FOOTNOTES:

FOOTNOTES:[6]To prevent any doubt arising in the mind of the reader, it may be well to state that the expressions “Kingdom of Heaven” and “Kingdom of God” are used indiscriminately and with the same meaning in these Parables. By comparing S. Matt. xiii. 31 with S. Mark iv. 30 and S. Luke xiii. 18 it will be seen that “The Kingdom of Heaven” is “The Kingdom of God,” and “The Kingdom of God” is “The Kingdom of Heaven.” S. Matthew nearly always uses the expression “Kingdom of Heaven,” whilst S. Mark and S. Luke use the expression “Kingdom of God.”[7]Because leaven is commonly referred to in Holy Scripture as a symbol of evil, some have interpreted this Parable in a very different manner. But the meaning assigned to it above is in accordance with ancient interpretation; and the other explanation is involved in difficulties. For, if the leaven represents a corrupting influence, the Parable would describe the Kingdom of Heaven either as having an evil effect upon the world, or else as progressing itself towards corruption till the whole is corrupted.[8]The Jewish people and their rulers had formed God’s Kingdom upon earth in ancient times; and they were still His chosen people, who would naturally continue to form a part of His Kingdom, now that it was to be extended so as to embrace the world. But the privileges which they despised they would lose; and others who valued them would gain them.

[6]To prevent any doubt arising in the mind of the reader, it may be well to state that the expressions “Kingdom of Heaven” and “Kingdom of God” are used indiscriminately and with the same meaning in these Parables. By comparing S. Matt. xiii. 31 with S. Mark iv. 30 and S. Luke xiii. 18 it will be seen that “The Kingdom of Heaven” is “The Kingdom of God,” and “The Kingdom of God” is “The Kingdom of Heaven.” S. Matthew nearly always uses the expression “Kingdom of Heaven,” whilst S. Mark and S. Luke use the expression “Kingdom of God.”

[7]Because leaven is commonly referred to in Holy Scripture as a symbol of evil, some have interpreted this Parable in a very different manner. But the meaning assigned to it above is in accordance with ancient interpretation; and the other explanation is involved in difficulties. For, if the leaven represents a corrupting influence, the Parable would describe the Kingdom of Heaven either as having an evil effect upon the world, or else as progressing itself towards corruption till the whole is corrupted.

[8]The Jewish people and their rulers had formed God’s Kingdom upon earth in ancient times; and they were still His chosen people, who would naturally continue to form a part of His Kingdom, now that it was to be extended so as to embrace the world. But the privileges which they despised they would lose; and others who valued them would gain them.

“Blest are the pure in heart,For they shall see their God,The secret of the Lord is theirs,Their soul is Christ’s abode.”

The Subjects of “The Kingdom of Heaven”—who are they?

The subjects of a kingdom are, in a general way, those who have been born within its limits, and who submit to its laws and accept its king. But when we enquire into the teaching of our Lord about the subjects of “The Kingdom of Heaven,” we are met at once with the difficulty that, in the days of His earthly ministry, the Kingdom was not yet founded[9]. The King was only preparing the way for His Kingdom to be set up. And there is necessarily a greatdifference between joining a Kingdom in the act of being founded, and being born under its laws and within its limits.

Consequently with respect to His teaching about the Subjects of “The Kingdom of Heaven,” two things have to be considered. First, the conditions under which men are permitted to join His Kingdom; and, secondly, the life which His subjects are required to lead.

At the very commencement of His ministry a divine picture was drawn of the character and life of the true subjects of “The Kingdom of Heaven.” For as He “went about all Galilee preaching the Gospel of the Kingdom, there followed Him great multitudes of people. And seeing the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him: and He opened His mouth, and taught them, saying, Blessed are the poor in spirit, for theirs is the Kingdom of Heaven” (S. Matt. iv. 23-v. 3). Thus He began the Sermon on the Mount by declaring the blessedness of His subjects, though they would be very different from those whom the world commonly counts blessed. And the last Beatitude ended, as the first began, with distinct reference to theKingdom, “Blessed are they which are persecuted for righteousness’ sake; for theirs is the Kingdom of Heaven” (S. Matt. v. 10); as though to make it clear to His hearers that the blessedness spoken of throughout all the verses was connected with His Kingdom.

He then addressed those who, in their hearts, accepted Him, as “the salt of the earth;” and as “the light of the world” (S. Matt. v. 13, 14). They would not only be blessed in themselves, as His subjects, but they would also be a blessing to others. They were to be the salt which should preserve the world from corruption; and the light which should lead men to “glorify their Father which is in Heaven” (S. Matt. v. 16).

