Expositor's Bible: The Gospel of Matthew

Like many of the old prophets, John taught by symbol as well as by word. The preparation needed was an inward cleansing, and what more fitting symbol of it than the water baptism to which he called the nation? "In that day," it was written in the prophets, "there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness." The prophecy was about to be fulfilled, and the baptism of John was the appropriate sign of it. Again, in another of the prophets the promise ran, "Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I cleanse you … and I will put my spirit within you." John knew well that it was not given to him to fulfil this promise. He could not grant the real baptism, the baptism of the Holy Ghost; but he could baptise with water; he could give the sign and assurance to the truly penitent heart that there was forgiveness and cleansing in the coming One; and thus, by his baptism with water, as well as by the message he delivered, he was preparing the way of the Lord. All this, we cannot but observe, was in perfect accord with the wonderful prophetic utterance of his father Zacharias, as recorded by St. Luke: "Thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare His ways; to give knowledge of salvation unto His people by the remission of their sins," – not to give salvation, which only Christ can give, but the knowledge of it. This he did not only by telling of the coming Saviour, and, when He came, pointing to Him as "the Lamb of God that taketh away the sin of the world;" but also by the appropriate sign of baptism, which gave the same knowledge in the language of symbol addressed to the eye.

The summons of the prophet of the wilderness is not in vain. The people come. The throngs increase. The nation is moved. Even the great ones of the nation condescend to follow the multitude. Pharisees and Sadducees, the leaders of the two great parties in Church and State, are coming; many of them are coming. What a comfort this must be to the prophet's soul. How gladly he will welcome them, and let it be known that he has among his converts many of the great ones of the land! But the stern Baptist is a man of no such mould. What cares he for rank or position or worldly influence? What he wants is reality, simplicity, godly sincerity; and he knows that, scarce as these virtues are in the community at large, they are scarcest of all among these dignitaries. He will not allow the smallest admixture of insincerity or hypocrisy in what is, so far, a manifest work of God. He must test these new-comers to the uttermost, for the sin of which they need most to repent is the very sin which they are in danger of committing afresh in its most aggravated form in offering themselves for baptism. He must therefore test their motives; he must at all risks ensure that, unless their repentance is genuine, they shall not be baptised. For their own sakes, as well as for the work's sake this is necessary. Hence the strong, even harsh language he uses in putting the question why they had come. Yet he would not repel or discourage them. He does not send them away as if past redemption, but only demands that they bring forth fruit worthy of the repentance they profess. And lest they should think that there was an easier way of entrance for them than for others, lest they should think that they had claims sufficient because of their descent, he reminds them that God can have his kingdom upon earth, even though every son of Abraham in the world should reject Him: "Think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham."

It is as if he said, The coming kingdom of righteousness and truth will not fail, even if Pharisees and Sadducees and all the natural children of Abraham refuse to enter its only gate of repentance; if there is no response to the Divine summons where it is most to be expected, then it can be secured where it is least to be expected; if flesh become stone, then stone can be made flesh, according to the word of promise. So there will be no gathering in of mere formalists to make up numbers, no including of those who are only "Jews outwardly." And there will be no half measures, no compromise with evil, no parleying with those who are unwilling or only half willing to repent. A time of crisis has come, – "now also the axe is laid unto the root of the trees." It is not lifted yet. But it is there lying ready, ready for the Lord of the vineyard, when He shall come (and He is close at hand); then, "every tree which bringeth not forth good fruit is hewn down and cast into the fire."

Yet not for judgment is He coming, – John goes on to say, – but to fulfil the promise of the Father. He is coming to baptise you with the Holy Ghost and with fire – to purify you through and through and to animate you with a new life, glowing, upward-striving, heaven-aspiring; and it is to prepare you for this unspeakable blessing that I ask you to come and put away those sins which must be a barrier in the way of His coming, those sins which dim your eyes so that you cannot see Him, which stop your ears so that you cannot recognise your Shepherd's voice, that clog your hearts so that the Holy Spirit cannot reach them, – repent, repent, and be baptised all of you; for there cometh One after me, mightier than I, whose meanest servant I am not worthy to be, – He shall baptise you with the Holy Ghost and with fire, if you are ready to receive Him; but if you are not, still you cannot escape Him, "Whose fan is in His hand, and He will thoroughly cleanse His threshing floor; and He will gather His wheat into the garner, but the chaff He will burn up with unquenchable fire" (R.V.).

