The Jews, the Gentiles, and the Church of God in the Gospel of Matthew

Part Seven The King's Death And Resurrection 58

MATTHEW XXVII, XXVIII.

ROBERT GOVETT, TOWARDS THE END OF HIS MINISTRY

The Jews, the Gentiles,

AND THE

Church of God, in the Gospel of Matthew.

Our times are those of crisis, and of peril in doctrine, as well as in practice. There are many who are systematically setting aside the teaching of the Gospels, with the all-sufficient cry — 'That's Jewish!' In so doing they are ceasing to be disciples of Christ, for the teaching of the Lord Jesus as a whole is only to be found in the Gospels. In regard to the New Testament, they are falling into the very error of interpretation which was so justly rebuked, when applied to the prophets. ' All the promises are for the Church : all the threats for the Jews.' Nay, some are throwing overboard all commands too ! * To the church belongs privilege only : no precepts, no responsibility ! '

It is time then to show that — ' What the Gospel saith, it saith to them that are under the Gospel.' I would exemplify this in the Gospel of Matthew, because against that the chief onset is made.

There is no need to define what is meant by ' Israel.' I may sometimes use the words ' Jews'' and ' Jewish ' as equivalent, though well aware of the difference

a2 between the two terms. But in this inexact sense our opponents use the word, when they say — < That's Jewish.'

By 'the Church' I mean the spiritual body of Christ, which began to be formed when the Holy Ghost descended at Pentecost, to testify of the risen and ascended Son of God. The Church is neither Jewish nor Gentile, but one body gathered out of both. It is true that this body is not shown in the Gospels in its fulness. But it is recognized in the " disciples " who listened to Jesus ; and stands opposed to " the evil generation," which consists of unbelieving Israelites and Gentiles. The term " disciples," which begins in the Gospels, is continued throughout the Acts, after the Church is formed ; and applies equally to the converts made by Paul and by Peter.

Moreover the term " the Church " is found thrice in Matthew — and in that Gospel only : — the first time announcing its construction as near ; the second and third time recognizing its existence and its authority : xvi, 18 ; xviii, 17.

But there are beside ' the Church/ two other bodies recognized of God, 'the Jews' and 'the Gentiles :' 1 Cor. x, 32. These three bodies are all to be found at last in the millennium, or " the kingdom of heaven."

The great subject of our Lord's teaching, alike to Israel and the Church, is " the kingdom of God" or "the kingdom of heaven." * On this point also error has come in, and many are setting aside * the kingdom of God ' as ' Jewish,' or i earthly ' only.

But the kingdom of God has tivo compartments ; < the earthly,' and ' the heavenly.' The Son of Man as the ladder of Jacob, is to unite the earth and the heaven. " Rabbi, thou art the Son of God : [here is the point of the ladder which touches heaven] thou art the king of Israel :" [here is the foot of the ladder which touches earth] : John i, 49 — 51.

* I admit that there is a difference between these two terms, but it does not affect the argument generally.

Moreover the Gospel of Matthew presents Jesus as "Son of Abraham." Now Abraham had two wives, and two sons ; and these typified two seeds. For to Abraham God promised two seeds ; one of his flesh, and one of his faith. He would give him a seed " like the sand of the sea-shore;" (the earthly.) And a seed "as the stars of the heaven;" (the heavenly:) Matt, iii, 9; Heb. xi, 12; Eev. vii ; Gen. xxii, 17. The earthly glory of the millennial kingdom was promised to Israel in the Old Testament prophets : Jer. xxxi. The heavenly glory of the same kingdom was offered to Israel by Jesus ; and was by the nation refused, as we shall see. Thenceforward the heavenly glory is offered to believers of the ChurcH ; and they are urged to seek it : Phil, iii, 10 — 15 ; 2 Tim. iv, 18 ; Heb. iv, 11.