Having thus described, at the beginning of His Sermon, the general character and office of the subjects of His Kingdom, our Blessed Lord went on to answer a question, which would doubtless arise in the minds of His hearers. Would the Kingdom of which He spoke destroy, or be opposed to the Law, under which God’s People had lived from ancient times? The answer was most distinct: “Think not that I am come to destroy the Law and the Prophets;I am not come to destroy, but to fulfil. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the Kingdom of Heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven” (S. Matt. v. 17-20). So far from coming to destroy the Law, He had come that it might be fulfilled by His subjects, as it had never been fulfilled before. For they would be required to surpass even the Scribes and Pharisees in their observance of it, by keeping it in the spirit, as well as in the letter; otherwise they would prove themselves unfit for His Kingdom. And then followed examples of the observance of some of the laws of old—such as the law of purity, and the law against murder—in this enlarged spiritual sense; ending with the exhortation, “Be ye therefore perfect, even as your Father which is in Heaven is perfect” (S. Matt. v. 21-48).

One of the chief ways in which God’s People had failed in their service towards Him, was in the spirit in which they had discharged their religious duties. Righteousness had become butanother name for formality. Prayers and alms and fasts had been turned into opportunities for showing off before men, and for gaining the reputation of sanctity. Consequently it was necessary that He should lead back His hearers to the real meaning of these duties; and set forth the principle which must guide His subjects in all their religious acts—almsgiving, prayer, and fasting—namely, this; the desire to please their “Father which is in Heaven” (S. Matt. vi. 1-18). And that there might be no mistake about the kind of rewards which they might look for, He declared that they must “lay up for themselves treasures in Heaven” (S. Matt. vi. 19-21); that is to say, they must love and long for spiritual rewards, setting their hearts upon higher things than this world can give. And the only way in which they could do this, was by devoting themselves with their whole strength to the service of God. For no half-service of God was possible: “Ye cannot serve God and Mammon” (S. Matt. vi. 24). Then if they lived for God, they might lay aside all over-anxious thoughts about this present life. If they really gave themselves up to be His subjects, they would certainly have all things ordered for themfor the best. “Seek ye first the Kingdom of God and His righteousness, and all these things shall be added unto you” (S. Matt. vi. 33).

The Sermon ended with mentioning some of the difficulties which the subjects of “The Kingdom of Heaven” would have to meet in the practice of godliness. In the first place, in order to become His subjects they would have to enter through a narrow gate, upon a path which few would find. For whilst, on the one hand, “Wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat,” on the other hand, “Strait is the gate and narrow is the way which leadeth unto life, and few there be that find it” (S. Matt. vii. 13, 14). And when they had entered upon this narrow way, He warned them that they must be on their guard against being misled by foolish professors, because mere profession of obedience would neither prove them to be subjects of His Kingdom, nor win for them admission “in that day” into His glory and joy, “Not every one that saith unto Me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doeth the will of My Father which is in Heaven” (S. Matt. vii. 21-23). Therefore they must set to work todo the will of God, and so be true subjects of Messiah’s Kingdom. And then, as doers of His words, and not hearers only, they would be building like wise men “upon a rock” (S. Matt. vii. 24).

The description thus given by the King Himself of the character and life of His subjects sets vividly before us the difficulties which a Christian must overcome. It may not be always easy to decide whether the expression “Kingdom of Heaven” refers to the Kingdom as it is now on earth, or as it will be hereafter in Heaven; but it is clear that our Blessed Lord would teach in this Sermon both the difficulty of becoming a professing Christian at all, and also the need of earnest strivings after holiness in order that a subject of His Kingdom of Grace should find a welcome when that Kingdom shall have become the Kingdom of Glory. And when we think of the very different standards hitherto aimed at either by Jews or Gentiles, we see at once the reason which prevented so many of His hearers from accepting “The Kingdom of Heaven.” For it is clear that a man who had been brought up either as a Jew or as a Gentile would have to lay aside almost all his previoushabits and modes of thought—he must become a new man altogether—to enter in.

Who then would enter in? Who would become subjects of the Kingdom of Heaven?

The Lord Jesus declared at once, what modern missionary experience still finds to be the case, that little children were the most likely to become His subjects, and the fittest to enter into “The Kingdom of Heaven.” Some mothers once brought their little ones for His blessing; and when the disciples were hindering their coming, “He was much displeased and said unto them, Suffer little children to come unto Me, and forbid them not; for of such is the Kingdom of God” (S. Mark x. 14). And not only did He declare that little children were the most suitable to become His subjects; but He said also, that those who were grown up and wished to enter His Kingdom must become like children to do so. For He added, “Verily I say unto you, Whosoever shall not receive the Kingdom of God as a little child, he shall not enter therein” (S. Mark x. 15). And on another occasion He expressed His thankfulness that only child-like hearts could take in the mysteries of the Kingdom, saying, “I thank Thee, O Father, Lord ofheaven and earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto babes” (S. Luke x. 21).