The work of John must still be done. It specially devolves upon the ministers of Christ; would they were all as anxious as he was to keep in the background, as little concerned about position, title, official rank, or personal consideration.

IV.

HIS BAPTISM

Matt. iii. 13-17

"THE baptism of John, was it from Heaven or of men?" This question must have been asked throughout the length and breadth of the land in the days of his mission. We know how it was answered; for even after the excitement had died away, we are told that "all men counted John for a prophet." This conviction would of course prevail in Nazareth as well as everywhere else. When, therefore, the Baptist removed from the wilderness of Judæa and the lower reaches of the Jordan to the ford of Bethany, or Bethabara, – now identified with a point much farther north, within a single day's journey of Nazareth, – the people of Galilee would flock to him, as before the people of Judæa and Jerusalem had done. Among the rest, as might naturally be expected, Jesus came. It was enough for Him to know that the baptism of John was of Divine appointment. He was in all things guided by His Father's will, to whom He would day by day commit His way. Accordingly, just as day by day He had been subject to His parents, and just as He had seen it to be right to go up to the Temple in accordance with the Law, so He recognised it to be His duty to present Himself, as His countrymen in such large numbers were doing, to receive baptism from John. The manner of the narrative implies that He came, not as if He were some great person demanding special recognition, but as simply and naturally as any of the rest: "Then cometh Jesus from Galilee to the Jordan unto John, to be baptised of him."

John looks at Him. Does he know Him at all? Perhaps not; for though they are cousins, their lives have been lived quite apart. Before their birth their mothers met; but it is doubtful if they themselves have seen each other before, and even if they have, in earlier years, they may both be so changed that recognition is uncertain. The one has had his home in the South; the other, in the North. Besides, the elder of the two has spent his life mostly in the desert, so that probably he is a stranger now even to his own townspeople, and his father and mother, both very old when he was born, must be dead and gone long ago. Perhaps, then, John did not know Jesus at all; certainly he did not yet know Him as the Messiah. But he sees something in Him that draws forth the homage of his soul. Or possibly he gathers his impressions rather from what Jesus says. All the rest have confessed sin; He has no sin of His own to confess. But words would no doubt be spoken that would convey to the Baptist how this disciple looked on sin, how the very thought of it filled Him with horror, how His whole soul longed for the righteousness of God, how it was a sacred passion with Him that sin should perish from the hearts of men, and righteousness reign in its place. Whether then, it was by His appearance, the clear eye, the calm face, – an open window for the prophet to look through into His soul, – or whether it was by the words He spoke as He claimed a share in the baptism, or both combined, John was taken aback – surprised a second time, though in just the opposite way to that in which he had been surprised before. The same eagle eye that saw through the mask of Pharisee and Sadducee could penetrate the veil of humility and obscurity; so he said: "I have need to be baptised of Thee, and comest Thou to me?"

Think of the majesty of this John. Remember how he bore himself in presence of the Pharisees and Sadducees; and how he faced Herod, telling him plainly, at the risk of his life, as it afterwards proved, "It is not lawful for thee to have thy brother's wife." Remember that all Judæa, and Jerusalem, and Galilee had been bowing down in his presence; and now, when an obscure nameless One of Nazareth comes to him, only as yet distinguished from others by the holiness of His life and the purity of His soul, John would not have Him bow in his presence, but would himself bend low before Him: "I have need to be baptised of Thee, and comest Thou to me?" Oh for more of that grand combination of lofty courage and lowly reverence! Verily, "among them that are born of women there hath not risen a greater than John the Baptist."

But Jesus answering said unto him, "Suffer it now; for thus it becometh us to fulfil all righteousness" (R.V.). Though about to enter on His Messianic work, He has not yet taken its burden on Him; accordingly He comes, not as Messiah, but in the simplest and most unassuming way; content still, as He has been all along till now, to be reckoned simply as of Israel. This is what we take to be the force of the plural pronoun "us."

