We have seen, in what has preceded, the Lord presenting Himself, by His words and His work, as a new center, to which and round which His people were gathered. Before this, Jehovah had been the center, when Israel was the gathering point; for Jehovah was among the Jews, and the temple the place where He met with the people. But now the Son is here, “God manifest in the flesh,” and He must be the center of everything. But Israel would not be gathered, as the Lord Himself said in Matthew 23:3737O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! (Matthew 23:37), “O Jerusalem, Jerusalem,.... but ye would not.” Again in Isaiah 65:22I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts; (Isaiah 65:2), “I have spread out my hands all the day to a rebellious people.”
Israel could not have the blessing, for the flesh could not hold it. The flesh, simply looked at as such, is “as grass” (Isaiah 40). “All flesh is grass.” We have these two great principles running through the latter chapters of Isaiah; first, that flesh, as flesh, could not hold the blessing, and be the depository for the promises. For when all grace came, in the person of the Lord, the people to whom He was sent He found withered down like grass. “Surely the people is grass: the grass withereth, the flower fadeth, but the word of our God shall stand forever.” But God was not going to give up His purpose. Therefore in chapter 49, we find Jehovah says unto Christ, “Thou art my servant, O Israel, in whom I will be glorified.” Then Christ says, If God is to be glorified in Israel, “I have labored in vain, and spent my strength for naught, and in vain, yet surely my judgment is with Jehovah, and my reward with my God.” Then saith Jehovah, “Though Israel be not gathered, yet shall I be glorified in the eyes of Jehovah. I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the ends of the earth.”
This is what Christ is becoming in Luke's Gospel— “a light to lighten the Gentiles,” etc. And afterward we find Paul quoting, with the perfect accuracy of the Spirit, this very scripture, so exactly fitted for them, to the Jews at Antioch. “It was necessary that the word of God should first have been spoken unto you, but seeing ye judge yourselves unworthy of eternal life, lo! we turn to the Gentiles,” etc. (Acts 13:46, 4746Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God 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. 47For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. (Acts 13:46‑47)): and again, Acts 28:2828Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it. (Acts 28:28)). Israel will be gathered afterward, for Christ will hereafter raise up the tribes of Jacob and restore the preserved of Israel; but before this He turns to the Gentiles. All this the Lord pictures to us in Luke. In chapter 7, we see Israel refused both John the Baptist and Christ; but “wisdom is justified of her children.” The Pharisees and lawyers did not justify God at all, for they saw no beauty in Jesus, whereas the publicans did; and thus the poor woman, “who was a sinner,” whose heart was touched by the grace of God, is the true child of wisdom, and is brought in here as an illustration of Christ being the new center of blessing, “though Israel be not gathered.”
The Lord then goes on with His testimony, gathering by the word, first, by parables, as in chapter 8, and then in chapter 9 sending forth His disciples to preach, with this commission, to shake off the dust from their feet, if they are not received, a token of the last testimony being rendered, when they are given up.
Here are two classes of persons gathered round Christ. First, the twelve apostles were public witnesses, fitted by divine grace to be the vessels of testimony, manifesting the electing power of God in calling them, and sending them forth in all the energy of ministry; Christ's apostles, sent out by Himself— “As my Father hath sent me, even so send I you” —His chosen ones. “Ye have not chosen me, but I have chosen you,” etc. Then, secondly, there were others who were gathered by affection round Him, having no place of office in the church, but those whose hearts were touched and drawn round Him, not sent out like the first class, but not less devoted in heart than the apostles, for they followed Him and ministered to Him of their substance.