When we read in such passages as these of the difficulty of entering into “The Kingdom of Heaven,” it becomes very important to remember that the Kingdom was not then set up; and that the words were spoken with respect to men who had grown up under other conditions and modes of thought. For whilst the words still apply literally and exactly to the case of converts from amongst the Heathen, they are not applicable at all, in the same sense, to persons who have long ago entered “The Kingdom of Heaven” as children, and have lived under its influence. Thus, for instance, when we read that “a rich man shall hardly enter into the Kingdom of Heaven” (S. Matt. xix. 23), there is no need to suppose that the rich, who have grown up as His subjects, have less hope of Heaven than others. The temptations which come with riches are great, but the grace of God will enable His subjects, whether rich or poor, to serve Him faithfully, if they seek for it. The words clearly referred to the difficulty which the rich Jew or the rich heathen would find in declaring himselfa subject of Jesus Christ. It is easier for the poor and the unlearned to become a Christian, than for the rich and the learned. In after years S. Paul found this to be the case at Corinth. “Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble are called” (1 Cor. i. 26). And the same thing is still happening in heathen lands. The chief successes in India have been amongst the low castes of Tinnevelly, the hard-working Kols of Chota Nagpur, the simple Karens of the hills of Burma; and amongst the wealthy merchants and the learned Brahmins converts have been few. Experience confirms the truth of our Lord’s teaching. He declared beforehand, that the rich, and the learned, and those who had enjoyed the greatest privileges, would be the most unwilling to be won over to His Kingdom. And the prediction has been fulfilled.

It might have been supposed that, when at last Messiah’s Kingdom was set up, all who had enjoyed the privilege of knowing the true God, and had been taught to expect a Deliverer, as their King, would have eagerly sought admission into His Kingdom. But to one who made theremark, “Blessed is he that shall eat bread in the Kingdom of God,” He spoke the Parable of “The Great Supper,” teaching that many, who have the opportunity and the invitation will refuse to enter in, and make all kinds of excuses; and that others will have their places (S. Luke xiv. 15-24). And on another occasion He warned the Jews, that many would come from all quarters of the world, “and sit down in the Kingdom of God” (S. Luke xiii. 28, 29), whilst they themselves were thrust out. And we know how literally the warning has come true. And lest any one should be deceived into thinking that it was an easy thing to become His subject, He referred again and again to the difficulties which men must be prepared to meet and overcome in entering “The Kingdom of Heaven.” To those who said that they would follow Him, He explained that entire devotion of self to God would be required of His subjects. A man must count the cost beforehand. “The dead” must be left to “bury their dead,” whilst the man fulfils the commission which God entrusts to him, to “preach the Kingdom of God;” and “No man having put his hand to the plough, and looking back, is fit for the Kingdom of God”(S. Luke ix. 57-62). But, on the other hand, for those who gave up freely all that they loved, “for the Kingdom of God’s sake,” the reward should be “manifold more” even “in this present time, and in the world to come life everlasting.” (S. Luke xviii. 29, 30). And He encouraged the few, who in their hearts accepted Him as their King, in such words as these, “Him that cometh unto me I will in no wise cast out” (S. John vi. 37); “Fear not, little flock; for it is your Father’s good pleasure to give you the Kingdom” (S. Luke xii. 32).

The thought that the difficulties thus described referred in the first instance to those who were outside of “The Kingdom of Heaven,” may well fill us with thankfulness that we have been brought into the Kingdom through the piety of our parents, without even an effort on our parts. We have been so far helped already, that we have been placed upon the narrow way that leadeth unto life; and though temptations of many kinds assail to entice us from the road, and though the difficulties of the way are great, we have the hope to encourage us, that, if we are in earnest, the grace of God the Holy Ghost will preserve us, that we may be welcomed at last asfaithful subjects, and admitted into the Kingdom of Glory.

But at the same time we must remember that, in another sense, the words about the difficulty of entering “The Kingdom of Heaven” still apply to ourselves. For we have been admitted as subjects of the Kingdom, only that we may loyally serve our King; and we have been placed upon the narrow way, only that we may struggle up the steep ascent to Heaven. “The Kingdom of Heaven” is as yet in an imperfect condition here on earth. Here we are in a state of trial and probation, as well as of grace and blessing. And a day will come when the Kingdom of Grace will become the Kingdom of Glory. Then, they who have served their King, and proved themselves in the time of their trial to be His faithful soldiers and servants, will be welcomed into the joy of their Lord. But they who have professed to be His subjects, and have been satisfied with a mere profession, will cry, “Lord, Lord” (S. Matt. vii. 22-23), in vain.

