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THE KING’S BUSINESS
THE GLOSS OFF
of criminality is taken from the outward act, and lodged in the inner motive. If any > man fancies himself able to stand before the awful “ten ;words” from Sinai, let him measure himself against the sermon on the mount. We may expect to find, then, and we do find, up to the very cross, the law vin dicated, expounded, insisted on. Christ Himself “made under the law” (Gal. iv:4), was to become “the end of the law for right eousness” only upon the cross. So far all is simple, and if there were nothing else in the synoptic Gospels they would present no dispensational difficulties. But “grace and truth came by Jesus Christ” (John i:17), and so because His presence fills the scene, there is the irrepressible out burst .of many gleams of wonderful grace. Christ will neither condemn the woman taken in adultery, nor permit others to con demn her. To the sinner who came into the Pharisee’s house. He says;t “Thy faith hath saved thee; go in peace.” If the cross has not yet been Set up, it is in preparation and near, and its glory was already lighting the Scene. The distinctionJies just here: the dispensation is still legal, and all positional and ethical truth'in the synoptists up to the cross is in accord with the principle of merit by works, but Jesus “full of grace” is there, and grace governs all His actions. The prin ciples are legal—His conduct gracious. THE KINGDOM' II. The kingdom in three forms appears in the synoptic Gospels, viz.: 1. As “at hand.” It is noteworthy that neither John the Baptist, our Lord, nor the twelve when they preach “the kingdom of heaven is at hand,” give the smallest explanation of what they mean by “the kingdom.” There was no need. From the covenant with David (2 Sam. vii : 14-16), to the end of Malachi, there was the promise growing ever more ample and spe cific of a coming kingdom which was to be Theocratic, Davidic, Israelitish, universal, everlasting. Its king was to be David’s righteous branch, and also Immanuel. He was to have David’s throne (Luke i:32), but
I. The synoptic Gospels are intermediate between' the dispensations of law and of grace, and partake of the character of each, but with legal influence vastly predominant, I must be permitted again to speak of the pleasure which I have in speaking to day to those who know the meaning of these terms, and who understand the distinctions, radical and fundamental, between the dis pensations of law and grace. Here at least it is understood that, “the law was given by Moses, but grace and truth came by Jesus Christ;” that law said, do and live—grace, live and do; that under law God required sacrifice from man—under grace, provides a sacrifice for man; that, in short, law curses, condemns and slays the best man, while grace blesses, justifies, and gives life to the . worst. For 'you, at least, law has not lost its holy teiror, nor has grace been robbed of its perfect freehess. Now the student of the synoptic Gospels should never forget that the dispensation of grace begins at the cross, not at the nativity. “Jesus Christ was a minister of the circum cision for the truth of God, to confirm the promises unto the fathers.” Rom. xv :8. He was “born king of tjie Jews” (Matt. ii :2); “Made of the seed of David according to the flesh,” Rom. i :3. His ministry, accord ingly begins, and almost to the end proceeds, within Jewish add legal limits. “I am not sent* but unto the lost sheep of the. house of Israel.” Matt. xv:24. “Think not that I am come to destroy the law, or the prophets: I am not come to destroy but to fulfill.” Matt, v :17. The twelve are com manded : “Go not into the way of the Gen tiles, and into any city of the Samaritans enter ye not.” Matt, x :5. The message is, “The kingdom of heaven is at hand;” not, “For I delivered unto you first of all that which I also received, how that Christ died for our sins.” 1 Cor. xv :3. The sermon on the mount is law, and that raised to its highest, most deathful and de structive potency. Every blessing is condi tional upon works, not faith, and the point
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