truth of His presence, by miracles of goodness which announced the visitation of the God of Israel.
Having thus attracted the attention of the multitudes, He unfolds the principles of the kingdom and the effect of the testimony which was to be rendered to Him (chaps. 5-7). Observe, there is no question here about redemption. There is the spirituality of many parts of the law, or rather the application made by Jesus of His ordinances to the heart as well as to acts, and the introduction of the name of the Father as the motive, principle and rule of conduct. Israel is here, as it were, on the way, in danger of being given up to the judge if he agrees not with his adversary. It is the light of heaven which shines on the conduct of men, by means of Him who came from heaven.
In chapter 8, before the historical dealings with Israel, we have an introductory display of the power come in and its effects. It was Jehovah cleansing the leper or leprosy in Israel, and sending the cleansed one to the priests. It was, since it was Jehovah, that which reached in power over the limits of Israel and showed that, while Gentiles would come in from east and west, the children of the kingdom would be thrust out. Next He was come down in gracious participation in all their sorrows and infirmities; but hence withal, having no place amongst men; but in the midst of the tossings and heavings through which those who were content to identify themselves with this rejected One for His own sake must pass, they were secure by that very fact in all, in the same boat with Him who was there in divine power and counsels, however low He might be come. This was the place of the remnant. As to the others, they would turn Him away; but Israel, left to the power of Satan, would rush as unclean headlong to destruction. Such is the whole history of the coming of Messiah, Jehovah, Jesus. Note here, we have not the demoniac sent back to tell of the power which had healed him. For it is the ministry of the Lord which is pointed out, and its course, reception and effect. Hence this is the connection of these events in order to present the history of the Lord's presenting Himself. It is in a certain sense complete in itself.
In chapter 9 He continues to labor personally in the ministry of the kingdom. Acknowledged as the Son of David by the blind men, and received by the multitudes with admiration, He is accused by the jealousy of the Pharisees of casting out devils by the prince of the devils; but the time of grace towards this poor people was not yet over. When Jesus sees the multitudes, He has compassion upon them; they were as sheep without a shepherd.
In chapter to, as the Lord of the vineyard, He sends His disciples to " the lost sheep of the house of Israel," to declare to them that the kingdom was at hand; a prefiguration (so to speak) of the transmission of this ministry to His disciples, when He should have been Himself rejected. But there is no question of any but Israel. They were not to go into the way of the Gentiles. Nevertheless, on account of this general mission, the Lord, in His directions and encouragements, expresses Himself in a manner which might serve them as a guide in all circumstances wherein they might be found, whether in their actual mission, or during His absence from the earth: still, He regards their mission simply as a mission to Israel, whether then, or even at the last times. They were not to have gone over the cities of Israel till the Son of man should have come. The capture of Jerusalem has deferred that event until God resumes His labors towards Israel.
The Lord, resuming His labors of love, recounts, on the occasion of the arrival of the disciples of John, all the history of that work among the Jews (chap. I I). John Baptist, himself, takes the place of a disciple instead of that of a prophet, and the Lord bears testimony to him, instead of receiving testimony from him The kingdom of heaven, instead of being established in power, being rejected, is invaded by violence only, in defiance of difficulties and the opposition of men; for the Jews, whether one had lamented or piped to them, had not responded to the testimony of God. The rejection of Jesus, a rejection which He accepts with entire submission, is explained by this: only the Father could know the Son, and only the Son could reveal the Father. The Messiah disappears, so to speak, in His glory too pure for man to receive. But grace only springs up in greater abundance, and all things having been delivered to the Son, it is no longer a question about the Messiah of the Jews. He invites all those who are " weary and heavy laden " to come to Him. It is a chapter of the highest interest.
Hereupon in chapter 12 The Lord breaks with the Jews decidedly. He is Lord of the sabbath given as a sign of the covenant with them, the Lord in grace, but still Lord. The Pharisees seek to kill Him. He hides Himself, and the light of the Gentiles begins to dawn in the testimony of God.
Acknowledged anew by an astonished people as the Son of David, the Pharisees put the seal to their iniquity and their condemnation, in again attributing His works to the power of the prince of the devils. Thereupon Jesus pronounces their judgment: the blasphemy against the Holy Ghost is not pardoned. The sign asked for by the perverse generation is refused them: there shall no other sign be given them than the sign of the prophet Jonas. Even the people of Nineveh and the queen of the South shall condemn them, and at last the unclean spirit that had gone out of the people shall return into them with other more wicked spirits, and its last state shall be worse than the first. Such will be the end of the generation that rejected the Savior. Thereupon He renounces the ties of nature which connected Him, as the Messiah after the flesh, with this people, and acknowledges no other relationship than obedience to His Father.