Therefore, our King still cries to us, as to His hearers before the Kingdom was set up, “Strive to enter in” (S. Luke xiii. 24). He still bids us build “upon the Rock,” by being “doers of theword, and not hearers only” (S. James i. 22). And He still warns us of the dangers of riches; “The love of money is the root of all evil” (1 Tim. vi. 10). For we have still to be “the salt of the earth” and “the light of the world” (S. Matt. v. 13, 14). And the standard which He has set us is still, and ever will be, far above us; “Be ye therefore perfect, even as your Father which is in Heaven is perfect” (S. Matt. v. 48).

The teaching of our Lord about His subjects is thus seen to correspond with what His Apostles, in time to come, taught their converts when they addressed them, as “called to be saints” (Rom. i. 7, Ephes. i. 1, etc.). We know that the world would like to find some easier course than this. But it is impossible; because the subjects of “The KingdomofHeaven” are called that they may be ready for the lifeinHeaven. And “without holiness no man shall see the Lord” (Heb. xii. 14).

In subsequent chapters we shall consider the means provided by the King to enable His subjects to become such as He described them. For the present, let the thought of our holy calling increase our sense of the infinite love and mercy of our King.

Let us think of His own description of His work. “The Son of Man is come to seek and to save that which was lost” (S. Luke xix. 10). When we were wandering in the ways of sin, ignorant of God our Father, and unfit to be admitted into our home or to enjoy it if admission were possible, He came to seek us out and bring us into His Kingdom. And now that He has “overcome the sharpness of death and opened the Kingdom of Heaven to all believers,” our efforts after holiness are so imperfect, and our weakness and love of wandering are so great, that we should be in despair, if our King had not taught us His unceasing care. But this He has set forth in a well-known series of Parables; first, under the figure of a shepherd finding a stray sheep and calling friends and neighbours to rejoice over its recovery; then under the figure of a woman finding the lost coin; and, lastly, under the figure of a father welcoming home his prodigal son (S. Luke xv).

Therefore, our position is this. As subjects of “The Kingdom of Heaven,” we are called, according to our Lord’s own teaching, to a high and holy life; and the more we realisethis truth the greater do our imperfections appear, and the clearer becomes our sense of the need of mercy, as well as help. But the King, who thus described His subjects, has also described His enduring love; and His invitation, still and for ever, applies to all who feel their unworthiness: “Come unto Me all ye that labour and are heavy laden, and I will give you rest” (S. Matt. xi. 28).

FOOTNOTE:[9]See S. Matt. xvi. 18. Pearson on the Creed, p. 336.

[9]See S. Matt. xvi. 18. Pearson on the Creed, p. 336.

“Now is there solemn pause in earth and heaven;The Conqueror nowHis bonds hath riven,And Angels wonder why He stays below;Yet hath not man his lesson learned,How endless love should be returned.”

Hitherto our thoughts about “The Kingdom of Heaven” have been founded on the teaching of the King respecting His Kingdom recorded in the Gospels. But we must not forget to give attention to the very important time in the life of our Lord extending between His Resurrection and Ascension, during which He appeared to His Apostles upon terms very different from those on which He had previously associated with them[10]. And though few records have been preserved of His instructions to themduring this period, we find this general description, which very clearly shows the nature of those instructions. In the Book of the Acts of the Apostles, S. Luke records that the time was spent in “speaking of the things pertaining to the Kingdom of God” (Acts i. 3). Consequently, though we have not His discourses in full, we know that the subject of them was still the same as in the time past—the good news of “The Kingdom of Heaven.”

During the years of His public ministry the Apostles frequently asked their Lord to explain what they did not understand in His teaching. And we may feel sure that, at this time, many things must have appeared to them in a new light, and many sayings must have gained a force and meaning which they had failed to perceive before. And if “The Kingdom of Heaven,” about which He had said so much, was to be a real Kingdom, it is clear that there must have been many things on which they would require instruction, about the order and government of it, and about the practical carrying out of His loving designs for the salvation of the world. And inasmuch as we find that, almost immediately after their Lord’s Ascension,the Apostles were fully prepared not merely to preach, as He had done, the good news of the Kingdom, but to call men into it as a Kingdom already established upon earth, we conclude that all these matters must have been fully explained to them during these days, and that these were “the things pertaining to the Kingdom of God” of which He spake.

Passing by, for the present, other questions of difficulty which would very probably arise in their minds, there are two passages in our Lord’s discourses recorded in the Gospels which we can hardly doubt were discussed at this time; because some of His words have been preserved to us which connect those passages with what afterwards became the practice of the Church.

