Matt. 18
It is a point not to be lost sight of in the study or ministry of the divine word that particular passages of Scripture ordinarily mainly depend for their-force and bearing and their legitimate application on the connections in which they are found. The force of any given passage may be sought to be practically realized, but it will not be so unless the mind is in accordance with the conditions on which its realization is made to hinge. It is the same in regard to all true advancement in knowledge, as our Lord so plainly shows in His memorable words, " If any man will do his will, he shall know of the doctrine."
Perhaps there is no passage with which my readers are more familiar than verse 20 of this chapter. " For where two or three are gathered together in my name, there am I in the midst of them." Certainly there is not one on which more is made to depend, and consequently the danger is the greater of its being misapplied. It is viewed generally as embodying the fundamental principle which distinguishes, as it is thought, christian from sectarian association. As such it is claimed by those for whom I write as a sort of watchword or summary charter of their special privileges. But it may be asked are there no conditions on which the truth of Christ's presence and power, which are often on the ground of this promise so confidently claimed, made to depend? Or will the mere acknowledgment of it as a dogma ensure its desired results?
In the first place, as an available resource (it can hardly be claimed as the normal characteristic of church association), it is essential that there be the exercise of faith. No divine principle is more certain in its action than this, ".According to your faith be it unto you." But there is more than this. It is plain to me that there is the most intimate connection between this central truth of the chapter and all that precedes and all that follows it. It is indeed the gracious provision of the Lord Jesus in all times for His disciples, provided their moral condition and their position be found to answer to that which it was manifestly intended to meet. That which it presents is a resource for the despised, the consciously weak and dependent; and not a position of vaunting for pride and superciliousness. If any are willing, morally, and in spirit and purpose, to conform to what in this place is so markedly unfolded as the temper and mind of heaven, here is their gracious retreat, where in companionship with their Lord, who was rejected and spit upon by the religionists of the world, they may find the solace of His love, and the sanction of His authority to what they do.
So that whether the disciple of Christ be looked at individually, or considered in regard to his association with others, the one thing above all others that he is called upon to cultivate, is a childlike spirit. For it is plainly to the possessors of this spirit that the Lord promises His presence where two or three are gathered together in His name.
I know well that, in this hard age, to set people to the study of such a lesson will be deemed by the " wise and prudent" to savor more of childlike simplicity than of the trampling manhood-wisdom that is in universal repute not in the world alone but in that which styles itself the Church. Be it so. Nevertheless the declaration of our Lord and Master remains; " Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven." It is on this authority therefore I assert that no advancement in knowledge, no clearness of doctrine, no energy or zeal, no laboriousness in service can ever come into competition with this spirit or supersede the necessity of this paramount study. It is not that these characteristics might not develop themselves variously in the disciples who were thus addressed by their Lord and ours, but that the substratum of all, the foundation on which all else was to be built, was this spirit of a little child. This is presented in absolute contrast to the spirit which originated the question of the disciples, " Who is the greatest in the kingdom of heaven?" And it is in equal contrast to those emulations which have in every age been the bane of the Church in its earthly course.
And here I may note that before this point of relative greatness in a sphere where heaven's principles have their sway is settled by our Lord, He directs attention to the fact that there is another and a previous question to be considered, namely, that of the conditions on which an entrance to the kingdom of heaven will alone be allowed. That spirit which will alone gain an entrance there is given in sharp and well-defined contrast to that which so universally makes its way in this world, and which men in their self-love are apt to think may avail them in the next as well as this. But no. " Jesus called a little child unto him and set him in the midst of them, and said, Verily I say unto you, Except ye be converted and become as little children, ye shall not enter into the kingdom of heaven." Here then I find the Lord Jesus turning men back upon their course (for that is the meaning of the term converted) until they reach that temper and spirit, which it may be they have left behind them for many a year, until all their self-sufficiency, and self-consequence, and self-dependence is renounced, and the lowliness, and dependence, and simplicity of purpose of their childhood is regained. To such alone, and to such a spirit, the Lord declares will the gates of admission be opened to that heavenly sphere.