On the other hand, it should be remembered that Jesus must have recognised in the summons to the Jordan a call to commence His work as Messiah. He would certainly have heard from His mother of the prophetic words which had been spoken concerning His cousin and Himself; and would, therefore, as soon as He heard of the mission of John, know well what it meant – He could not but know that John was preparing the way before Him, and therefore that His time was close at hand. Of this, too, we have an indication in His answer to the expostulation of John. "Suffer it now," He says; as if to say, I am as yet only one of Israel; My time is at hand, when I must take the position to which I am called, but meantime I come as the rest come: "Suffer it now; for thus it becometh us to fulfil all righteousness."

While then Jesus came simply in obedience to the will of God, He must have come with a very heavy burden. His study of the Scriptures must have made Him painfully familiar with the dark prospects before Him. Well did He know that the path of the Messiah must be one of suffering, that He must be despised and rejected, that He must be wounded for the people's transgressions and bruised for their iniquity; that, in a word, He must be the suffering Priest before He can be the reigning King. This thought of His priesthood must have been especially borne in upon Him now that He had just reached the priestly age. In His thirteenth year – the Temple age – He had gone to the Temple, and now at the age when the priest is consecrated to his office, He is summoned to the Jordan, to be baptised by one whom He knows to be sent of God to prepare the way before Him. Those Scriptures, then, which speak of the priestly office the Messiah must fill, must have been very much in His mind as He came to John and offered Himself to be baptised. And of all these Scriptures none would seem more appropriate at the moment than those words of the fortieth Psalm: "Lo, I come: in the volume of the book it is written of Me, I delight to do Thy will, O My God."

At this point we can readily see the appropriateness of His baptism, and also an element in common between it and that of the people. They had come professing to be willing to do the will of God by turning from sin to righteousness. He had no need to turn from sin to do the will of God; but He had to turn from the quiet and peaceful home life at Nazareth, that He might take up the burden laid upon Him as Messiah. So He as well as they had to leave the old life and begin a new one; and in this we can see how fitting it was that He as well as they should be baptised. Then, just as by baptism – the symbol, in their case, of separation from sin and consecration to God – John made "ready a people prepared for the Lord;" so by baptism – the symbol, in His case, of separation from private life and consecration to God in the office of Messiah, – the Lord was made ready for the people. By baptism John opened the door of the new Kingdom. From the wilderness of sin the people entered it as subjects; from the seclusion of private life Jesus entered it as King and Priest. They came under a vow of obedience unto Him; He came under a vow of obedience unto death, even the death of the Cross.

This, then, is the moment of His taking up the Cross. It is indeed the assumption of His royalty as Messiah-King; but then He knew that He must suffer and die before He could enter on His glory; therefore, as the first great duty before Him, He takes up the Cross. In this we can see a still further appropriateness in the words already quoted, as is suggested in the well-known passage in the Epistle to the Hebrews: "Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God." Ah, who can understand the love in the heart of Jesus, who can measure the sacrifice He makes as He bends before John, and is baptised into the name of "the Christ," the Saviour of mankind!

The act of solemn consecration is over. He comes up out of the water. And lo, the heavens are opened, and the Spirit of God descends upon Him, and a voice from heaven calls, "This is My beloved Son, in Whom I am well pleased."

"The heavens were opened." What was the precise natural phenomenon witnessed we can only conjecture, but whatever it was, it was but a symbol of the spiritual opening of the heavens. The heaven of God's love and of all holy Angels, shut from man by sin, was opened again by the Christ of God. Nothing could be more appropriate, therefore, than that just at the moment when the Holy One of Israel had bowed Himself to take up His heavy burden, when for the first time it was possible to say, "Behold the Lamb of God, that taketh away the sin of the world!" the heavens should open to welcome Him, and in welcoming Him, the Sin-bearer, to welcome all whose sins He came to take away.