The first question of difficulty which would naturally arise out of one of His former sayings, and to which He provided the answer, was this—What was to be the form of admission into “The Kingdom of Heaven”? He had said to Nicodemus, “Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter the Kingdom of God” (S. John iii. 5). But what did the words mean? What steps were to be taken by one who wishedto enter the Kingdom? With what use of water would the Holy Spirit’s power be connected? Here was a practical question requiring a decided answer. And we conclude that this was one of “the things pertaining to the Kingdom” which were spoken of during this time, because we find a brief record of distinct instructions given by our Lord to His Apostles how they were to admit men as His disciples or subjects. No discourse is recorded, but this clear commission is handed down by S. Matthew—evidently given in such a way that the Apostles could not fail to understand its meaning—“Go ye and make disciples[11]of all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost” (S. Matt. xxviii. 19). And consequently Holy Baptism became at once, and has been ever since, the form of admission into “The Kingdom of Heaven” (Acts ii. 38-41). And being an outward form, and yet a spiritual act, we have herein both “the water and the Spirit.” It is an outward form in which there is a ceremonial use of water; and yet it is a spiritual act, because united with the most solemn naming of the Name of God, as Hehas in these last days revealed Himself to man; “In the Name of the Father, and of the Son, and of the Holy Ghost;” and S. Paul does not hesitate to say, “By one Spirit are we all baptized into one Body” (1 Cor. xii. 13).

The other question arising out of some words of our Lord, which we conclude was discussed and answered by Him during this time, was the difficult one about the meaning of “the keys of the Kingdom of Heaven.” He had once said, after S. Peter had confessed Him as the Christ, “I will give unto thee the keys of the Kingdom of Heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven[12]” (S. Matt. xvi. 19). And the same words about binding and loosing wererepeated shortly afterwards to all the Apostles (S. Matt. xviii. 18). We can hardly doubt but that the question must have arisen in their minds what the keys of the Kingdom could be whereby the power of binding and loosing was given them. And although no discourse is recorded, it seems that this was another of “the things pertaining to the Kingdom” of which He spoke. For S. John, in the brief record which he has given of His first appearance to the Apostles after His Resurrection, has thus described what occurred:—Suddenly the Lord was in their midst, and said, “Peace be unto you. And He showed unto them His Hands and His Side” in proof that it was He Himself. And He said again “Peace be unto you. As My Father hath sent Me, even so send I you.” And “He breathed on them, and said, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained” (S. John xx. 19-23). And ever since there has been this practical interpretation of the meaning of “the keys.” Christ’s ministers have confidently acted, as having been entrusted by their Lord with His authority to admit men into “The Kingdom of Heaven” byHoly Baptism, or to defer the act of admission until after longer probation; to exercise the judicial power of excommunication, or expulsion from the Kingdom, for notorious sin and unbelief, as in the case of the incestuous Corinthian (1 Cor. v. 3-7), or to re-admit after repentance, as S. Paul decided to do in the same case (2 Cor. ii. 6-10); and to assure all men that in the holy Ordinances of the Church of Christ free and full remission of sins may be certainly gained.

We can readily imagine that many other matters were discussed amongst “the things pertaining to the Kingdom of God.”

If disciples were to be made in all parts of the world, and were then to be taught “to observe all things commanded” (S. Matt. xxviii. 20) by the King, the question must have arisen, Who were to be appointed to teach them? And thus the whole subject of the government of “The Kingdom of Heaven,” and the Orders and duties of the King’s Ministers, would be opened.

Again, the words of institution of the Sacrament of the Lord’s Supper, “This is My Blood of the new testament[13], which is shed for manyfor the remission of sins” (S. Matt. xxvi. 28), pointed both to the ending of the old covenant, or testament, which was sealed in the blood of beasts (Exod. xxiv. 5-8), and to the passing away of the Jewish ritual and modes of worship. And the question would arise, What forms of worship were to be observed by His subjects in place of those ordained by the Law of Moses? Sacrifices could no longer have their former meaning, when the Lamb of God, to which they pointed the worshipper, had been offered upon the Cross. Was “the breaking of bread” to take the place of all the old sacrificial services?

And with the subject of worship, the observance of the Sabbath would need to be considered. Was the Jewish Sabbath still binding on men’s consciences? Was the Seventh Day to be observed in accordance with the Law of Moses, or was the First Day of the week to take its place, now sacred to the subjects of the Lord Jesus as that on which He rose, and to thekeeping of which He had seemed to give His sanction, by appearing once and again on that day to the disciples as they were assembled together? (S. John xx. 19, 26.)

On all these points[14]we find, in the Book of the Acts of the Apostles, that the Apostles took at once a definite line of action. They knew what to do, and how to direct their converts. And though we have no record of the words of our Lord, we are confident that the Apostles were thus carrying out His own teaching[15], under the guidance of the Holy Ghost,on all such matters “pertaining to the Kingdom of God.”

