The Teaching of Jesus Part 4

VI

CONCERNING THE KINGDOM OF G.o.d

"_Thy kingdom come. Thy will be done, as in heaven, so on earth._"--MATT. vi. 10.

I

One of the most obvious features of the teaching of Jesus is the prominence which it gives to what is called "the kingdom of heaven," or, "the kingdom of G.o.d." And this prominence becomes the more striking when we turn from the Gospels to the Epistles where the phrase is only rarely to be found. With Jesus the kingdom was a kind of watchword which was continually on His lips. Thus, _e.g._, St. Mark begins his account of the preaching of Jesus in these words: "After that John was delivered up, Jesus came into Galilee, preaching the Gospel of G.o.d and saying, The time is fulfilled, and the kingdom of G.o.d is at hand: repent ye, and believe in the Gospel." In like manner, St. Matthew tells us that "Jesus went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom." Parable after parable opens with the formula "The kingdom of heaven is like unto--," or, "So is the kingdom of G.o.d as if--," or, "How shall we liken the kingdom of G.o.d?" When Christ sent forth the Twelve, this was His command, "Go ... and as ye go, preach, saying, The kingdom of heaven is at hand." Again, when He sent forth the Seventy, He said, "Into whatsoever city ye enter ... say unto them, The kingdom of G.o.d is come nigh unto you." And in the great Forty Days, before He was received up, it was still of "the things concerning the kingdom of G.o.d" that He spake unto His disciples. Every time a little child is baptized we call to mind His words, "For of such is the kingdom of G.o.d." Every time we repeat the prayer He taught His disciples to pray we say, "Thy kingdom come." In all, it is said, there are no less than one hundred and twelve references to the kingdom to be found in the Gospels.

When, however, we turn to the Epistles what do we find? In the whole of St. Paul's Epistles the kingdom is not named as often as in the briefest of the four Gospels. It is mentioned only once by St. Peter, once by St.

James, once by the writer of the Epistle to the Hebrews, and not at all in the three Epistles of St. John. Not only so, but at least until quite recent times, the Church of Christ has in the main followed the lead of the apostles, and has said but little of the kingdom of G.o.d. How is this to be explained? Does it mean that the whole Church of Christ, including the Church of the apostles, has failed to understand the mind of the Master, and has let slip an essential element of His teaching? So some recent writers do not hesitate to declare. Burke once said that he did not know how to draw up an indictment against a whole people; but these, apparently, have no difficulty in drawing up an indictment against the whole Church. "With all respect to the great Apostle," writes one of them, "one may be allowed to express his regret that St. Paul has not said less about the Church and more about the Kingdom."[28] To which I hope one may be forgiven if he is tempted to retort that the great apostle probably knew what he was about as well as his modern critic can tell him. We shall do well to pause, and pause again, before we accept any interpretation of the facts of the New Testament which implies that we to-day have a better understanding of the mind of Christ than the apostles had. For my own part, whenever I come across any writer who tries to correct Paul by Jesus, I find it safest to a.s.sume that he has misread Paul, or Jesus, or both. Moreover, though we need make no claim of infallibility for the Church, yet, if we believe in a Holy Spirit given to guide the disciples of Christ into all the truth of Christ, we shall find it difficult to believe at the same time that the whole Church has from the beginning missed the right way, and in a matter so important as this, failed to apprehend the thought of Christ.