"And He saw the Spirit of God descending like a dove, and lighting upon Him." This was His anointing for the work He had come to do. The priests of the line of Aaron had been anointed with oil; He was anointed with that of which the oil was but a symbol, – the Holy Spirit descending from the open heaven. From His birth, indeed, He had been guided by the Spirit of God. But up to this time He had, as we have seen, nothing more than was needed to minister to that growth in wisdom which had been going on in private life these thirty years, nothing more than was necessary to guide Him day by day in His quiet, unexacting duties at home. Now He needs far more. Now He must receive the Spirit without measure, in the fulness of His grace and power; hence the organic form of the symbol. The emblem used when the apostles were baptised with the Holy Ghost was tongues of fire, indicating the partial nature of the endowment; here it is the dove, suggesting the idea of completeness and, at the same time, as every one sees, of beauty, gentleness, peace, and love. Again let it be remembered that it is on Him as our representative that the Spirit descends, that His baptism with the Holy Ghost is in order that He may be ready to fulfil the word of John, "He shall baptise you with the Holy Ghost and with fire." Heaven opened above Him means all heavenly blessings prepared for those who follow Him into the new Kingdom. The descent of the Spirit means the bestowment on Him and His of heaven's best gift as an earnest of all the rest.

Last of all there is the voice, "This is My beloved Son, in whom I am well pleased," spoken not merely to Himself individually, – all along, in the personal sense, He was God's beloved Son, in whom He was well pleased, – but to the Messiah, as the Representative and Head of a new redeemed humanity, as the First-born among many brethren, as One who at the very moment was undertaking suretyship on behalf of all who had already received Him or should in the ages to come receive Him as their Priest and King – "This is My beloved Son, in whom I am well pleased."

Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual and heavenly blessings in Him: with an open heaven, a present Spirit, a reconciled Father's voice. Blessed be our loving Lord and Saviour, that He came so humbly to the Jordan, stooped so bravely to the yoke, took up our heavy Cross, and carried it through these sorrowful years to the bitter, bitter end. And blessed be the Holy Spirit of all grace, that He abode on Him, and abides with us. May the grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with us all!

V.

HIS TEMPTATION

Matt. iv. 1-11

MUCH has been written on the possibility of temptation in the experience of a sinless Being. The difficulties which have been raised in this region are chiefly of a metaphysical kind, such as it is possible – for some minds, we might say inevitable – to raise at every point in that mysterious complexity which we call life. Without attempting to enter profoundly into the question, may not an appeal be made to our own experience? Do we not all know what it is to be "tempted without sin," – without sin, that is, in reference to the particular thing to which we are tempted? Are there not desires in our nature, not only thoroughly innocent, but a necessary part of our humanity, which, nevertheless, give occasion to temptation? But on its being recognised that to follow the impulse, however natural, would lead to wrongdoing, the temptation is instantly repelled and integrity perfectly preserved. In such a case there is temptation, conflict, victory – all without sin. Surely then what is possible to us on occasion was also possible to our Lord on all occasions, all through His pure and spotless life. His taking our nature indeed involved not only the possibility, but the necessity, of temptation.

The passage before us records what is known as the Temptation, by which it is not, of course, meant that it was the only one. Our Lord was all His life exposed to the assaults of the Tempter, which seem indeed to have increased in violence as He approached the end of His life. Why, then, is this attack singled out for special record? The reason seems obvious. It marks the beginning of the life-work of the Messiah. In His quiet home at Nazareth Jesus must have had the ordinary temptations to which childhood and youth are subject. That was the time of quiet preparation for the great campaign. Now the war must begin. He must address Himself to the mighty undertaking of destroying the works of the devil. The great adversary, therefore, wisely endeavours to mar it at the outset, by a deliberately planned series of assaults, directed against all the vulnerable points of that human nature his great antagonist must wear. From this time onward our Lord's whole life was to be a warfare, not against the rage of wicked men only, but against the wiles of the unseen adversary, whose opposition must have been as bitter and relentless as that of his representatives in flesh and blood. From the nature of the case, the conflict waged in the spiritual sphere could not appear in the history. It belonged to that hidden life, of which even the closest disciples could see but very little. We get a hint of it occasionally in certain looks and words betokening inward conflict, and in those frequent retirings to solitary places to pray; but of the actual soul experience we have no record, except in the case of this first pitched battle, so to call it, of the lifelong conflict. It is evident that our Lord Himself must have given His disciples the information on this deeply interesting subject which enabled them to put it on record, for the encouragement and comfort of His people in all time to come. Blessed be His Holy Name, for this unveiling of His hidden life.