Amongst the few words recorded as having been spoken at this time to the Apostles, is this clear promise, “Ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto Me both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth” (Acts i. 8). And in the power of the Holy Ghost we find that they went forth to publish the glad tidings of “The Kingdom of Heaven.” And, beginning from Jerusalem, they extended their work gradually to Samaria, and Syria, and to all countries, carrying out their Lord’s commission, and preaching the good news of salvation through Jesus Christ, as freely offered to all who would accept Him as their King, and enter through the strait gate of the New Birth into His Kingdom.

FOOTNOTES:[10]For fuller information about this period, see Bishop Moberly’s “Discourses on the Great Forty Days.”[11]See the note in the margin of a Reference Bible.[12]It is well known that the Romanists have sometimes founded their argument, in support of the claims of the Papacy, very mainly upon this verse; starting with the assumption, of which there is no proof, that the Pope is the successor of S. Peter, and asserting that a power was hereby given to S. Peter which the other Apostles did not possess. The weakness of the argument becomes clear when it is known that the same words were repeated again to all the Apostles; and that the above explanation, and practical enforcement of them, were equally spoken to them all.[13]Testament and Covenant are translations of one and the same word. The Bible is divided into the Old and New Testaments, because the Old Testament contains the record of God’s dealings with men under the Old Covenant; and the New Testament declares the New Covenant made with all the world through Jesus Christ.[14]A question may arise in the minds of some, whether it is a historical fact that the early Christians were in no doubt about the substitution of the First for the Seventh day? The answer is that, from the first, there was no doubt about the observance of the First Day; but that amongst the Jewish converts the observance of the Sabbath was permitted for some time, in addition to the Christian festival, and was only gradually discontinued. See Rom. xiv. 5; Gal. iv. 10; Col. ii. 16; and compare Acts xx. 7; 1 Cor. xvi. 2; Rev. i. 10.[15]This view is strengthened by the account given by S. Paul of the direct revelation granted to him respecting the Sacrament of the Lord’s Supper. Not having been amongst the number of His Apostles in the days when He was on earth, S. Paul had received no instructions from His own mouth. But the defect was supplied by direct revelation. He says, “I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which He was betrayed, took bread,” &c. (1 Cor. xi. 23).

[10]For fuller information about this period, see Bishop Moberly’s “Discourses on the Great Forty Days.”

[11]See the note in the margin of a Reference Bible.

[12]It is well known that the Romanists have sometimes founded their argument, in support of the claims of the Papacy, very mainly upon this verse; starting with the assumption, of which there is no proof, that the Pope is the successor of S. Peter, and asserting that a power was hereby given to S. Peter which the other Apostles did not possess. The weakness of the argument becomes clear when it is known that the same words were repeated again to all the Apostles; and that the above explanation, and practical enforcement of them, were equally spoken to them all.

[13]Testament and Covenant are translations of one and the same word. The Bible is divided into the Old and New Testaments, because the Old Testament contains the record of God’s dealings with men under the Old Covenant; and the New Testament declares the New Covenant made with all the world through Jesus Christ.

[14]A question may arise in the minds of some, whether it is a historical fact that the early Christians were in no doubt about the substitution of the First for the Seventh day? The answer is that, from the first, there was no doubt about the observance of the First Day; but that amongst the Jewish converts the observance of the Sabbath was permitted for some time, in addition to the Christian festival, and was only gradually discontinued. See Rom. xiv. 5; Gal. iv. 10; Col. ii. 16; and compare Acts xx. 7; 1 Cor. xvi. 2; Rev. i. 10.

[15]This view is strengthened by the account given by S. Paul of the direct revelation granted to him respecting the Sacrament of the Lord’s Supper. Not having been amongst the number of His Apostles in the days when He was on earth, S. Paul had received no instructions from His own mouth. But the defect was supplied by direct revelation. He says, “I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which He was betrayed, took bread,” &c. (1 Cor. xi. 23).

“Crown Him with many crowns,The King upon His Throne.”

When the time came for our Blessed Lord to return into Heaven again, He ascended in the presence of His Apostles, whilst in the act of blessing them; “and a cloud received Him out of their sight” (Acts i. 9). And, we are told, they “returned to Jerusalem with great joy” (S. Luke xxiv. 52), not sorrowing as before at His being taken from them. And when we consider what His Ascension implied, we can see that they had good reason for their joy. For the Ascension was the sign of the exaltation of the Lord Jesus to His Mediatorial[16]Throne at God’s right hand.