We are not, however, shut up to any such unworthy conclusions. There is another and sufficient explanation of the facts to which reference has been made. It was natural that Jesus, speaking in the first instance to Jews, should move as far as possible within the circle of ideas with which they were already familiar. Now, no phrase had a more thoroughly familiar sound to Jewish ears than this of the kingdom of G.o.d. It needed, of course, to be purified and enlarged before it could be made the vehicle of the loftier ideas of Jesus. Still, the idea was there, "a point of attachment," as one writer says, in the minds of his hearers to which Jesus could fasten what He wished to say. But after our Lord's Resurrection and Ascension, and especially after the fall of Jerusalem, the whole condition of things was changed. A phrase which in the synagogues of the Jews proved helpful and illumining, might easily become, among the populations of Asia Minor, of Greece, and of Italy, to whom the gospel was now preached, useless, and even misleading. Is it any wonder, therefore, if the first Christian missionaries quietly dropped the old phrase and found others to take its place? Men who knew themselves guided by the Spirit of Jesus would not feel compelled to quote the words of Jesus, if, under altered circ.u.mstances, other words more fittingly expressed His thoughts.[29]

II

What did Jesus mean when He spoke of the kingdom of G.o.d? The idea as set forth in the Gospels is so complex, the phrase is used to cover so many and different conceptions, that it is practically impossible to frame a definition within which all the sayings of Jesus concerning the kingdom can be included. The nearest approach to a definition which it is necessary to attempt is suggested by the two pet.i.tions in the Lord's Prayer which are quoted above. The second pet.i.tion explains the first: the kingdom comes in proportion as men do on earth the will of G.o.d. For our present purpose, therefore, we may think of the kingdom as a spiritual commonwealth embracing all who do G.o.d's will. To much that Christ taught concerning the kingdom--its Head, its numbers, its growth and development--it is impossible, in one brief discourse, even to refer. Here again, it must suffice to single out one or two points for special emphasis:

(1) In the doctrine of the kingdom of G.o.d, we have set before us the social aspect of Christ's teaching; it reminds us of what we owe, not only to Him who is its King, but to those who are our fellow-subjects.

Of particular duties it is impossible to speak, though these, as we know, fill a large place in the teaching of Jesus. But let us at least bring home to ourselves the thought of obligation, obligation involved in and springing out of our common relationship as members of the kingdom of G.o.d. The obligation is writ large on every page of the New Testament--in the Gospels, in the doctrine of the kingdom; in the Epistles, in the corresponding doctrine of the Church. It can hardly be said too often, that, according to the New Testament ideal, there are no unattached Christians. The apostles never conceive of religion as merely a private matter between the soul and G.o.d. All true religion, as John Wesley used to say, is not solitary but social. Its starting-point is the individual, but its goal is a kingdom. Christ came to save men and women in order that through them He might build up a redeemed society in which the will of G.o.d should be done. We do, indeed, often hear of Christians whose religion begins and ends with getting their own souls saved. This simply means that so far as it is true they are not yet Christian. To think only of oneself is to deny one of the first principles of the kingdom. Wesley taught the early Methodists to sing--

"A charge to keep I have.

A G.o.d to glorify; A never-dying soul to save, And fit it for the sky;"

and some of his followers, both early and later, seem to have thought that this was the whole of the hymn; but the verse goes on without a full stop--

"To serve the present age, My calling to fulfil; O may it all my powers engage To do my Master's will!"

And until we who profess and call ourselves Christians have learned this lesson of service, and have entered into Christ's thought of the kingdom, with its interlacing network of obligations, we have still need that some one teach us again the rudiments of the first principles of the oracles of G.o.d.