In verses 4-8 we have the parable of the sower; and here, as previously remarked, it is not the kingdom brought out as in Matthew, but the testimony as to what and whom Christ was gathering, and not as to the form the kingdom would take afterward. The very fact of Christ coming as the sower proved that Israel was set aside; for had it been now to Israel as His vineyard, He must have come seeking fruit from the vine He had long before planted. He had come to Israel previously, seeking fruit and finding none. He now comes in the new character of the Sower, which is quite another thing. He comes into a waste world, where there was nothing, and He begins a fresh work. God is not now looking for fruit from man in one sense, because man has been proved to be a bad tree: and the more you dig about and dung a bad tree, the more bad fruit it produces. “A tree is known by its fruits.” Christ came to seek and to save that which was lost. God is now going to produce the fruit He requires. He is not now looking for man to produce anything, for John the Baptist said, “Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.” Therefore the Lord now comes as sower, not looking for fruit, but doing that which will produce it.
He then goes on to describe the character and effect of the sowing, and the disciples ask the meaning of the parable (vers. 9-15). Israel, as such, had forfeited its place, and therefore was “a people of no understanding” (Isaiah 27:1111When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favor. (Isaiah 27:11)). Long patience had waited on Israel. Seven hundred years had passed since the word was given to Isaiah, “Go tell this people, Hear ye indeed, but understand not.” As individuals they might be drawn round the person of the Lord, but as a nation they were blinded. The disciples had an explanation of the parable, but as a nation the Lord speaks to them in parables (see ver. 10), thus fulfilling to the nation the very words spoken by the prophet so long before. Now the testimony is closed as to Israel, though not as to God's final purpose respecting them.
The seed is sown indiscriminately, and although man rejects it, because his will is opposed, nevertheless it is sown in his heart; for this parable shows how the word of God is perfectly adapted to the need of man, meeting his conscience and heart. “Never man spake like this man.” Christ's word came with a power that reached the heart and affections; the will is corrupt and therefore resists it. It is not abstract grace here, but the condition of man that is recognized; therefore we find the word so perfectly suited to the need, not claiming righteousness from man, but coming in with power to show him that he is a sinner, and laying open the thoughts and intents of the heart. When the heart is thus detected, the word comes, with all gentleness and comfort, for healing and rest, because there is grace to meet a soul in whatever state it may be found. The heart is spoken to, and therefore the gospel leaves man without excuse.
Some too received the word with joy (ver. 13). This was a proof that the conscience was untouched; for when that is reached it is anything but joy, until forgiveness is known. The feelings may be moved for a time, and the word be listened to with a joy which will give place to sorrow. The reason truth is thus flippantly taken up with joy is because there is no root, and so it is received in joy and given up in trouble.
Another class is where thorns spring up and choke the word. The understanding may be convinced and receive the truth; but the cares, pleasures, and riches of this world come in and choke the word. Now these “cares” are most subtle things, because they enter as necessary duties, and there is no sin in doing one's duty. Nay, it is right that a man should do his duty in his daily calling. But if these duties choke the word, and a man loses his soul through it, what then? The natural tendency of the heart often needs to be met with that word, “Take heed and beware of covetousness” (chap. 12). It is the love of possession. One came to the Lord, saying, “Master, speak to my brother, that he divide the inheritance with me.” The heart wanted to keep it. If love of the world or covetousness gets in amongst the saints, it is an insidious thing and most difficult to meet, because it is often not open to discipline; and yet, if covetousness slips into the heart, it checks the power of Christ over the soul and conscience, and eats out the practical life of the Christian, and his soul is withered, withered, withered. It may be checked by the power of God coming in; but this covetous care about earthly things is so subtle that, while there is nothing on which to lay the hand, the practical power of Christian life in the soul is gone, though of course, I need hardly say, eternal life can never be lost in those who once had it.
“That on the good ground as they which, in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.” They may seem to the world to be fruits bright and blessed, but if people have not got Christ they tire. There will be no enduring, unless Christ has possession of the soul; but if He has, there will be an abiding motive, and people will go on, and “bring forth fruit with patience.” They that hear and keep it go steadily on, having their motive for action in the Lord. Trouble may come in, in the church; disappointment may arise, even from brethren; but they go on just the same, because they have got Christ before them: for the word they have heard and keep connects them with Christ, and He is more than anything else.