When He was before the Jewish Council He had declared to them, “Hereafter shall ye seethe Son of man sitting on the right hand of power.” And the High Priest, hearing these words, cried out, “He hath spoken blasphemy” (S. Matt. xxvi. 64, 65); because he understood that He was thus openly claiming to be Messiah—the King—of whom David had said, “The Lord said unto my Lord, Sit Thou at My right hand until I make Thine enemies Thy footstool” (Ps. cx. 1). And inasmuch as He had previously silenced the Pharisees with these same words, asking them to explain how David could speak of Messiah as “my Lord” (S. Matt. xxii. 44; S. Mark xii. 36; S. Luke xx. 42), when He was to be the Son of David, we can see that the importance of this passage is very great. And that for two reasons. First, as testifying that Christ should be no mere human descendant of David, because David calls Him Lord; and, secondly, as foretelling the Ascension of Christ to the Throne at God’s right hand. And not only do all the three first Gospels record the use which He made of this verse to silence the Jews; but we find also that S. Peter on the day of Pentecost, and also S. Paul in his Epistles to the Corinthians and to the Hebrews (Acts ii. 34; 1 Cor. xv. 25; Heb. i. 13, x. 13), quotedit in support of their arguments that our Lord was exalted to His Throne. The Apostles argued in this way; David had thus clearly foretold the Ascension of Christ, and that His Ascension would be to the Throne of power, at the right hand of God. Therefore, inasmuch as He had ascended into Heaven, His Ascension was clearly the fulfilment of the prophecy, in order that He might make His solemn entry upon His kingly office, and be seated on His Throne. The Ascension was the last crowning proof that Jesus was Messiah—the King of the house of David—the “Priest for ever after the order of Melchisedek” (Ps. cx. 4), that is, “King of Righteousness” and “King of Peace” (Heb. vii. 2).

In other words, the Apostles maintained that the Ascension of our Lord was the act whereby He ascended the Throne of “The Kingdom of Heaven,” the Mediatorial Kingdom of Messiah. And this is the testimony which they have given under the inspiration of the Holy Ghost. God “raised Him from the dead, and set Him at His own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that isnamed, not only in this world, but also in that which is to come: and hath put all things under His feet, and gave Him to be the Head over all things to the Church” (Ephes. i. 20-22). And we are assured that the Ascension of our Saviour, the Lord Jesus Christ, implied that He has won the right of sovereignty over all the world; and that all mankind are summoned to bow before Him, and accept Him as their King. For, because “He humbled Himself and became obedient unto death, even the death of the Cross,” therefore “God also hath highly exalted Him, and given Him a name which is above every name, that at the Name of Jesus every knee should bow, and that every tongue should confess that Jesus Christ is Lord” (Phil. ii. 8-11).

But for the successful setting up of “The Kingdom of Heaven” two things were still needed. First, the overthrow of the enemies of Messiah’s Kingdom; and secondly, the gift of the Holy Ghost, to induce men to be willing to submit themselves to the spiritual rule of our Lord Jesus Christ. Consequently when the King had ascended the Throne, and all mankind had been given Him as His subjects, He was “from henceforth expecting till His enemies be madeHis footstool” (Ps. cx. 1; Heb. x. 13). All who are set against “The Kingdom of Heaven” must in the end be subdued before Him. And no doubt the wicked amongst men who oppose His rule will, if they turn not, be included amongst these enemies. And yet we must never forget that these belong really to the number of those who were given to Him as His subjects. This is one of the mysteries of the Gospel, that “whilst we were yet sinners Christ died for us” (Rom. v. 8), and “when we were enemies we were reconciled to God by the death of His Son” (Rom. v. 10); so that we are assured that the King in His loving mercy would have the wicked not “under His footstool,” but amongst the sharers of His glory. But there are other enemies which will certainly be subdued in God’s own time; and they are the spiritual powers of evil which are hindering men from being His subjects. He will “put down all rule and all authority and power” (1 Cor. xv. 24) arrayed against Him; even “the principalities and powers and rulers of the darkness of this world” (Ephes. vi. 12), by which His subjects are assailed. “For He must reign till He hath put all enemies under His feet” (1 Cor. xv. 25).

But the destruction of His foes is not the only, nor the chief result of His Ascension. When the King ascended the Throne of “The Kingdom of Heaven,” “He led captivity captive and gave gifts unto men” (Eph. iv. 8), even the gifts by which men might be brought to submit themselves to His spiritual rule, and be saved by Him. And inasmuch as only the Holy Ghost can change the heart, and make men such as He had described His subjects to be, He had previously explained to His Apostles that there was one gift on which all future success depended, the gift of “the Comforter which is the Holy Ghost” (S. John xiv. 26). And He had assured them, “It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you” (S. John xvi. 7).

They did not understand the words at the time when they were spoken; but at the time of the Ascension they knew that they were to “wait for the promise of the Father” (Acts i. 4), of which He had told them; and to “tarry in the city of Jerusalem until” they were “endued with power from on high” (S. Luke xxiv. 49). Ten days of watching, suspense, and prayerfollowed. At last, “when the day of Pentecost was fully come, suddenly there came a sound from Heaven, as of a rushing mighty wind, and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance” (Acts ii. 1-4). Hitherto the little band of believers had numbered “about an hundred and twenty” (Acts i. 15) in Jerusalem. But now that the Holy Ghost was given, who could move the hearts of men and change them, the Apostles found themselves endued with the promised “power from on high,” which should give weight to their testimony; and the vast multitude, who assembled to listen to S. Peter’s sermon, were “pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?” (Acts ii. 37).