Hints of this two-foldness were given even to Moses. He was called up to tarry awhile in the heavenly temple, and was to make copies of what he saw for the earthly temple : Heb. viii, 4, 5 ; ix, 23, 24. Paul, describing the kingdom of God and the bodies of the resurrection, tells us, that there are bodies of earth and bodies of heaven, each having a glory differing from the other : 1 Cor. xv, 40, 47 — 50. But both will be found at last in their several departments in the kingdom. For to Abraham belong two countries ; one of earth, and one of heaven. The land on which he lay was made his by God's covenant : Gen. xv. But he looked for " a better country, that is an heavenly." And each of these countries has a Jerusalem for its city ; the one, Jerusalem below ; the other, Jerusalem the heavenly : Gal. iv, 21 — 27 ; Heb. xii, 22. Of course the Gentiles who are spared belong to the earthly department of the kingdom, and go up at set times to worship at the Jerusalem of earth.

In order to present my subject with the greater clearness, it is necessary to divide the Gospel of Matthew into its proper parts. They are, I suppose, seven in number, arranged as follows : —

Chap, i, ii. | Jesus bt birth King of the Jews.

i iii — xii, 45. | Kingdom op God proclaimed : Spirit blasphemed.

f xii, 46 — xiii. [ Kingdom in Mtstert. Prophetic. Time op the Church.

x iv — xv i, 12. | Herald op Kingdom slain. No repentance.

xvi,13-xx,28 | Kingdom in Mtstert. Practical Church's Rules.

( xx, 29 — xxv. | King presented to Jerusalem. I Second Advent.

1 xxvi — xxviii. I King refused. Slain. Rises.

In this table, No. 1 gives us Israel, and a select fevr of the Gentiles. No, 2 presents Israel tested, and found wanting. No. 3 gives the prediction of the time of the Mystery, while Israel is blinded, and an election from the Gentiles is being brought in. No. 4 offers to us Israel borne with in patience, but no repentance. No. 5 shows us the Church; in its faith, and in the precepts and principles by which it is to be guided. The third and fifth thus answer to one another ; and form a parenthesis between Christ's first and later actions towards Israel. The two last divisions present both Israel and the Church in their respective moral attitudes, which they continue to hold till the ending of this evil age brings in a new state of things, which issues in the millennial kingdom.

That these are real divisions given of God, and not arbitrarily assumed for a purpose, may I think, be argued from the remarkable order, which, on this supposition, several titles of the Savior assume. Let us take the characteristic one of " Son of Man." This title was taken by our Lord, I suppose, from its previous use by the Psalmist, by Ezekiel, and by Daniel. In the eighth Psalm it is closelv connected with Jesus' incarnation and subsequent elevation to the rule over all things. In Ezekiel, the title is closely connected with the prophet's humiliation. He was sent, as was our

Lord, to a stiff-necked nation. He had to unfold a prophecy full of lamentation and woe, to proclaim the sword, famine and pestilence, the siege of Jerusalem, and wrath upon the temple. He had to speak of abominations in the temple, and of flight from the place of judgment. To him was committed reproof of false shepherds, with parables, and riddles ; to him were committed the utterance of judgments against the nations ; and yet at the conclusion, he gives the tidings of the glory that shall fill God's house and city. Daniel beheld the Son of Man as the Great Euler of all, appointed by the God of heaven. Our Lord then in using this title, was fulfilling all that was wrtten of His humiliation as the Son of Man, and yet pointing onward to the glories yet to be.

Now this title occurs in the several divisions of Matthew, as follows. In the first, nowhere. In the second, seven times. In the third, twice. In the fourth, not once. In the fifth, ten times ; making together twelve in the parts which treat of the Church. In the sixth, seven times. These seven are distributed in a remarkable order. They occur only in the Prophecy on Mount Olivet. There they are thus found : Thrice in the first half addressed to Jewish disciples ; thrice in the parables addressed to the Church; and once in the closing parable concerning the Gentiles. In the last division the title occurs five times.

Take also this further evidence. There are in Matthew a number of quotations from Old Testament prophecies relating to the person of our Lord. These fall orderly into their places, on the assumption that these divisions which I have given are real.

In No. 1 there are four quotations* Jesus is the Virgin's Son, the ruler of Bethlehem, 'My Son' from Egypt, and the Nazarite. In No. 2 there are also four. John makes the way ready for the Lord, He is the Light of Galilee the Bearer of sickness, the Meek One. These are all from the prophet Isaiah.