The greater portion, indeed, is still veiled. A dark cloud of mystery hangs over the forty days. Nothing else is told of them in this Gospel than that Jesus fasted for that time – an indication of sustained intensity in the life of His spirit. From St. Mark and St. Luke we learn that the temptation lasted throughout the entire period – a fact not at all inconsistent with sustained spiritual elevation, for it is just at such periods that man is most exposed to the assaults of the enemy. We may not penetrate the darkness of these forty days. Like the darkness in Gethsemane, and again, from the sixth to the ninth hour on Calvary, it forbids entrance. These were times when even "the disciple whom Jesus loved" could not be with Him. These are solitudes that can never be disturbed. Only this we know: that it was necessary that our Saviour should pass through these dark "cloud-gates" as He entered on and as He finished His priestly work on earth.

But though we cannot comprehend what our Lord did for us during these forty days, when He "recovered Paradise to all mankind," we may, remembering that He was tempted, not only as our Representative but as our Exemplar, endeavour with all humility and reverence to enter into this soul-experience of our Lord, so far as the vivid representation of its main features in the inspired record warrants.

It is always difficult to tell the story of soul-experience in such a way as to come home to the common mind and heart of humanity. It will not do to tell it in the language of philosophy or psychology, which none but those familiar with such discussions could understand. It must be addressed to the imagination as well as to the pure reason. If this had been sufficiently kept in view, it might have saved many a difficulty on the part of those who have set themselves to discover exactly what were the outward circumstances of the temptation, forgetting that here especially it is the inward and spiritual with which we have to do, not the outward and physical. It is not what happened to the body of Jesus, – whether it was actually carried to a pinnacle of the Temple or not, – with which we have any concern in connection with the subject of temptation; but what happened to His soul: for it is the soul of man, not his body, which is tempted.

It is above all things necessary to hold firmly to the reality of the temptation. It was no mere sham fight; it was just as real as any we have ever had when most fiercely assailed by the tempter. This will, of course, dispose of the vulgar idea that the devil appeared in recognisable shape, like one of Doré's fiends. Some people cannot rise above the folly of imagining that there is nothing real that is not material, and therefore that our Saviour could have had no conflict with Satan, if Satan had not assumed some material shape. The power of temptation consists in its appearance of being suggested without sinister intent. Our Lord was tempted "like as we are," and therefore had not the advantage of seeing the tempter in his proper person. He may have appeared "as an angel of light," or it may have been only as an invisible spirit that he came. However that may be, it was unquestionably a spiritual experience; and in that consists its reality and value.

In order firmly to grasp the reality of the conflict, we must not only bear in mind that our Lord had to contend with the same invisible adversary whom we must encounter, but that He had to meet him just as we have to meet him – not as God, but as man. The man Christ Jesus was tempted, and in His human nature He triumphed. He had "emptied Himself" of His divine attributes; and to have had recourse to them when the battle raged too fiercely for His resources as a man, would have been to have acknowledged defeat. What need was there to show that God could triumph over Satan? There needed no Incarnation and no wilderness contest for that. Had it not been as a man that He triumphed there had been no victory at all. It is true that He went into the wilderness in the power of the Spirit; but so may we go into any wilderness or anywhere. It was through Divine strength He triumphed, but only in that strength made perfect in human weakness according to the promise which is valid for us all. Here too "He was tempted like as we are," with the same ways and means of resisting the temptation and overcoming it as are available to us. It follows from all this that we should not look at this temptation scene as something quite foreign to ourselves, but should endeavour to enter into it, and, as far as possible, to realise it.

Observe first the close connection with the baptism. This is made prominent and emphatic in all the three accounts. Evidently, then, it supplies the key to it. The baptism of Christ was His consecration to the work of His Messiahship. And let us not imagine that He had any ready-made plan for the accomplishment of it. His was no stereotyped life-work, such as that which most of us take up, in which we can learn from those who have gone before how they set about it, and proceed accordingly. Even with all that advantage most of us have to do not a little hard thinking, before we can lay our plans. Could it be, then, that He who had such a work before Him had no need to think over it, and plan it, and weigh different methods of procedure, and face the difficulties which every one who enters on a new enterprise has to meet? Do not let us forget for a moment that He was a real man, and that in planning the course He would pursue, as in all other points, He was tried like as we are.