The previous instructions which had been given them about “the things pertaining to the Kingdom” (Acts i. 3) were now to be put into practice. The Apostles had the answer ready: “Repent, and be baptized every one of you in the Name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise”—of the Holy Ghost,who alone can change the heart and make men to be born again as the children of God—is not to us only, said the Apostle, but “is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words,” besides those which are recorded, “did he testify” to the truth about the Lord Jesus being Messiah, the King; and with such force did he “exhort, saying, Save yourselves from this untoward generation,” that three thousand “gladly received his word and were baptized” (Acts ii. 38-41), as subjects of “The Kingdom of Heaven.”

Thus the Kingdom was established amongst men by the power of the Holy Ghost[17]. A spiritualKingdom, but none the less a Kingdom upon earth. A spiritual Kingdom, not established by any power of man, and not belonging to this world; and yet a Kingdom of which men and women and little children were the subjects; “The Kingdom of Heaven” as described by our Lord in His parables and discourses.

And the Kingdom having been thus established amongst men, from this time we find a special name was given to it. Henceforth “The Kingdom of Heaven” becomes “the Church.” It was a word which our Lord Himself had occasionally used with reference to His Kingdom, as when He said, “Upon this rock I will build my Church” (S. Matt. xvi. 18); but it now became the common expression. Thus when a persecution broke out against the Christians, it was thus described, “As for Saul, he made havoc of the Church” (Acts viii. 3). So Herod “stretched forth his hands to vex certain of the Church” (Acts xii. 1); and when S. Peter was imprisoned, “prayer was made without ceasing of the Church unto God for him” (Actsxii. 5). And throughout the Book of the Acts of the Apostles and the Epistles it is almost always used as the name of the body of believers or subjects of “The Kingdom of Heaven.”

At the same time, in order that there might be no doubt that the Apostles were simply carrying on their Lord’s preaching of “the Gospel of the Kingdom” (S. Matt. iv. 23), and that “The Church” which they founded was in very deed “The Kingdom of Heaven,” in certain passages describing the character of their preaching we still find a reference to the Kingdom. Thus, when Philip preached the Gospel to the Samaritans, his work is described in these words, “When they believed Philip preaching the things concerning the Kingdom of God, and the Name of Jesus Christ, they were baptized, both men and women” (Acts viii. 12). And a similar instance occurs respecting the preaching of the great Apostle to the Gentiles, S. Paul. The whole of the latter half of the Book of the Acts of the Apostles is filled with the record of the extension of the Church by the labour of S. Paul in the various lands he visited. And he himself continually uses the word “Church,” both in his addresses recorded in the Acts of the Apostlesand in his Epistles to the Churches. Thus, for instance, to the Elders whom he had ordained to take charge of the Church at Ephesus, he says, “Feed the Church of God which He hath purchased with His own Blood” (Acts xx. 28). And yet when the general character of his preaching is described, it is still spoken of as the good news of the Kingdom. For to these same Elders S. Paul says, “And now, behold, I know that ye all, among whom I have gone preaching the Kingdom of God, shall see my face no more” (Acts xx. 25). And the last record of him leaves him at Rome “preaching the Kingdom of God, and teaching those things which concern the Lord Jesus Christ, no man forbidding him” (Acts xxviii. 31).

We may now briefly sum up the results of the Ascension of our Lord and Saviour Jesus Christ. In ascending into heaven He was fulfilling the prophecy, to which special prominence had been given in His discourses with His opponents, “The Lord said unto my Lord, Sit Thou on my right hand till I make Thine enemies Thy footstool” (Ps. cx. 1). He was thus ascending the Throne of the Mediatorial Kingdom of Messiah—“The Kingdom of Heaven”—and havingascended in triumph, “He gave gifts unto men.” And upon receiving the great gift which He had promised—even the Holy Ghost—the Apostles became endued with the power, by which alone “The Kingdom of Heaven” could be founded upon earth, and be extended amongst men. And, from that day forward, “The Kingdom of Heaven” may be said to have been established. And as the Apostles went forth preaching the good news of the Kingdom of God, and believers were multiplied, we find that, under the inspiration of the Holy Ghost, the word “Church” was used to express this body of the faithful. And the name thus used in those early days of “The Kingdom of Heaven,” has been generally applied to it ever since.

Thus we are brought face to face with the practical importance of the teaching of our Blessed Lord about “The Kingdom of Heaven.” “The Kingdom of Heaven” is “The Church of Christ.” The subjects are ourselves.

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