We come now to the parenthesis which concerns the Church especially. In No, 3 there is but one quota tion, and that is introductory to the parables. Jesus is the Eevealer of Secrets, as was Joseph. (The time of famine is yet to come.) In Nos. 4 and 5 there is no citation.

In No. 6, in which we return again to Israel, there are/owr quotations from her prophets. Jesus is her King, the Comer in the name of Jehovah, the Eejected Stone, the Lord seated on the Father's throne. In No. 7 again there are four citations. Jesus is the Smitten Shepherd, the Sold by Israel, His garments parted : while the words of His agony on the cross are taken from the 22nd Psalm. The eight last quotations are derived from Zechariah and the Psalms.

Let us now consider the divisions more closely.

PAET I.

Matthew i, ii.

Jesus is born of the race of Abraham, of the seed of David, as foretold. His birth of the Virgin is the proof that no human power shall avail to prevent His reign over Israel : Is. vii, viii.

His birth is notified by miracle, in the way that Balaam the last prophet of the Gentiles, hinted : Num. xxiv, 17. But neither Jerusalem nor the king of Israel are ready for blessing. The reigning king is an enemy of Messiah, who by craft seeks His life. It is Pharaoh, and the seed of Abraham in Egypt, over again. It is Saul's enmity once more against the anointed David. Flight then is yet again the counsel of God. Had it been resistance, judgment and destruction of the foes must have come in. But that blast of enmity against Jesus having been stilled, the youthful Saviour again enters the land, as * Jesus the Nazarite'

It is beautiful from this point to notice the connexion of some of the opening chapters of Isaiah. His fifth chapter gives us Israel privileged, but evil, and rejected of God. His sixth tells us of Israel's blindness till the day of destruction, and of the earth's emptying. A remnant only would be spared. The seventh gives us the Virgin's Son, as the proof that the promises to David should never be made void, because upheld by Almighty power. Yainly will the faithlessness of David's house, or the antagonism of foes seek to overturn the purposes of God. The eighth chapter presents the Son of the Prophetess, the Avenger of Israel. But first there must be a day of woe, because of Israel's refusal of Messiah the meek. Then shall arise the false Christ, ' the Wild Beast ; ' and the confederacy of the nations shall threaten the destruction of Israel. God would effect a separation between Jesus' disciples and the nation at large. The Stone of Stumbling to the refusers of Messiah should be the Sanctuary to the disciple. The ninth chapter tells us of Jesus' first advent, of the light of His teaching in Galilee, of His miracles, and resurrection. By Him the throne of David shall one day be set up, after Israel's oppressors are broken in the battle of fire.

PAET II.

Chapters hi — xn, 45.

Now opens the proclamation of " the kingdom of heaven," or the millennial " kingdom of God ] " first by John the Baptist, and afterwards by our Lord. John cries in the desert of Judea to all Israel, "Repent, for the kingdom of the heavens hath drawn near : " Acts xiii, 24. As God drew near to Israel, when He descended to speak with Moses at the Bush— as He

A3 came near to speak with Israel at Sinai, so the kingdom then drew near to Israel, though afterward it was removed from them : Matt, xxi, 43. God's imputed righteousness and prepared salvation were close at hand : Is. xlvi, 13 ; li, 5 ; lvi, 1. It is upon the foundation reared by these that the kingdom of glory is to "be set.

Those who received the message of John were by God's authority immersed, confessing sins. What did this intend 1 It was an open abandonment of the ground of law, in order that the grace of God might come in. He who confessed sin could not be justified by law, or by his own work. He was ready therefore to hail the proclamation of a Saviour's righteousness, and justification by the work of another. It was tacitly a setting free from Moses, in order to their listening to the new teacher, Christ. It testified of a death to hopes from the earth ; a hope in the resurrection from the dead. It owned a desire to- enter the Messiah's kingdom of glory then first proclaimed. God assumes all, even of Israel, to be guilty, — by the proclamation " Repent I " Those therefore who feel and confess guilt, and desire to partake the future kingdom of ' the Saints, 7 must be cleansed, — bathed from head to foot None but the clean shall enter.