This is a question, not of eternal salvation, but of the practical effect of the word as seen in this world (vers. 16-18)—the growth of the word in the soul, and that will not be hidden under a bushel. “Ye are the light of the world” and “the salt of the earth.” In those who only appear to be Christians it soon comes to nothing. “Whosoever hath not, from him shall be taken away even that which he seemeth to have.” But those in whom the word works effectually are to be as a “candle” set on a candlestick. Israel being set aside for a season, God sets up a new light in the world; a light lit up by God, because of the world's darkness. When Christ was here He was the light of the world, because of its darkness, and now we should be a light in the world, as we are “light in the Lord.” The light is here set up by Christ's word, and people are responsible for the word received. Suppose you have heard the word and bring forth no fruit, it will all come out, by-and-by, that you have heard the word and lost it, and the spiritual power accompanying it. For, even if you are saints, all that you have heard without fruit or power resulting therefrom, it will come out; for nothing is hid that shall not be known or come abroad. “Take heed how ye hear.”
Christ is looking for the results of His sowing. There must be not only the hearing, but the possessing, and in this rests the responsibility; for if you keep the word which you have heard, more shall be given you. If, on hearing, I possess that which I hear, not merely have joy in receiving it, but possess it as my own, then it becomes a part of the substance of my soul, and I shall get more; for when the truth has become a substance in my soul, there is a capacity for receiving more. Suppose, for example, you hear the truth of the Lord's second coming and see your portion as the bride of Christ, and you do not lay hold of it practically, so as to possess it (have communion with God about it, which is possession); you will presently lose the expectation of His coming and forget your place of separation from the world, and the truth will gradually slip away, because you are not holding it in your soul before God. Consequently your soul becomes dead and dull, and you lose the very truth you have received.
Thus, if one lives daily as waiting for the Lord from heaven, there will be no planning for the future, no laying up for the morrow; such a man will learn more and more, as other truths will open round this one grand central one, and he will be kept in the truth. If, on the other hand, he drops this center truth by saying, “He cannot come yet; so many things must happen first,” then is the progress of such an one's communion with God hindered, for, as we have said, it is according to what a man has heard and holds with God that there can be any growth; for what is the use of teaching me that the Lord may come tomorrow, if I am going on living as though He were not coming for a hundred years? Or where is the comfort and blessedness of the truth to my soul, if I am saying in my heart, “My Lord delayeth his coming?' Though I cannot lose my eternal life, yet if I am losing the truth and light I have had, I shall be merely floating on in the current of life, half world and half Christ, and all power of Christian life will be dimmed in my soul. If the truth is held in communion with God, it separates to Himself. Truth is to produce fruit, and you have no truth that does not bear fruit. Truth must build up the soul. “Sanctify them through thy truth; thy word is truth.” Christ becomes precious in and by the truth that I learn; and if it has not that power, it all drops out, comes to nothing, and is taken away. If Christ is precious to me, I shall be waiting for Him with affection, and if it is not so, the bare truth will soon be given up.
Verses 19-21. Here He closes up His connection with Israel after the flesh; for the relations of mother and brethren put Him into connection with Israel after the flesh. Observe, He here distinguishes the remnant by the word “these,” as He did in chapter 6 by the word “ye.” His mother and His brethren came to Him on the ground of natural relationship only; and there was all natural affection in the Lord, as on the cross we find Him remembering His mother, and commending her to the care of John. But He replies here, as much as to say, “I am not on that ground now—my mother and my brethren are these, which hear the word of God and do it.” Israel was now given up as to that position, the Lord owning and acknowledging only those to be His relations on whose hearts and consciences the word of God had taken effect. It was not what was found in nature, but what was produced by grace, and, being thus produced by power through the word, the principle is hereby established, that it might go out to the Gentiles as well as to the Jews, although not fully brought out until after His resurrection. In these three verses we have a judicial sentence on Israel, which closes in verse 21.
[J.N.D.].