This rapid sketch of the contents of these twelve chapters of the precious revelation of God will show us the importance of the position of chapter 13, at which we are now arrived, and which is to occupy us more particularly. It is based on the rejection of the Son of man, the Messiah, by the self-righteousness of Israel; and, in fact, on the judgment passed on the latter in consequence of this rejection of the Heir of the promises.
Wherefore, addressing Himself the same day to the multitudes, Jesus appears as no more seeking fruit. It was no longer a question of His vine or His fig-tree. He sows-He is a sower. He finds nothing. He brings with Him that which by His grace may spring and produce fruit. He fully distinguishes His disciples; to them it is given to understand the mysteries of the kingdom of heaven, which is not granted to the multitudes whose heart is made fat. He speaks to them in parables-a precious light for the remnant led of God; darkness to the people led of their own blindness.
Here, then, the Lord takes the place of a sower, and the word falls, here and there, on every kind of ground. But, having taken this character, it is no longer a question about the Jews merely (there one would have sought fruit), but, in principle, about every hearer of the word. However, we have not here the unity of the church, the body of Christ, in heaven, but His work on earth; and then, after that, the forms which the kingdom and the judgment connected with it, on the earth, should take. I would not say that the consequences of that would not go further, but herein is contained the subject of this chapter. It was sowing time, because there was nothing. Every individual that heard bore fruit according to the nature of the ground where the seed fell. For here we have, not the secrets of the efficacy of the grace of God, but the responsibility of man, and the outward effects that would follow in consequence of the work wrought in this world. Thus the word was " the word of the kingdom,"-the testimony borne to the rights of Christ by the grace of God-the proclamation of the establishment of the authority of God on the earth-in grace it might be, but still requiring the subjection of man. The kingdom thus proclaimed had a moral character, because it was the kingdom of God, having precious promises and a security which was beyond all price. But it was, at the same time, the kingdom of the heavens whose authority was to be established over the earth, the government of God here below, and His work in respect of this government; and not the church united to Christ in heaven.
Still, in this first parable the Lord does not present a similitude of the kingdom of the heavens, although the word was " the word of the kingdom," because here the question is not about the effects and results of the seed generally, under the government of God, but about the fact of the sowing and the individual result, according to the ground where the seed fell. As far as the work of the sower was concerned, it was an affair of individuals. The result would be a whole, which would indeed require a work of separation, but which was nevertheless meanwhile a whole. The work did not adopt the Jewish corporality as its ground; it did not acknowledge the ancient vineyard. A sower sowed, and each grain, so to speak, had such or such an effect in the heart where it fell. Herein there was an important point in the work, or in the preaching of the kingdom; individuality and individual responsibility.
This was a principle, moreover, always true, but which the work itself brought out,-which was at the root of the work, because God and man were fully manifested. It was not merely a question about the government of a people; but the first principle, the basis of Christianity, was to be that each one should bear his own burden. Grace unites those who have received this seed with good effect, for the life is common and the Spirit is one. Still, each one receives for himself, and cannot withdraw himself from his own responsibility in that respect; a responsibility which has reference, not only to his moral conduct as a man, but to the reception of the testimony which the activity of the love of God comes to scatter, like seed among men, upon the heart. The principle of individual responsibility was ever true for the purpose of eternal judgment, and must be so if God is judge! He will judge every man; nevertheless, it was not the principle on which the Jewish system was based here below; but, after the rejection of the Messiah by this people, this principle was brought out, and connected itself with the only thing which remained as a ground of relationship between God and man; namely, the testimony of His love and the revelation of His claims upon the heart.
I forbear to enter deeply into the meaning of this first parable, not because it is unimportant (far from it), but only because I think it must have been so often dwelt upon, both in public and in private, in the presence of the readers of these pages, that it is hardly necessary. The only thing that I will repeat here is, that what we have presented is not a doctrinal explanation of the origin of good, but the actual work, and its actual result under the responsibility of man-the facts of the new dispensation, and not the counsels of God.
That which distinguishes the good ground, as far as the reception of the word is concerned, is a man's understanding the word. In the contrary case, strictly speaking, he does not understand it: in the two other cases, there is the appearance of it, but no fruit: here one regards nothing but fruit.