Whence came this phrase, " the kingdom of heaven?" From the prophet DanieL God had given to David and Solomon rule over the kingdoms of earth, and a city of His choice as the centre of the empire. But this was under conditions ; and at length, because of repeated sins, the kingdom is taken away from Israel, the Lord leaves his temple of earth, and allows that and His city to be burnt by Gentiles. He retires on high. He gives the kingdom thereupon to the Gentiles, and sets before their first king the course of dominion on earth. After the four empires have completed their periods, " shall the God of heaven set up a kingdom, which shall never be destroyed :" Dan, ii, 44. Hence the future kingdom is called sometimes " the kingdom of heaven," and sometimes " the kingdom of

God" It is " the kingdom of heaven" in opposition to xi the kingdoms of earth :" Deut. xxviii, 25. Before the time of Nebuchadnezzar, Jehovah was justly addressed as the " God of all the kingdoms of the earth :" 2 Kings xix, 15. But in Daniel Jehovah takes the title of " the God of heaven" and His kingdom is to be the contrast to " the kingdoms of men" and to the kingdom of Satan. It is not the gospel, for God's kingdom is to " break in pieces" all other kingdoms : Dan. ii, 44. At one blow of sudden supernatural might from above, Jesus the Descending Stone is to break all other empires, and at once to set up the kingdom of God : Dan. ii, 34, 44.

By this heaven-sent proclamation, John the Baptist mightily stirred the Jewish nation, Multitudes sought eagerly to enter the long-expected kingdom of Messiah's glory and power. But John calls on them not to imagine that, in order to attain a place there, all that was requisite was to be born of Abraham's flesh. Xo ! There must be a new life ! The day of wrath would oversweep the earth, and destroy sinners out of it, before the kingdom of glory could come : Matt, iii, 7 : Isa. xiii, 6 — 13. This distinguishes 'the kingdom of God' from the gospel. The gospel is God's message of mercy to the world, before the coming wrath destroys.

In order to enter the manifested kingdom of heaven, it was not enough that the tree sprang from a slip of that olive which was planted by God originally in Eden : it must be a bearer of good fruit, or else, instead of flourishing as a "tree of righteousness" on the earth in its millennial days, (Isa. lxi, 3,*) it would be cut down and cast into the fire. Moreover, Messiah would sever between those who only in form and hypocrisy took the Christian name. Not all called Christians would have part in that risen glory. The wheat would be separated from the chaff. The evil ' trees' and the ' chaff' are alike destined for the furnace. The good trees and the wheat belong to the kingdom.

* In Isaiah lxi, the trees of righteousness planted by Jehovah are clearly men of Israel, "mourners in Zion."

The ' trees' in John's message are separated from the ' wheat' by the two baptisms, of water, and of the Spirit, Thus the ' wheat' signifies the disciples of Christ. They are peculiarly His — " He will purge his floor." No such word is spoken of the ' trees ' by John.

Herein behold the two peoples of God ! The earthly, comprising Israel and the Gentiles, are represented by the trees, which strike deep 'their roots into the soil, and abide and bear fruit for ages on it. The heavenly people of the church are represented by the wheat ; which is but an annual, and is carried away from the place where it grew to another spot : see Ez. xv, xvii, xxxi ; Dan. iv ; Isa. lxi, 3 ; Ps. i, 3.

But the baptism of John was designed to subserve yet another purpose. ' The kingdom of heaven had drawn near.' Who is to be king of this kingdom? God was now dealing with the nation of Israel, as beforetime He dealt with the family of Jesse. John the Baptist was the Samuel who was to point out to Israel the king of God's kingdom. Many, many presented themselves before the prophet, but all had to confess sin. " Man looketh on the eyes, (ma.rg.) but the Lord looketh on the heart" John had still to say in spirit, as the troops of candidates passed through the waters, "Neither hath the Lord chosen this :" 1 Sam. xvi.