(2) Again, the kingdom of G.o.d, Christ taught, is _present_; it is not of, but it is in, this world, set up in the midst of the existing order of things. There are, it is true, pa.s.sages in which Christ speaks of the kingdom as in the future, and to come. Thus, _e.g._, He speaks of a time when men "shall come from the east and west, and from the north and south, and shall sit down in the kingdom of G.o.d"; when "the righteous shall shine forth as the sun in the kingdom of their Father"; when they shall "inherit the kingdom prepared for" them "from the foundation of the world"; and so forth. But there is no real contradiction between this and what has been already said. The kingdom is a growth, a movement working itself out in history, and therefore it may be said to be past, present, or future, according to our point of view. In the sense that it has not yet fully come, that its final consummation is still waited for, it is future; and so sometimes Christ speaks of it. But it is simply impossible to do justice to all His sayings and deny that in His thought the kingdom is also present. Its consummation may belong to the future, its beginnings are here already. When Christ calls it the kingdom of _heaven_, it is rather its origin and character that are suggested than the sphere of its realization. In parable after parable He speaks of it as a secret silent energy already at work in the world. He called on men here and now to seek it, and to enter it. So eagerly were the lost and the perishing pressing into it that once He declared that from the days of John the Baptist the kingdom of heaven suffered violence. Not in some future heaven but here "on earth" He bade His disciples pray that G.o.d's will might be done. "When Jesus said the kingdom of heaven, be sure He did not mean an unseen refuge, whither a handful might one day escape, like persecuted and disheartened Puritans fleeing from a hopeless England, but He intended what might be and then was in Galilee, what should be and now is in England."[30] "Thy kingdom come"--it is here on earth we must look for the answer to our prayer. And every man who himself does, and in every possible way strives to get done, G.o.d's will among men, is Christ's co-worker and fellow-builder.

"I will not cease from mental fight, Nor shall my sword sleep in my hand, Till we have built Jerusalem In England's green and pleasant land."

That is the spirit of all the true servants of Jesus.

(3) But the most important fact concerning the kingdom in Christ's view of it is that it is _spiritual_. And, because it is spiritual, it failed wholly to satisfy the earth-bound ambitions of the Jews. For generations they had fed their national pride with visions of a world obedient to Israel's sway, and when one who claimed to be the Messiah nevertheless told them plainly that His kingdom was not of this world, they turned from Him as from one that mocked. He and they both spoke of a kingdom of G.o.d, but while they emphasized the "kingdom" He emphasized "G.o.d." So wholly did men fail to enter into His mind that on one occasion two of His own disciples came to Him asking that they might sit, one on the right hand, and one on the left hand in His glory. And even when He was just about to leave them, and to return to His Father, the old ambitions still made themselves heard. "Lord," said they, "dost Thou at this time restore again the kingdom to Israel?" But with all such dreams of temporal sovereignty Christ would have nothing to do; He had put them from Him, definitely and for ever, in the Temptation in the wilderness.

He completely reversed the current notions concerning the kingdom.

"Being asked by the Pharisees when the kingdom of G.o.d cometh, He answered them and said, The kingdom of G.o.d cometh not with observation; neither shall they say, Lo, here! or, There! for lo, the kingdom of G.o.d is within you." And when self-complacent religious leaders flattered themselves that, of course, the first places in the kingdom would be theirs, He sternly warned them that they might find themselves altogether shut out while the publicans and harlots whom they despised were admitted. Through all His teaching Christ laid the emphasis on character. Pride, and love of power, and sordid ambitions, and all self-seeking--for these things, and for them that cherished these things, the kingdom had no place. "Blessed," Christ said, "are the poor in spirit: for theirs is the kingdom of heaven." "Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven." "Whosoever would become great among you, shall be your minister; and whosoever would be first among you shall be servant of all"--these are they that are accounted worthy of the kingdom of G.o.d.

The earliest account of Christ's preaching which has already been quoted, gives us the right point of view for the interpretation of Christ's idea of the kingdom as spiritual: "Jesus came into Galilee, preaching the gospel of G.o.d, and saying, The time is fulfilled, and the kingdom of G.o.d is at hand: Repent ye, and believe in the gospel." He had come to establish a kingdom whose dominion should be for ever, against which the gates of h.e.l.l should not prevail, and the foundation of it He laid in the penitent and obedient hearts of men. This explains why Christ had so little to do with programmes, and so much to do with men.

If a man's right to the t.i.tle of reformer be judged by the magnitude of the revolution which he has effected, it is but bare justice to call Him the greatest reformer who ever lived. Yet He put out no programme; He made Himself the spokesman of no party, the advocate of no social or political reform. To the disappointment of His friends, as much as to the confusion of His enemies, He absolutely refused to take sides on the vexed political questions of the hour. "Unto Caesar," He said, "render the things that are Caesar's, and unto G.o.d the things that are G.o.d's."