Thus far, we have only " the word of the kingdom." In the six following parables we have similitudes of the kingdom itself; or the forms which the kingdom takes after the rejection of the king on the earth, and in consequence of the word being sown.. It is easy to distinguish them into two parts; namely, the three first and the three last with the explanation of one of the first. The former are addressed to the multitudes; the latter, to the disciples apart. The former, it seems to me, present to us the exterior of the kingdom in the world, its state such as the world views it, without absolutely pronouncing the judgment of God thereupon. They are historical, as we have already seen. The latter give us the thoughts and intentions of God in the kingdom which exists here, and the result of this external whole. The efficacy of grace is never touched upon in this chapter; it is a history and not an explanation of doctrine.
It will be remarked that we find here, as in many other places, when the Spirit would present to us some general view of the thoughts of God, the perfect number of seven, divided, as is generally the case, into four and three-four parables addressed to the multitudes, and three to the disciples.
I have said that the three first parables present to us the exterior, the aspect of the kingdom towards the world; but that does not prevent a spiritual man discerning the principles which are there at work, nor his judging them according to the mind of God; on the contrary, it is what we ought constantly to do, in order to walk rightly according to the wisdom of God.
However, I shall chiefly concern myself with the explanation of that which occurs in the parable itself. The first idea which is presented to us of the kingdom thus described in these mysteries, is a work done in a field by its owner; but all that he does now is to sow the good seed there. The work which he has wrought may fail in its general result, in the field, although the seed cannot be changed; and this is what comes to pass.
While men sleep, the enemy of Him who sows the good seed and to whom the field belongs, comes to sow tares; and the field, or the beauty of the harvest, is spoiled. The owner of the field leaves those two things to bear their proper fruits. He to whom the field belonged had done His work; the enemy had done his, while men slept; then he also went his way: the effect was a sad mixture in the world, of which men might accuse the owner of the field; but the thing being manifested by its effects (for it had been done in secret) the servants discover it when it becomes public. The master explains to the servants who come to Him and receive their instruction from Him, that it is the work of the enemy, and that the harvest, as far as the world is concerned, will be spoiled. At the time of the harvest He will apply a remedy, that is to say, at the time of the judgment, which will make a distinction in the field between the good and the bad. It was not the servants' business to destroy the tares. They were not the executioners of the world's judgment, and the time itself was not yet come.
The kingdom only being established by sowing here below during the absence of the king, and not in power, and consequently by judgment, the confusion resulting therefrom would be the sad character of the kingdom, until it should be established in power, and the judgment should put an end to the disorder produced by Satan.
Compare here the manner in which the Lord presents His ways with the account of the seed in Mark 4:2626And he said, So is the kingdom of God, as if a man should cast seed into the ground; (Mark 4:26). The kingdom of God is as if a man, after having cast seed into the ground, should sleep and rise night and day, and the seed should spring and grow, he knows not how; for the earth produces of itself, first the blade, then the ear, and then the full corn in the ear; and when the corn is ripe, immediately they put in the sickle, because the harvest is ready. During the time of the mixture, and while the corn is not yet ripe, no judgment takes place; if it did, it might root out of the world the unripe corn.
An attempt has been made to confound all this with church discipline; but the subject is different. The question is not about the church or discipline, but about the kingdom and about judgment to be exercised on the evil which Satan has introduced among the good corn.
As for discipline, properly so called, that is always exercised on corn, and that not with a view to rooting it up, but curing it and even restoring it here below, if possible. The incestuous man was given up to Satan for the destruction of the flesh, that his spirit might be saved in the day of the Lord. In fact, he was restored on earth, because he repented. It is not my intention to pursue this subject, but to expound the parables. I have only referred to it for the purpose of saying, that the two subjects have not one idea in common. We may here observe also how the Lord regards the kingdom and everything in it as a whole, from the beginning to the end of it.
In fine, that which we have revealed is, that the effect of Satan's work where Christ had sown the children of the kingdom, that is, this state of things on the earth, must remain till the harvest. The tares are not simply unconverted men; they are persons whom Satan has brought in, under the form of Christianity, to spoil God's harvest in the earth-in the place where Christianity was established. It was not the church in heaven, it was not churches gathered in certain localities; these ideas are not found here. They are the children of the kingdom, regarded as plants of God in this world, but who are found in the place where Satan had power to sow his own seed. The effect, apparently not to the honor of the owner, is explained for those who learn from Him. The judgment will explain it to such as will not be taught.
As regards the judgment, the parable states that there is a time of harvest, and not the harvest merely. At that time the tares are first gathered and bound in bundles for the purpose of being burnt, the corn is laid up in the granary.