The question. here, it must be remembered, is not of the activity of grace which meets a sinner dead in trespasses and sins, but of that condition of moral feeling to which a man must be brought (by grace no doubt), in order to be in unison with the mind of heaven, and to find himself in association with that company which is looking for the perfection of its happiness in the eternal presence of God and Christ in heaven.
Let us remember this then, when we find our admiration going forth, or when disposed to challenge for ourselves the attention and consideration of others, that this is what God and Christ approve-" the meekness of wisdom"-the simplicity of a childlike spirit. We live in a busy, active, pretentious, ambitious age; and in the world through which we are moving we cannot fail to see that what carries it with men is boastful pretension, energy of purpose, and an iron will. In the Church too, where nothing should be seen but the " meekness and gentleness of Christ," we are in danger of the contagion which reigns around, for we are men. But this does not change the temper of heaven nor the temper which heaven approves. It is still on record, for our instruction or correction, as the case may be, that " whosoever shall humble himself as this little child, the same is greatest in the kingdom of heaven."
Now it seems to me that we are all greatly lacking in this characteristic of the true disciples of the Lord Jesus Christ; and, moreover, that it is very little the object of our study and pursuit. Other things are so much more attractive to the mind, and tell so much more immediately and effectively on the natural apprehension, and upon Christians that are walking as men, that this first of all pursuits, in the estimation of Christ, is in danger of being left greatly in the rear. It is in this way, I believe, that we must account for the little progress in truth and knowledge that is made by the majority of Christians, and for the little power that accompanies the possession of truth amongst those who profess and feel themselves to be so much in advance of all others.
Let us look then for a moment-if we can find time for such a contemplation-at this expressive symbol of a true Christian temper and spirit. " Jesus called a little child unto him, and set him in the midst of them." Here stands then this child, placed before us for our instruction by a Master who declares of Himself, " I am meek and lowly in heart." What do we make of this study? How do we handle this living model of what morally we ought to be? is there any aptness in us to seize upon the one ruling characteristic that this living unconscious instructor embodies in every motion, and every look, and every word? Remember it is not an infant clinging to its mother's breast-the very expression of helplessness and absolute dependence-on which we are called to fix an inquiring gaze. It is a little child, old enough to understand the Savior's call, and gentle enough to do implicitly His gentle bidding. Here stands our monitor then unconscious of its being set to teach the profoundest lesson that a human heart can learn. And, I ask again, what do we make of it? One thing we may well assure ourselves of, that it is practice and not theory that this child is set to teach. And, let me ask, is there no prevailing characteristic of childhood that is at once discerned by the observant mind, as there are the unmistakable characteristics of old age? If we have not noticed this, it is time we took our lessons in the nursery again. Is not a little child the embodiment of a genuine simplicity that is untainted by the guilefulness of art? Is it not the expression of unquestioning candor, and unsuspecting trust, and unambitious aims?
Are we prepared for such lore as a little child can teach? Or are we impatient to push aside our monitor, that we may turn again to the schools of divinity or the hails of science in order to obtain the wisdom which is in far higher estimation in the world, and in the Church, and has a readier currency in both, than attaches to the spirit of a little child? Let us hear on this the decision of Him who places before us this model, and sets us down to study the lessons it would teach: "At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight." And in what estimation this spirit in His followers is held by the Lord Jesus, we further learn from verse 6 of our chapter: " Whose shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea."
But here another point arises to our view. " Woe unto the world because of offenses!" We have already heard from the lips of our Lord what maledictions will fall on those who are guilty of casting stumblingblocks in the path of His believing little ones. But now the scene is changed, and the warning is reversed. It is, Woe unto the world because of offenses (or stumblingblocks). If the followers of Christ, instead of exhibiting a childlike spirit, are seeking to be great, like the world, they become simply stumblingblocks in the way of the world's reception of Christ. The world is quick to discover the inconsistency between the profession and the conduct of those who profess to be the followers of Christ, but whose claims are so ill sustained by those who bear His name. The result is that men turn away in disgust from a profession of that which claims to be from heaven, and to represent that which is heavenly, when they see in it only the worst features of the temper of earth, and which bears upon it, as they judge, the marks of hypocrisy to boot. The history of the Church, in every department of it, alas! has afforded but too sad a comment on the words, " Woe to the world because of offenses!" and also on those which follow: " It must needs be that offenses come; but woe to that man by whom the offense cometh I" It is this which gives occasion to the solemn exhortations of verses 8, 9: " Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is, better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire." The exigency of the followers of a Master who was spit upon in this world and whose path to heavenly glory lay through the ignominy of the cross, is such that sacrifices the most painful must be resolutely encountered, and humiliations the most intense must be willingly met, rather than the eternal issues of their course should be for one moment endangered. And again our Lord turns the attention of His disciples to the little child He had set before them. " Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven." (Ver. 10.)