But on individuals He spent Himself to the uttermost. "He is not only indifferent to numbers, but often seems disinclined to deal with numbers. He sends the mult.i.tude away; He goes apart into a mountain with His chosen disciples; He withdraws Himself from the throng in Jerusalem to the quiet home in Bethany; He discourses of the profoundest purposes of His mission with the Twelve in an upper room; He opens the treasures of His wisdom before one Pharisee at night, and one unresponsive woman by the well."[31] Always His work is done not by "external organization or ma.s.s-movements or force of numbers," but from within: "Repent ye and believe in the gospel."

Now, this was the vary last kind of message that the Pharisees of Christ's day were looking for. They wanted the world put right--according to their own ideas of right--it is true; but to be told that they must begin with themselves was not at all what they wanted.

Are not many of us in the same case to-day? We are all eager for reforms, at least so long as they are from without. We have a touching faith in the power of machinery and organization. We are quite sure that if Parliament would only pa.s.s this, that, and the other bit of legislative reform, on which our hearts are set, the millennium would be here, if not by the morning post, at least by the session's end. And there is much, undoubtedly, that Parliament can and ought to do for us.

Nevertheless, was not Christ right? Instead of the old prayer, "Create in me a clean heart, O G.o.d; and renew a right spirit within me," some of us, as one writer says, would rather pray, "Create a better social order, O G.o.d; and renew a right relation between various cla.s.ses of men." We are ready to begin anywhere rather than with ourselves, at any point in the big circ.u.mference rather than at the centre. "I don't deny, my friends," wrote Charles Kingsley to the Chartists, "it is much cheaper and pleasanter to be reformed by the devil than by G.o.d; for G.o.d will only reform society on the condition of our reforming every man his own self, while the devil is quite ready to help us to mend the laws and the Parliament, earth and heaven, without ever starting such an impertinent and 'personal' request as that a man should mend himself."

Yet without self-reform nothing is possible. "The character of the aggregate," says Herbert Spencer, "is determined by the characters of the units." And he ill.u.s.trates thus: Suppose a man building with good, square, well-burnt bricks; without the use of mortar he may build a wall of a certain height and stability. But if his bricks are warped and cracked or broken, the wall cannot be of the same height and stability.

If again, instead of bricks he use cannon-b.a.l.l.s then he cannot build a wall at all; at most, something in the form of a pyramid with a square or rectangular base. And if, once more, for cannon-b.a.l.l.s we subst.i.tute rough, unhewn boulders, no definite stable form is possible. "The character of the aggregate is, determined by the characters of the units." Every attempt to reconstruct society which leaves out of account the character of the men and women who const.i.tute society is foredoomed to failure. Behind every social problem stands the greater problem of the individual, the redemption of character. We may get, as a.s.suredly we ought to get, better houses for the working-cla.s.ses; but unless we also get better working-cla.s.ses for the houses, we shall not have greatly mended matters. And no turn of the Parliamentary machine will produce these for us. We can pa.s.s new laws; only the grace of G.o.d can make new men. "For my part," says Kingsley once more, speaking through the lips of his tailor-poet, "I seem to have learnt that the only thing to regenerate the world is not more of any system, good or bad; but simply more of the Spirit of G.o.d." "_Except a man be born anew, he cannot see the kingdom of G.o.d._"

CONCERNING MAN

"Tho' world on world in myriad myriads roll Round us, each with different powers, And other forms of life than ours, What know we greater than the soul?"

TENNYSON.

VII

CONCERNING MAN

"_There is joy in the presence of the angels of G.o.d over one sinner that repenteth._"--LUKE XV. 10.

This is one of many sayings of our Lord which reveal His sense of the infinite worth of the human soul, which is the central fact in His teaching about man, and the only one with which in the present chapter we shall be concerned. Other aspects of the truth will come into view in the following chapter, when we come to consider Christ's teaching about sin.