Generally speaking, the judgment or the harvest, such as it is presented in the parable itself, does not go beyond that which is manifested in this world. The tares are gathered for the purpose of being burnt: that is all; this is what is proper to the earth. The only thing which goes beyond what is external here below is the fact that the wheat is gathered into barns. It is a negative fact-the wheat no longer belongs to the field: that which takes place in the barn does not appear. God interposes by means of the reapers to bind the tares in bundles (not heathen or unconverted men as such, but the wicked ones of Christendom, at least of the place where the good seed was sown) and He quite removes His own people from the scene. The natural state of the tares is destroyed, but it is not removed from the field. This then is the result in this world, the field which belongs to Christ, the sowing which He has performed.
The second parable presents to us the kingdom during this period. Of the small grain of seed, such as it was at the beginning, there is formed a great power in the earth, so that men seek its protection, sheltering themselves under its branches. For the explanation of this symbol, compare Ezek. 17:23,23In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell. (Ezekiel 17:23) also 31; Dan. 4:10, 12, 1410Thus were the visions of mine head in my bed; I saw, and behold a tree in the midst of the earth, and the height thereof was great. (Daniel 4:10)
12The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. (Daniel 4:12)
14He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: (Daniel 4:14).
The third presents it to us, not in its outward, secular power, but as a principle or doctrine which spreads and completely pervades that which is submitted to its influence. It is not here the heart, or the world, but the kingdom established in this world. The idea of the doctrine of Christ, in other words, His name, must spread.
A certain definite sphere is submitted to its influence, and entirely filled with the profession of the name of Christ. I see here that the particular subject in hand is the existence within certain limits of the external profession of the doctrine or the name of Christ. These parables, as it seems to me, have no reference to spiritual good, neither is it the purpose of them to present the dark side of that which has come to pass. They are, as we have said, historical. A spiritual perception, perhaps cultivated and improved by other passages of scripture, may enable me to see that a secular power, like Nebuchadnezzar or the Assyrian, is not a good thing, when the question is about what Christ has established and about my spiritual standing; but here the matter is presented to us as an historical fact; the kingdom. was to receive such a character.
The word leaven, in general, does not suggest the idea of good to one who is familiar with the scriptures; but the purpose of the parable is to state the fact of the general existence of the external profession of the name of Christ, leaving it to the spiritual discernment of the child of God to judge of that which so exists.
We now come to the explanations given to the disciples, and to the parables which were for their ears only. Here the seed is not properly the word; it is the children of the kingdom brought into the world by Christ, who have their life-their moral existence-from Him. We sow the word; but here the great fact is, that the Son of man brings His own into the world; it is a work which He begins. The vineyard being rejected, He does not look for that in the world which was not found in Israel. He introduces, but in the world, His own, because it was all over for the time, at least with Israel. When He has done that, Satan does the same; active in evil, on the ground where good has been done.
Israel, the people of God, is become wicked, and, led by the prince of this world, they reject their Savior, their Messiah. God being thereupon active in good in the world, Satan assumes an attitude of active hostility. To spoil the effect here below, is all he can do. But the judgment takes effect upon it: the harvest is the end of the age, the reapers are the angels; for the question here is about the government of this world by God. As to the expression " this age," we are accustomed to apply it to the church; but it is not here a question of the church, but of the introduction of the kingdom of heaven, Messiah being rejected by the Jews. What was the age in which the Lord was found with His disciples? Was it the church, or the dispensation of the church? By no means. It was a certain age of this world, which was to end by the reception of the Messiah, and the re-establishment of the law as a rule by the government of this Messiah. The people of Israel having rejected Him, this age becomes purely and simply this present evil world (age), from which Christ delivers us, but in the course of which God has set up His kingdom, in the way we have just spoken of.
The final close of the age is suspended while these acts are in progress, but at last its end arrives. Then the Son of man (for here the world is concerned, not merely the Jews and their Messiah) will purge His kingdom of all things that offend, and of them that commit iniquity, and they shall be cast into the furnace of fire. That will be the judgment of everything that is opposed to the glory of Christ, when He will execute it. But here He appears as the Head of the providential government of God, not as the Bridegroom coming to seek His bride, nor as the King coming to reign in Israel, or over the Gentiles in immediate relationship with them. It is the Son of man, supreme Head of the government of God, who sends the angels of His power to purge His kingdom, long defiled by the presence of the children of the wicked one, of everything that offends. It is an act of His own power, acting as from on high; it is not the servants who will execute it. He sends His own messengers to gather the tares and cast them into the fire. He does not Himself enter into the earthly kingdom already established. He acts as from on high by His messengers, and the righteous are not established and blessed in the marred kingdom, but they shine as the sun in the kingdom of their Father.