At length Je?us travels from Nazareth to be baptized by John, John perceives that this is the Eighteous One, and hesitates to immerse as a sinner one who has no sin to confess. But Jesus obeys, in order to ' fulfil all righteousness.' It was His Father's command; and taking the sinner's place, He would receive it. Then heaven opens over the earth ; and, not John the Baptist, but the Father, anoints His Son with the oil of heaven, — the Spirit without measure. Then comes the Heavenly Father's attestation to His perfection. " This is my beloved Son, in whom I am well pleased." Here therefore in the new rite is presented to us the new name of God, on which the dispensation of the church is founded: Matt, xxviii, 19 : 2 Cor. xiii, 14

Henceforth into that name are to be immersed believers in the Lord Jesus.

Jesus is next sent by the Spirit to combat Satan m the desert. Adam was Son of God ; but Satan soon prevailed against him : Luke iii, 38. Israel was God's Son, His firstborn : but over him also the tempter soon triumphed : Ex. iv, 22. But here is God's onlybegotten, well-beloved Son, the Lord from heaven, in whom He was ever well-pleased. Could Satan, that strong wrestler, throw Him % He attempted it, but in vain. Jesus stood His ground as the man, and as the Israelite ; answering all temptations by precepts from Deuteronomy — the code given by God of old to Israel. Satan shows Him all the kingdoms of the earth, and would grant them to Him without the cross. But Jesus will not take them, save from His Father's hand. Nor was that the time.

As the victorious Son of God, Jesus, proceeds to proclaim "the kingdom of heaven" As the Great Teacher, possessed of the powers of that coming age, He heralds the day of glory by miracles of healing, and the ejection of demons : iv, 23, 24. For the kingdom of God shall bring to the men of earth long life, like the years of a tree ; and shall cast Satan out of his usurped dominion over earth. Will our brethren who make light of the kingdom of God, ponder these words of our Lord ? " / must preach the kingdom of God to other cities also ; for therefore am I sent :" Luke iv, 43.*

Into which department of the kingdom did Jesus seek to introduce " His disciples" — into the earthlies ? or the heavenlies f His title, " Son of God," will tell. In the vision of the empires of earth given to Daniel we read — " The saints of the HEAVENLisst shall take the kingdom :" Dan. vii, 18, 22.

* More accurately—" For to this end was I sent." AireaTaXriv. The true reading.

t So it should be rendered. It is plural : a different expression from that used for "the Most High."

Who were they? Israel were the saints of the earth : they were to show it by the cleanness of their meals and their flesh. : Ex. xix, 10, 14; xxii, 31.

Jesus then, in the Sermon on the Mount, and in His subsequent teaching, answers this question. The heavens were now opened : the Father in heaven had sent forth His Son, anointed by the Holy Ghost, to call sons of God out of earth into the heaven. Jesus at once distinguishes between " the multitudes" of Israel and His " disciples," the men of faith, (vi, SCI,) who had His Father as their Father also. We may fairly assume, that all His disciples had accepted the call and baptism of John. The refusers of John and his baptism refused Christ also : Luke vii, 29, 30. These, then, had been baptized into a death to Moses, that they might listen to Christ. The Sermon on the Mount, therefore, is the rule of the baptized into the confession of the Christ who was to come after John ; the rule of those taught of the Spirit. For the Holy Ghost was poured on our Lord without measure ; and the Spirit, after Jesus' resurrection, could not unsay what Christ had said before His resurrection. Ten new commands replace the old of Moses. The Sermon on the Mount gives us the Saviour's sayings, and the Heavenly Father's will. We are to be perfect as He is. Can we rise beyond that ? Moreover, the Saviour speaks at the end as the Judge that is to decide who, as the obedient, shall enter the kingdom of His glory.

Those Beatitudes with which the Sermon begins are all in covert contrast to the standing and blessings of the law. The poor in spirit, who are to enter the heavenly department of the kingdom are opposed to those who, in the confidence of the flesh, caught at the conditions of the Old Covenant, and vowed, u All that the Lord hath said, we will do." The mourners on earth are unlike those who were thrice a year to rejoice before Jehovah in their feasts ; yea, in whatever they put their hand unto : Deut. xii, 7 ; xiv, 26 ; xvi, 14, 15. The meek and the merciful are the contrast to those whose principle it was, that they should maintain and obtain their rights ; who if smitten, were to take the assailant before the judges, that he might be smitten in turn : Ex. xxi, 25. The pure in heart are the contrasts to the pure in flesh, and in their raiment ; Ex. xix, 10, 14. The peace-makers are in covert opposition to the war-makers and warriors under Moses and Joshua : Deut. xx. Jesus' disciples were not to expect glory on earth from the men of earth, but rejection, calumny, and suffering for Christ's sake. This was again in contrast to the law's promises : Deut. xxviii, 13 ; iv, 6. Not that there was any enmity between Jesus on the one hand, and Moses and the prophets on the other. On the contrary, those of old who had suffered* for righteousness' sake should, no less than the disciples of Jesus, take their places in the millenial kingdom : Matt, v, 10, 12. The law and the prophets were good, but they made nothing perfect. Their principle was justice ; but t Jesus came to bring the heavenly principle of grace : John i, 17.