I

"The infinite worth of the human soul"--this is a discovery the glory of which, it is no exaggeration to say, belongs wholly to Christ. It is said that one of the most magnificent diamonds in Europe, which to-day blazes in a king's crown, once lay for months on a stall in a piazza at Rome labelled, "Rock-crystal, price one franc." And it was thus that for ages the priceless jewel of the soul lay unheeded and despised of men.

Before Christ came, men honoured the rich, and the great, and the wise, as we honour them now; but man as man was of little or no account. If one had, or could get, a pedestal by which to lift himself above the common crowd, he might count for something; but if he had nothing save his own feet to stand upon, he was a mere n.o.body, for whom n.o.body cared.

We turn to the teaching of Jesus, and what a contrast! "Of how much more value," He said, "are ye than the birds!" "How much then is a man"--not a rich man, not a wise man, not a Pharisee, but a man--"of more value than a sheep!" "What shall it profit a man if he shall gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul?" It was by thought-provoking questions such as these that Jesus revealed His own thoughts concerning man. And, of course, when He spoke in this way about the soul, when He said that a man might gain the whole world, but that if the price he paid for it were his soul, he was the loser, He was not speaking of the souls of a select few, but of the souls of all. Every man, every woman, every little child--all were precious in His sight. It is man as man, Christ taught, that is of worth to G.o.d.

Consider how much is involved in the bare fact that Christ came into the world the son of a poor mother, and lived in it a poor man. "A man's life," He said, "consisteth not in the abundance of the things which he possesseth." And the best commentary on the saying is just His own life; for He had nothing. There is something very suggestive in Christ's use of the little possessive p.r.o.noun "My." We know how we use the word.

Listen to the rich man in the parable: "My fruits," "my barns," "my corn," "my goods." Now listen to Christ. He says: "My Father," "My Church," "My friends," "My disciples"; but He never says "My house," "My lands," "My books." The one perfect life this earth has seen was the life of One who owned nothing, and left behind Him nothing but the clothes He wore. And not only was Christ poor Himself, He spent His life among the poor. "To believe that a man with 60 a year," Canon Liddon once said, "is just as much worthy of respect as a man with 6000, you must be seriously a Christian." You must indeed. Yet that which is for us so hard never seems to have cost Christ a struggle. We cannot so much as think of mere money, more or less, counting for anything in His sight. The little artificial distinctions of society were to Him nothing, and less than nothing. He went to be guest with a man that was a sinner. A woman that was a harlot He suffered to wash His feet with her tears, and to wipe them with her hair. "This man," said His enemies, with scorn vibrant in every word, "receiveth sinners and eateth with them." And they were right; but what they counted His deepest shame was in reality His chiefest glory.

Now, what does all this mean but simply this, that it was for man as man that Christ cared? Observe the difference in the point at which He and we become interested in men. We are interested in them, for the most part, when, by their work, or their wealth, or their fame, they have added something to themselves; in other words, we become interested when they become interesting. But that which gave worth to man in Christ's eyes lay beneath all these merely advent.i.tious circ.u.mstances of his life, in his naked humanity, in what he was, or might be, in himself.

This is why to Him all souls were dear. We love them that love us, the loving and the lovable; Christ loved the unloving and the unlovable. He was named, and rightly named, "Friend of publicans and sinners." Then were bad men of worth to Christ? They were; for, as Tennyson says, "If there be a devil in man, there is an angel too." Christ saw the possible angel in the actual devil. He knew that the lost might be found, and the bad become good, and the prodigal return home; and He loved men, not only for what they were, but for what they might be.

It would be easy to show that this high doctrine of man underlies, and is involved in, the whole life and work and teaching of Jesus. It is involved in the doctrine of G.o.d. Indeed, as Dr. Dale says, the Christian doctrine of man is really a part of the Christian doctrine of G.o.d.[32]