This, then, is the result of the kingdom having been defiled by means of the work of the enemy; the judgment is the answer to the absence of all judgment in the kingdom, in the interval between the sowing time and the harvest. It is neither the joy of the church nor the establishment of the throne of judgment over the earth, but the purification of the kingdom, the general idea of government from on high. The servants had thought of re-establishing here below, by rooting the wicked out of the world, the order of things which existed then at the commencement; that the field here below might be in accordance with the intention of Him who had sown; or, in other words, that the field that He had sown should be a just representation of His labor and His thoughts; but this was not what was to take place there-this was no longer possible.
It is a matter of further revelation, that then the righteous (and it seems to me that the term is not necessarily limited to those who had lived after the seed of the kingdom had been sown) will shine as the sun in the kingdom of the Father. This then is the reason why there was no question in the meanwhile of purifying the field here below. God had better counsels in store for us. It is a revelation which belongs to the disciples. The rest was the public government of God, intelligible, or what ought to have been intelligible, to a Jew.
The succeeding parables present to us rather the secrets of the kingdom-that which only concerns the initiated, the disciples. It was no longer that which was merely external for the multitudes which surrounded Him. In what was said to the multitudes, everything took place in the world, that is to say, in the field, with the exception of the one fact that the good seed would be taken from it and hid in the barn. All belonged, properly speaking, to this age, unless we may except the existence of the barn. But in the explanation of this first parable, the Lord goes beyond what He had said, passes the limit, so to speak, and shows us the terrible result of the judgment of the tares in the weeping and gnashing of teeth: then He raises the curtain on the other side also, and the righteous shine as the sun in the kingdom of their Father. But this throws an entirely new light on the principle of the kingdom. It is a motive to action wherever this revelation is understood, and wherever we act according to the understanding of this purpose of God.
It is no longer a question how to establish clearly the relations between the old system and the forms which it took after the rejection of Christ, or on account of the barren state of the vineyard; but how to comprehend the effect of the counsels of God, which went much farther. There was something there to influence the heart. We have before had the effects here below of the sowing: the fact of the mixture, and the separation, and the form which in consequence of that the kingdom took in the world; here we have the revelation to the disciples of the effect outside the world, and consequently the motive which directed him who had understanding in the kingdom (it was this that characterized the kingdom in this respect); lastly, the discernment which knew how to act, even in the circumstances of this confused state of the kingdom, and not only the fact of this confusion in the world. That explains the order of the parables. In the two cases, the historical part for the multitude gives the sowing and the divine judgment at the end (this is all that the mind of the multitude takes notice of); and after that, the great historical facts, the tree and the leaven.
But here we have the motive which governs and influences the man who has the mind of Christ-in the first place, Christ Himself and us by His Spirit-in regard to that which has been revealed within the veil; then the separation made with discernment when the net is full. It is not a case of sowing seed, which issues in a mingled crop left in its natural state till the time of God's acting. It is an activity, the result of understanding and motive, based on the discovery of a hidden thing, or on the perception and search of a loveliness that is appreciated, and which is worth the giving up of all; or on the need of having separated, and so united together, those who constituted the sole object of all the toil, and who previously had been mingled in the net with that which was worth nothing to the fishers.
The one part presents the exterior, on which God will certainly act at last, but which is left as a picture in its complete character before the eyes of the world: a great tree, a leaven which leavens the whole mass. The other, the intelligence and activity of the Spirit of Christ, which gives up everything, and perceives good things to seize upon them in giving up all else.
Now, the first principle, the general principle of the two first of these three parables, based, as I have said, on the revelation of the glory of the righteous, made in the explanation of the first of the three former, is the energy which renounces everything on account of the discovery of that which becomes of inestimable value to the soul. This would not have been the character of the kingdom, if it had been established among the Jews; there were principles and a conduct which would have suited it. Its authority would have been exercised for the maintenance of good and justice, and great happiness would have been the fruit of its establishment. But the kingdom, once rejected by those who were the children of it, was no longer of this world, and it became necessary for one to give up everything that he possessed, according to the discovery made of the glory, which thereupon belonged to the faithful in the kingdom of their Father. This glory causes a renunciation of everything in order to possess it, according to the counsels of God, of which He has made a discovery in the revelation of this treasure-the church, properly so called. Christ Himself did so, and even in two different ways.