Accordingly, no sooner is He baptised, than He withdraws by Himself alone, as Moses and others had done when about to enter on their work, to commune with God and to take counsel with His own thoughts. Was He free from all misgiving? Let us not imagine that it was impossible for Him to doubt. Tempted in all points like as we are, He must have known this sore temptation. One may well suppose, then, that He was visited again and again with misgivings during these forty days, so that it was not at all unnatural that temptation should take the form: "If Thou be the Son of God – "

Look now at the first temptation, and mark the double human weakness to which it was addressed. On the one hand doubt– "If Thou art the Son of God;" on the other, hunger– for He had fasted long and had as strong a craving for bread as any of us would have had in the circumstances. See now the force of the temptation. He is suffering from hunger; He is tempted to doubt. How can He have relief? "If Thou be the Son of God, command that these stones be made bread." Special powers are entrusted to Him for His work as Messiah. Should He not use them now? Why not? So in his subtlety suggests the tempter. In vain. He had taken His place among His brother-men, and would not separate Himself from them. They could not command stones to be made bread; and would He cease to be their Brother? What saith the Law? A well-known passage leaps into His memory: "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." Man must trust in God, and when he is hungry in the wilderness, as Israel was of old, must look upwards for his help. So must I; so will I. And He bears the hunger, repels the doubt, and conquers His subtle foe.

The thought of the doubt that must exist in other minds if not in His own, gives occasion for a second assault. To have proved His power by commanding the stones to be made bread would only have gratified a personal craving. But would it not advance His work to make some signal display of the powers by which He shall be accredited – do something that would attract universal attention; not in the desert, but in Jerusalem; – why not show to all the people that God is with Him by casting Himself from the pinnacle of the Temple? "If Thou be the Son of God, cast Thyself down; for it is written, He shall give His angels charge concerning Thee; and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone." One sees at once the added force of this temptation. The hunger remains, together with the weakness of body and faintness of spirit which always accompany it. And the very weapon He used to repel the first assault is turned against Him now, for His adversary has found a passage of Scripture, which he uses with great effect. Moreover, the appeal seems to be to that very spirit of trustfulness which stood Him in such stead in His first encounter. Is He not hard beset? What then? Does He in this emergency summon to His aid any ally denied to us in similar stress of trial? No: He does exactly what we have to do in the same case: meets Scripture quoted with a bias by other Scripture thought of without prejudice. He recognises that the Scripture first presented to His mind is only a part of the truth which bears on the case. Something more must be had in view, before the path of duty is clear. To meet the distracting thought, this word occurs, "Thou shalt not tempt the Lord thy God." It is one thing to trust, another to tempt. I was trusting when I refused to command the stones to be made bread. But I should be tempting God were I to cast myself down from a pinnacle of the Temple. I should be experimenting upon Him, as did the children of Israel at Meribah and at Massah (for that is the connection of the words He quotes) when they said, "Is the Lord among us or not?" I must not experiment, I must not tempt, I must simply trust. Thus victory is gained a second time.

If it is not right to begin His work by any such display as that which the tempter has just suggested, how shall it be begun? A question surely of unexampled difficulty. The air was full of expectancy in regard to the coming of King Messiah. The whole nation was ready to hail him. Not only so, but even the heathen nations were more or less prepared for His coming. Why not take advantage of this favourable state of things at home and abroad? Why not proclaim a kingdom that will satisfy these widespread expectations, and gather round itself all those enthusiasms; and, after having thus won the people, then proceed to lead them on to higher and better things? Why not? It would be bowing down to the prince of this world. It is clearly a temptation of the Evil One. To yield to it would be to fall down before him and worship him in exchange for the kingdoms of this world and the glory of them. It would be gaining the allegiance of men by methods which are not of God, but of the great adversary. He recognises the device of Satan to lure Him from the path of self-denial which He sees to be the path of duty; accordingly, with energy He says, "Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." In establishing My kingdom I must show Myself to be a servant and worshipper of God and of Him only; accordingly, no worldly methods must be used, however promising they may seem to be; the battle must be fought with spiritual weapons, the kingdom must be established by spiritual forces alone, and on truth and love alone must I depend: I choose the path of the Cross. "Get thee hence, Satan."

The crisis is passed. The path of duty and of sorrow lies plain and clear before Him. He has refused to turn aside to the right hand or to the left. The tempter has been foiled at every point, and so must withdraw, for the time, at least. "Then the devil leaveth Him; and, behold, angels came and ministered unto Him."

VI.