Israel was now therefore takefi down from its former place of witness. It was henceforth darkness, needing to be illumined by these new lights of the world : Luke xvi, 8 ; 2 Coi\ viJ4 ; Eph, v, 8, Israel was corrupt, needing to be preserved from putrefaction by this new salt of heaven. But the failure also of the church is shown in the salt's becoming tasteless ; after which it is not to be restored ; while Israel is. Also Luke xiv, 34, 35. The distinctive visible mark of Moses' disciple was the fringe of blue on the dress : Num. xv, 38. The distinctive mark of a disciple of Jesus is the spiritual one of love : John xiv, 15 ; xv, 12.

1. But some one may object — 'To the meek is promised the inheritance of earth: 7 v. 5. True; and yet the "reward" is "in heaven:" v. 12. Jesus will hold both the earth and the heaven, as King of both. Happy they who rule with him : their home in heaven, their sphere of rule the earth ! Rev. v, 10 ; Heb. xi, 8, 16.

* Perfect participle, v. 10.

H. It may be objected again — ' Jesus speaks of the altar and the gift brought thithet ' v. 23, 24. Is not that Jewish?' Jesus is now offering to Israel a place in the heavenly kingdom. And He bids them for the present observe the inferior ceremonial laws of Moses: v. 19. But He adds, that whoever should refuse the new and loftier standard of morals which He here sets forth, should not have part in the heavenly portion of the millenial kingdom : v. 20.

Jesus then is establishing a new people, a new doctrine, a new reward, He presents a new object, — God as the Heavenly Father, by whose new principle of grace disciples were to be guided ; from whose hands they were to seek their reward in the day of the kingdom : vi, 1 — 18. The Son of the Father in heaven therefore contrasts his sayings with those of the Law. ' Moses said thus to Israel;* but I say to you.' Hence oaths, lawsuits, magistracy, divorce, and treasures on earth are forbidden to his disciples. Sons of the Heavenly Father are to obey the Father, and to seek his kingdom and glory as their reward : vi, 33. Theirs is not the old sabbath, but a new rest prepared for the people of God.

Jesus teaches to the sons of God prayer, in its power, and its encouragements. He who prayed under law was to use a set form, asserting his perfect righteousness. He had done all God's commands; he had forgotten none, he had transgressed none : Deut. xxvi, 12 — 15. Then he was entitled to ask Jehovah, the God of Israel, to look down from his habitation, the heaven, and to bless God's people, Israel, and the portion of earth which Jehovah had given as their portion. . But Jesus alters all that. Now, the disciples own themselves sinners ; but they are forgiven, and are entitled children of God, looking for His kingdom, which shall embrace earth and heaven. They get on earth provision from day to day ; for they are pilgrims and strangers, till the better, that is the heavenly country, is reached.

• 'Tis not " by them of old time." But " to them," as the margin gives it.

There are some indeed who would set this all aside, as not for the Church, but for the remnant of Israel in the latter days. Now, I deny not that there will be this remnant, results of a future mission to the cities of Israel : Matt, x, 23 ; Is. xl. But I am sure, that this Sermon is the rule of the Son of the heavenly Father, given to sons of God who would enter the kingdom of God. To whom are we to listen ? " This is my beloved Son: hear him." Is Christ our Teacher? ("Master.") Then we are to be His disciples, and obey His words. Jesus takes this title, and expects our obedience : (Matt, xxvi, 18 ; John xiii, 13, 14.)