He gave up everything, He emptied Himself to accomplish this work and buy the church. But again, of how great value to Himself and for God must the church, thus brought to glory before Him, have been, that He should quit the glory of His Father, His bosom, to have and to bring back His church with Him! In effect, it was because it was infinitely precious to the Father, and because He wished to have it before Him holy and without blame, that the Son, according to His love for the Father, gave Himself for it, the Father having entrusted to Him this work, and the church itself, that He might bring it to Him; for if the Father loves the Son, and 'has delivered all things to Him, so also the Son has given His life, that the world may know that He loves the Father, and that as the Father has given Him commandment, so He does. For He came to do His Father's will.
Still, as royal Heir of the kingdom, lawful and perfect Head, according to God, of the Jews, the people of God, and heirs of the promises according to the flesh, it was necessary for Him to give up all that, even this peculiar height of exaltation. He could weep over Jerusalem, whose children He would so often have gathered. He could understand the value of whatever was glorious in that situation. He could feel all the force of those words: " thou hast lifted me up and cast me down," Psa. 102 Nevertheless, for the joy of possessing the church, this fair and precious creation of the Father in grace and light, this jewel of the light of God, this expression of the thoughts of the Father in grace, witness during the ages to come of the grace which it has received (and that because it is the reflection of it)-for the joy, I say, which followed upon the discovery of this treasure which was not of the world, but of God, in the light, He gave up all He possessed among the Jews; He looked upon all else as nothing.
Answering perfectly to the thought of God His Father, in regard of that which was the glorious object of the love of God, a creation not external to Himself as Creator, but formed to be before Him, according to His nature which He had communicated to it as far as was possible, Christ-who had emptied Himself indeed, but who answered not the less on that account but so much the more to the whole thought of the Father, gave up everything to fulfill the will of the Father and to possess Himself of this treasure. So the kingdom takes this character. It is in Christ that we see it, even this reflection of the nature of the Father, for He is not only by grace (a creative and communicative grace) but essentially the reflection and the image of the glory of the invisible God. He is morally the manifestation of it in all things, and beyond that, inasmuch as all the Godhead dwells in Him bodily. Thus we also, for the sake of Christ glorified before the Father, for this glory which we shall have with Him, when we shall be like Him, seeing Him as He is, but which henceforth we see in Him-we also renounce everything now. (Compare Phil. 3:7, 87But what things were gain to me, those I counted loss for Christ. 8Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, (Philippians 3:7‑8).) Still it is Christ who has given us the example of it, by devotedness to His Father; Paul was only a weak imitator of Him who inspired him, and had supplied him with the perfect model of that devotedness. -
But then Christ, however He might renounce His earthly glory and rights could not yet possess the church all pure and glorious as being His peculiar property, separate to Himself. He must take it in the world; but that does not hinder Him, He places it there and buys the whole field. But the treasure is His object, and is sufficient to engage Him to take the whole field; for the subject here is not the beneficent government which shall be established over the world, when the judgments which will have purified it will have been executed, but of something which He takes for the sake of the treasure which is hid there. Elsewhere, in the prophets we see all the blessings which will flow from His reign (the church, the new Jerusalem, being glorified, so that the nations will walk in its light), blessings which will be the effect of the public administration of the kingdom of the Son of man. But here we have the mysteries of this kingdom presented to a spiritual understanding.
But, first of all, let us notice here: Where these revelations of the secrets of the kingdom take place; Where this joy which is motive sufficient to cause Him who possesses it to give up all, which causes Him to feel that all is loss in comparison with this glory; Where this discernment which can so perceive the beauty of the pearl of great price, as to enable us to understand that we gain everything in giving up everything;-this discernment, whereby the spiritual understanding, which can judge all things, perceives that to keep anything else is only to hinder the possession of that which this divine intelligence tastes and appreciates, and which decides thus in the full knowledge of the case. The choice is made, the nature which seeks pearls has found the pearl which suits it. Where is the place, I say, that these revelations, which excite and satisfy this divine nature, take place? It is " in the house " they were made known to the disciples who followed Jesus, who were attached to Him. They followed Him already, they followed Him in separation; in separation they received that from which belonged to Him, as being Himself in separation from the world. The multitude does not receive them.
Let us come to the application, or rather to the explanation, followed by the parable of the treasure hid in the field. We have here the secret thought of God. The subject is not properly that external character of the kingdom, but the inward thought of Him who is acting there. Christ Himself has taken to Himself a field, but for one who understands His thought-is the field His object in taking it now? No; it is the treasure in it. There is that which fills His heart, and which was the motive to that which He did. God gave Him power over all men, that He might give eternal life to all those whom the Father had given to Him. I would not be understood by that to say that all men are the field, but only to show how there could be two thoughts in the counsels of God.