BEGINNING OF HIS GALILEAN MINISTRY

Matt. iv. 12-25

DID our Lord's ministry begin in Galilee? If so, why did He not Himself set the example of "beginning at Jerusalem"? As a matter of fact we learn from the fourth Gospel that He did begin at Jerusalem; and that it was only after He was rejected there that He changed the scene of His labours to the North. Why then do the three Evangelists not mention this earlier ministry in the South? The answer to this question seems suggested by the stress laid by each of the three on the fact of John's imprisonment, as giving the date after which Christ commenced His work in the North. Here, for example (ver. 12), it is put thus: "Now when He heard that John was delivered up, He withdrew into Galilee." Their idea, then, seems to be that the Judæan ministry of Christ belonged rather to the closing months of John's career; and that only after John's mission, the sphere of which had been mainly in the South, had closed, could the special work of Christ be regarded as having begun.

If we review the facts we shall see how natural and accurate was this view of the case. John was sent to prepare the way of the Lord, to open the door of Jerusalem and Judæa for His coming. At first the herald meets with great success. Jerusalem and Judæa flock out to him for his baptism. The way seems ready. The door is opened. The Messiah has come; and John has pointed Him out as "the Lamb of God that taketh away the sin of the world." Now the Passover is at hand. People will be gathered together from all parts of the land. What better time for the Lord to come to His temple? And, as we are told in the fourth Gospel, Jesus takes the opportunity, goes up to Jerusalem, enters into the Temple, and at once begins to cleanse it. How is He received? As one whose way has been prepared, whose claims have been duly authenticated by a prophet of the Lord, as all acknowledge John to be? Not at all. Forth step the Temple officials and ask Him by what authority He does these things. He has come unto His own; His own receive Him not. He does not, however, too hastily accept their suicidal refusal to receive Him. He gives them time to think of it. He tarries in the neighbourhood, He and John baptising in the same region; patiently waiting, as it would seem, for signs of relenting on the part of the rulers and Pharisees, – one of whom, indeed, has come by night and made inquiries; and who can tell what the result will be – whether this Nicodemus may not be able to win the others over, so that after all there will be waiting for the King the welcome He ought to have, and which He is well entitled to expect after the reception given to His herald? But no: the impression of John's preaching and baptism is wearing off; the hardness of heart returns, and passes into positive bitterness, which reaches such a height that at last Herod finds the tide so turned that he can hazard what a few months before would have been the foolhardy policy of seizing John and shutting him in prison. So ends the mission of John – beginning with largest hope, ending in cruellest disappointment.

The early Judæan ministry of Christ, then, as related by St. John may be regarded as the opportunity which Christ gave to the nation, as represented by the capital and the Temple, to follow out the mission of John to its intended issue – an opportunity which the leaders of the nation wasted and threw away, and which therefore came to nothing. Hence it is that the three Evangelists, without giving any of the details which were afterwards supplied by St. John, sum up the closing months of the forerunner's ministry in the one fact which suggests all, that John was silenced, and shut up in prison. We see, then, that though Jesus did in a sense commence His work in Galilee, He did not do so until He had first given the authorities of the city and the Temple the opportunity of having it begin, as it would seem most natural that it should have begun, in the centre of the old kingdom.

But though it was His treatment in the South which was the immediate cause of this withdrawal to the North and the beginning of the establishment of the new kingdom there, yet this was no unforeseen contingency – this too was anticipated in the prophetic page, for herein was fulfilled the word of Isaiah the prophet, spoken long ago of this same northern land: "The land of Zabulon and the land of Nepthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up."

It is the old story over again. No room in the inn, so He must be born in a manger; no safety in Judæa, so He must be carried to Egypt; no room for Him in His own capital and His Father's house, so He must away to the country, the uttermost part of the land, which men despised, the very speech of which was reckoned barbarous in the polite ears of the metropolitans, a region which was scarce counted of the land at all, being known as "Galilee of the Gentiles," a portion of the country which had been overrun more than any other by the foreign invader, and therefore known as "the region and shadow of death;" here it is that the new light will arise, the new power be first acknowledged, and the new blessing first enjoyed – one of the many illustrations of the Lord's own saying, "Many of the last shall be first, and the first last."

