When the kingdom was first announced to the Jew, there was no question of taking it by force. He was told to repent because the kingdom of heaven was near. It was his birthright to inherit the kingdom. But he would not repent, despised the King, sold his birthright, and so lost forever his title to enter the kingdom of the heavens upon that ground. The kingdom therefore could not be then established: and such was the opposition and enmity of the Jew, even from the very beginning, that Jesus said, " From the days of John the Baptist until now, the kingdom of heaven suffereth violence and the violent take it by force."
This was a condition of things which could only exist while the Lord Jesus was a rejected man upon earth. It could not have been before, for it is evidently consequent upon the Jew rejecting the king, and thereby selling his birthright. Nor can it be specially applicable after the ascension of our Lord, for then the mysteries of the kingdom began, and are now running their course, in which time the grace of God is proclaiming, " To him that worketh not," &c. To take the kingdom by force, supposes a condition somewhat different, and in some points, quite the opposite of " not working."
There may be an analogy between that time, and the present; i.e, between the energy required then to break through all opposition, and the faith now needed to leave the traditions of men; but not in the way that God now brings sinners of the Gentiles to know and believe in Jesus.
We see that taking the kingdom by force was the 'necessary result of Christ's rejection. Could the Jew have received Him, there would have been the establishment of the kingdom in power. But now all the learning, wealth and authority of the nation were in antagonism to the Lord Jesus. All that the Jew was accustomed to reverence was, in appearance, contrary to the position now taken by the Lord. All then to whom he looked for instruction had denounced Him. They had called Him Beelzebub. Further than this they could not go. Now if a Jew became the disciple of Jesus, he would find himself cast out and despised by all whom he considered to be teachers and instructors, " cast out of the synagogue," and exposed to the persecution and hatred, of those whom he had been accustomed to reverence. More, he must break with his friends; father, mother and all beside must be forsaken, to be worthy of Christ. And therefore the closest ties would not prevent hatred, his " enemies will be they of his own household." Indeed not a habit, not an association of his old life, but must be broken off, and sundered, if he would have the kingdom of heaven. The most useful and necessary things, right feet, right eyes, all must be parted with if it come in the way. He must patiently submit to persecution, be content to have his name cast out as evil; in short to seize upon the kingdom, would be for a Jew at the cost of all that he held sacred and dear. This was taking the kingdom by force. Nationally the kingdom was refused, and therefore individuals had to struggle against everything in order to enter it. Nothing short of the most determined energy (which could only be given by the Spirit of God) could sustain a Jew through the terrible ordeal.
I have said that there may be an analogy between a Jew breaking through old and revered associations in order to follow the rejected Messiah, and Christians now, who, led by the Spirit and word of God alone, leave the traditions of men and the bondage of human systems, and gather round the name of Jesus; as also between the rejecting Jew, and those who now, taking the place of Christians, prefer the good opinion of the world and its smile, to the despised place outside the camp.
The Jew, in a certain sense, was in the position of the people of God (though really disowned). There was an external semblance of obedience to Him. But when the Lord came, when God applied the moral test whether they would receive Jesus, humble and lowly, they utterly failed: they preferred the world.
Even the amiable young man whom Jesus loved, would not part with his riches for the sake of Jesus.
Do we not see at this present time something analogous to this? Do we not see among those who profess and call themselves Christians, some who shrink from that close following of the Lord Jesus which necessitates a thorough break with the world? Is there not a clinging to the world and a dread of its frown? Ah 1 it is as true now as it was then, true discipleship is sure to bring the hatred and enmity of the world; the hatred and enmity of all who are not with Jesus. And family ties are no more able to bear the strain now than then. The name of Jesus turns the warmest natural affection into coldness and indifference. If we would follow Him, we must do violence to all that connects us with the world. I do not mean that only those are saved who have broken away from human tradition, and circle round the name of Jesus; but I do mean that they alone are in the true path, and, notwithstanding the broken condition of the Church, are in its true and normal position.
In such a day as the present, when infidelity and superstition are advancing apace, it becomes those who love the Lord Jesus, to stand firm for Irma, " to contend earnestly for the faith once delivered to the saints," and to manifest faithfulness to Christ, true heartedness; and a standing apart from all that is of the world, whether the corrupt or the religious world, for His name's sake. For this, the divine energy and power of the Spirit is as much needed by us as it was then by the Jew to seize upon the kingdom of heaven.
May we understand our calling and responsibility.
C. B. B.