In the kingdom of heaven a field has been purchased. In appearance perhaps, the field is the object which the purchaser had in view. Christ has the right of possession over this field; His authority should be acknowledged there, because He has purchased it; but the joy of His heart, His object in all that, is the treasure (the church) which is hid there. That which was purchased by Christ and which belongs visibly to Him, there where His name is externally acknowledged in the times of the mysteries of the kingdom, that which is His right, and which the understanding of man might recognize as the purchase which He made, that which is as a field which a man bought, is not what He has at heart, for He thinks of the treasure which is hidden there. It is the form which the kingdom has taken.
He cannot yet possess the church, all pure, removed to heaven to reign with Him. In the meanwhile, it is in the world; and the kingdom takes the character of a whole which, in appearance and by right, is a lordship, a possession which belongs to Christ, but of which the secret and the real object is only known to those who have the mind of Christ. He has taken the field for the sake of the treasure, but it is the treasure quite pure as it is known to Himself that He has at heart. The ministry of Peter did not yet distinguish the two, although he and all the saints after him made part of the purchased treasure. Peter had the keys of the kingdom. Paul was converted by the doctrine of the union of Christ and the church attached to Him in glory; he did not know Christ after the flesh.
This is what His disciples must understand, when they see that which is as a possession that has accrued to Christ, that which belongs to Him. His disciples would understand what was the real object of His heart, and would clearly distinguish between the field and the treasure which it contained, although the treasure or the church being for the time hid in the field, the administration of the government of God must take this outward form.
Moreover, the kingdom of heaven is like a merchant-man seeking goodly pearls. Here we see the Lord judging, according to His perfect intelligence, the moral beauty of that which He would have for Himself at any price. It is not here merely the joy of possessing a treasure, but of discriminating and valuing the treasure which He sought and which He was able to prize and distinguish from every other. Thus the Spirit of Christ in its actual operation only rests definitely upon the church, and that not in the joy of possessing it only, nor of that of accomplishing salvation in the redemption of it, but in the accomplishment of all the thoughts of God, of all that moral beauty which can have its source in the heart and reproduce itself for Him in that church which He gave to Christ. The epistle to the Ephesians in particular presents to us this thought: the God and Father of our Lord Jesus Christ chose us in Christ before the foundation of the world, that we might be holy and without blame before Him in love. This is its reproducing itself in grace. And what is the calling according to which we ought to walk? It is that we are " the habitation of God by the Spirit." He has given us a place which is to the praise of the glory of His grace.
The more we examine this epistle, and the more we comprehend the thought of God which appears there, the more we shall perceive the pearl which is of great price in the esteem of the merchantman who alone is capable of estimating it. The repetition of the emphatic word Himself, His own will, etc., which occurs in the Greek, gives additional force to this remark. What thoughts, then, ought we to have, my brethren, of such a calling of the church, and of the church itself, thus before God, such as He can have before Himself; and find satisfaction therein, and find again His own thoughts in it, that it may be the delight of Him who is Himself the only source of that which can be suitable to Him, and that it may be fit to be ever before Him! But, in order to receive it, in order to give it to Christ, it was necessary that He should make it such. What a thought for us! In order that we might enjoy it, He gave us the Spirit itself, and of His own Spirit. Compare Eph. 3:16-2116That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 20Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen. (Ephesians 3:16‑21); see also 1 John 4:1313Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. (1 John 4:13). In this latter passage, the subject is an individual-his state, and the practical proof resulting from it. But there is yet another idea for us to bring out, and which causes this to explain the state of the kingdom; it is, that Christ stripped Himself of everything, in order to possess this treasure. Where is His glory, His kingdom, His judgment, His power?
The kingdom has not one of these characters; but we, disciples, we know Christ, who, though He was rich, became poor for us, that we by His poverty might be made rich. He is hid in God. The epistle to the Ephesians speaks of these counsels of God in regard to us, of these counsels so precious for us. Here we have the same idea, but the idea of the kingdom lost in that of grace. Christ loves the treasure, He prizes the pearl. He is Himself not merely the reflection, but the perfect expression of what the Father was. He knows how to present to Himself the church, without spot, or wrinkle, or any such thing. The pearl is in His thought before He finds it as the object of His love. But then He is presented here as a man who finds, not as God who creates and who is the source of the beauty of the object found, as His thoughts are the prototype of it, of the beauty which suits the finder and the Creator.