Here, then, our Lord begins the work of setting up His kingdom. He takes up the same message which had seemed to return void to its preacher in the South. John had come saying, "Repent ye; for the kingdom of heaven is at hand." The people of the South had seemed to repent; and the kingdom seemed about to come in the ancient capital. But the repentance was only superficial; and though it still remained true that the kingdom was at hand, it was not to begin in Jerusalem.

So, in the new; and, to human appearance, far less promising field in the North, the work must be begun afresh; and now the same stirring words are ringing in Galilee, as rang a few months before in Judæa: "Repent; for the kingdom of heaven is at hand."

It is now in fact close at hand. It is interesting to note its first beginnings. "And Jesus walking by the Sea of Galilee,[4 - It is worthy of notice that He has had the same experience even in Galilee as before, for He is cast out of His own place Nazareth, so that He cannot really begin there. He gave them the first opportunity in Galilee as He had given Jerusalem first of all, but they too had rejected it, had driven Him out, and hence it is that the beginning was not in the village up in the hills, but down by the lakeside in the midst of the busy life that thronged its shores.] saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And He saith unto them, Follow Me, and I will make you fishers of men. And they straightway left their nets, and followed Him. And going on from thence He saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them and they immediately left the ship and their father, and followed Him."

Observe in the first place that, though John is in prison, and to all human appearance failure has been written on the work of his life, the failure is only seeming. The multitudes that had been stirred by his preaching have relapsed into their old indifference, but there are a few whose souls have been permanently touched to finer issues. They are not of the lordly Pharisees or of the brilliant Sadducees; they cannot even claim to be metropolitans; they are poor Galilean fishermen: but they gave heed when the prophet pointed them to the Lamb of God, the Messiah that was to come; and though they had only spent a short time in His company, yet golden links had been forged between them; they had heard the Shepherd's voice; had fully recognised His Kingly claims; and so were ready, waiting for the word of command. Now it comes. The same Holy One of Nazareth is walking by the shores of their lake. He has been proclaiming His Kingdom, as now at last beginning; and, though the manner of its establishment is so entirely different from anything to which their thoughts have been accustomed in the past, their confidence in Him is such that they raise no doubt or question. Accordingly, when they see Him coming alone and unattended, without any of the trappings or the suits of royalty, without any badge or sign of office, with a simple word of command, – a word of command, moreover, which demanded of them the sacrifice of all for His sake, the absolute trusting of themselves and all their future to His guidance and care, – they do not hesitate for a single moment; but first Andrew and Simon his brother, and a little further on James and John his brother, straightway leave nets, father, friends, home, everything, and follow Him.

Such was the first exercise of the royal authority of the new King. Such was the constitution of His – Cabinet shall we call it? – or of His Kingdom itself, shall we not rather say? for so far as we can see, His cabinet at this moment was all the kingdom that He had. Let us here pause a moment and try to realise the picture painted for us in that grey morning time of what we now call the Christian Era. Suppose some of our artists could reproduce the scene for us: in the background the lake with the deserted boats upon the shore, old Zebedee with a half sad, half bewildered look upon his face, wondering what was happening, trying to imagine what he would do without his sons, and what his sons would do without him and the boat and the nets; and, in the foreground, the five men walking along, four of them without the least idea of where they were going or of what they had to do. Or suppose that, instead of having a picture of it now, with all the light that eighteen centuries have shed upon it, we could transport ourselves back to the very time and stand there on the very spot and see the scene with our own eyes; and suppose that we were told by some bystander, That man of the five that looks like the leader of the rest thinks himself a king: he imagines he has been sent to set up a kingdom of Heaven upon the earth; and he has just asked these other four to join him, and there they are setting out upon their task. What should we have thought? If we had had only flesh and blood to consult with, we should have thought the whole thing supremely ridiculous; we should have expected to see the four men back to their boats and nets again in a few days, sadder but wiser men. How far Zebedee had a spiritually enlightened mind we dare not say; perhaps he was as willing that his sons should go, as they were to go; but if he was, it could not have been flesh and blood that revealed it to him; he as well as his sons must have felt the power of the Spirit that was in Christ. But if he did not at all understand it or believe in it, we can fancy him saying to the two young men when they left: "Go off now, if you like; you will be back again in a few days, and foolish as you have been, your old father will be glad to take you into his boat again."