There is a deep lesson in this. But it is one that is so simple and natural that we are in the greatest danger of losing its point. It is simply this, that a Christian must take care whenever he meets a little child not to pass it by as an object unworthy of his regard. But it will be said, " This is only a feeling of nature." Be it so. Still it has its action and its reaction on the deepest
principles by which the christian character is formed. It is in perfect keeping with the spirit and aims of the world that the simplicity and dependence of childhood should be pushed aside. Of course it is a mere encumbrance when its important business and its ambitions are to be pursued. What can childhood contribute when greatness, or glory, or distinction is in view? Ah! what indeed? But to those who are called to disallow these aims it has its instruction and its voice; and we can never too often or too lovingly look upon an object that the world naturally passes by, but of whom it is said " Their angels do always behold the face of my Father which is in heaven." Do we think it a mere expression of sentimental tenderness, designed to touch only a fond mother's heart, when " Jesus said, Suffer the little children to come unto me and forbid them not, for of such is the kingdom of God And he took them up in his arms, put his hands upon them and blessed them?" No! It is an expression and an action that tells
as directly of the mind of heaven as the mightiest work that Jesus ever wrought. And in the recognition of the moral bearing of the Lord's instructions in this chapter, it is well to remember the place which the natural symbol all through it holds. If there is found in it the disciple that is like a little child, there is no less prominence given to the little child which we are to be like. And the Lord Jesus says, " Even so it is not the will of your Father which is in heaven that one of these little ones should perish."
The point to which we are next introduced is the practical doctrine of the Church-the Church in its simplest and most gracious elements. All that is brought before us here is the common tie of brotherhood, direct and unlimited and unrestricted intercourse with a Father in heaven, and immediate subjection to an ever present Lord. Such is the Church which in its practical position and working our Lord Jesus thus brings before us. Connected with this there is the gracious, simple, unencumbered rule for the correction of offenses-the internal discipline of the Church. " if thy brother shall trespass against thee," &c. (Ver. 15-17.) Then there is presented the solemn assurance of heaven's seal being appended to such a course, so contrasting with man's corruption in his ecclesiastical courts to which in some shape or other Christians generally have been contented to refer: " Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven." Next there is opened the special secret of this ecclesiastical power -united dependence and prayer to the Father of our Lord Jesus Christ in heaven, with the promise of His special intervention, whatever the ease may be; and also direct and immediate subjection to Jesus Christ as Lord. " Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them." (Ter. 19, 20.) Then, lastly, the necessity for the exercise of unlimited forgiveness on the part of the disciples one toward another is insisted on-illustrated by the parable of the two debtors, which runs on to the end of the chapter. And supposing there be seen a dispensational bearing in this parable, it would be a most dangerous mode of dealing with the moral force of our Lord's instructions, if on that ground we should discharge our consciences from the obligation of according to our brethren the measure of unlimited forgiveness, on the score that we have received, and do daily receive, unlimited forgiveness from our Father in heaven. But in truth our Lord has bound it upon us in terms from which there is no escape. " So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses." (Ver. 35.)
Such then, as it appears to me, must be the moral characteristics; such the position; such the simplicity of dependence and subjection; such the practical spirit of those who would claim as their fundamental principle " the promise of the Lord," " Where two or three are gathered together in my name, there am I in the midst of them." Blessed be God it is a foundation that will not fail wherever there is simplicity enough in two or three-if only two or three-that are content to rest on that and on nothing else. But if assumed only as a dogma it will end in a condition common to every sectarian movement, in which the rule and authority of man has ultimately become supreme, and the blessed rule and authority of Christ has been foregone. D.