Although the church is of God in its existence and its beauty, we must also take account of that which Christ has done, according to the counsels of God, according to the fullness of His desire, and the delight which He takes in these counsels. He gives Himself up to that, and strips Himself of everything, in order to possess the church, such as it is according to the thought of God; and, to the disciple who has understanding, this is the character which the kingdom takes. It is Christ's treasure in this world, in the field which He buys; it is the pearl quite pure, out of whatever shell it may have come, which answers to all that His heart seeks.
Hitherto we have the spiritual intelligence, in order to the understanding of the principle which characterizes the kingdom in the thought of Christ, upon which, in consequence, the believer acts, according to the measure of his intelligence. But there is, besides, an actual separation of the elements which are mingled within it. In effect, the net has gathered all kinds of persons out of the sea of peoples. When the net is full, those who have drawn it, the fishermen, sit on the shore; they gather the good into vessels, and throw aside the bad. Here let us pause a moment, because important principles present themselves to our thoughts. The fishermen are occupied about the good: they put them into vessels. As for the bad, they only reject them, and put them aside: there is the effect of the understanding of the fisherman. What is his object? with what does he concern himself? With the good fish. To have them according to his desire and purpose, he must in passing, reject the others, but it is only that he may have the good. Except in this respect, he has nothing to do with the bad-they are not his concern; they are only an encumbrance to him: the net was not cast for them. He gathers the good into vessels. Neither is their ultimate destination his concern: his business is to catch them, and gather them into vessels apart. In this his capacity, his diligence, and the success of his toils, appear. Without these, he could not do it. All this is addressed exclusively to a spiritual mind, without which we cannot understand these instructions. But there is one work, the effects of which will be of necessity intelligible; and as in the exposition of the parable of the tares, we have the additional fact of the glory of the righteous in another sphere-a fact which represented in a good light the seeming negligence that had taken place in the government of the kingdom; so in the explanation of the net, we have a fact which is not in the parable, namely, the judgment of the wicked.
The angels will come forth at the end of the age, and will separate the wicked from among the righteous (they do not here concern themselves with the righteous, as the fishermen did), and they will cast them into the furnace of fire, where there will be weeping and gnashing of teeth. It is quite clear that this is a procedure quite different from what is related in the parable, and which goes beyond the contents of it. The subject is not the net merely, it is a general and definite separation of the wicked from among the righteous at that time. The fishermen were only concerned with the contents of their net, and with the good found in it. The angels, at the end of the age, separate the wicked; it is a general work; and in this world, where they are mingled, it is not the angels that have to do with the net.
The two things, we should remark well, take place in this world. There is nothing about separating the good and bad in heaven. Neither is there anything here about the great white throne, but about the end of this age. The good which are found in the net will be separated and put in vessels by those who have drawn the net to shore, according to their discernment of the good and bad; then the angels will take the bad in this world, and separate them from the righteous who will be found there, and will cast the former into the furnace of fire. This was not the affair of the fishermen. But the two events take place in the world; at the end of the age. The angels have nothing to do with the good, but to leave them; while the fishermen occupy themselves with the good, to dispose of them, in rejecting and leaving the bad.
The disciples here are supposed to understand all these things; the Lord looks upon them in this light; they are wise, the understanding ones of Daniel. Wherefore, says He, every scribe instructed in the kingdom of heaven, is like a householder, who brings out of his treasure things new and old. We see by these words the character of the instructions which the Lord has just given; there is no question about the church as the church. It is true the disciples became part of it afterward, but He does not look upon them in that character. What we have here is the application of lessons on the kingdom of heaven to knowledge acquired as by scribes in the Old Testament. There is nothing about the mystery hidden and afterward revealed by the Holy Ghost to the apostles and prophets; but we have light thrown by the kingdom and its mysteries on the promises and the government of God, which a scribe would have found in the law and the prophets. These were new things, but they were connected with the old things; they did not set them aside. If Paul had known Christ after the flesh, he did not know Him so any more. In his case, the subject was things altogether heavenly, even Christ Himself. He notices, it is true, in some digressions, in the way of argument, that which relates to the old things; but as far as his direct ministry is concerned, he knows them no more.
Having completed what I had to say on this chapter, I pause. Others may probably add much to what I have communicated. In every passage of the word there is always the germ of that which is infinite. I only bring forward a general explanation, but I have no doubt of its being of God, certainly mingled with imperfection, but still of God. Another time, if God will, I may send a continuation of the summary of this gospel.