585
T h e
K i n g ’ s
B u s i n e s s
December 1929
was not merely professing or endeavoring to cast them out, but was actually doing so. WE WERE HINDERING [or forbidding] HIM—The word means both to forbid and hinder; they were trying to prevent by forbidding, and by so doing they were no doubt hindering him in his good work. It is not forbidding nd criticism that the Christian worker needs, but encourage ment. BECAUSE HE FOLLOWETH NOT US—This is the first exhibition of sectarian bitterness in the Christian Church, a bitterness which has hindered her work through all the ages. It was not that the man did not follow Christ, but that he did not follow Him in their way; it availed nothing therefore in their estimation that the demons were being cast out! We are too apt. to ask, not whether men are doing a good work for God, but whether they are pronouncing our particular Shibboleth. FORBID HIM NOT, etc.—We should love all who love the Lord Jesus in sincerity (cf. Eph. 6:24). (Note that it must be the Lord Jesus; with those who deny His divinity or His sacrificial Messiahship we are to have no communion.) WHICH SHALL DO A MIRACLE—The result of the work is an evidence of its genuine relationship to Him (though the lack of visible results is by no means an evidence of the contrary) ; if true spiritual miracles are being wrought there must be spiritual power, and we ought to rejoice in the result even if we differ as to the meth ods employed (cf. Num. 11:27-29. Personal prejudice and jeal ousy are too often at the bottom of sectarian bitterness). CAN QUICKLY SPEAK EVIL—And if he does not speak evil he certainly will not think evil; for a man’s words concerning Christ are the true index of his thoughts concerning Him. 40— HE THAT IS NOT AGAINST US, etc. (cf. Matt. 12: 30)—These passages make it quite clear that there is no pos sible position of neutrality as regards Christ. Not to be for Him is to be against Him ; those who are not against Him, how ever imperfect, are really on His. side. (We must remember here that mere passivity of mind counts as hostility; the man who says he has “nothing against Christ and His religion” is really an enemy of His and will be so accounted at the Last Day.) Clearly, then, we are to welcome and encourage (even if we cannot cooperate with) everyone who is sincerely trying to do the Master’s work in His name. This need not, and ought not to, hinder our firm but kindly protest against all that we feel to be error on their part. Nor does the nature of their work matter, for— 41— WHOSOEVER SHALL GIVE YOU A CUP OF WATER (cf. Matt. 10:42)—No doubt the most insignificant, service is sure of its reward, but that can hardly be deduced from this text; a cup of water in the East is always a valuable, sometimes a very valuable, gift, and usually means real sacrifice on the part of the giver (the gift that costs nothing is worth nothing, and does not count). Christ is doubtless here referring not merely to actual gifts of water, but to the refreshing of the disciple or the little one by any form of help or encouragement. Note again that the service must be done in His name and for love of Him (“because ye are Christ’s"). This is far better than forbidding and hindering, for by the latter we may offend, and— 42— WHOSOEVER SHALL OFFEND—The word (from which our word “scandal” comes) means to cause to stumble, to offend, to scandalize, to throw difficulties in the way and so hin der. ONE OF THE LITTLE ONES BELIEVING IN ME— Here again the'reference is not so much to actual childhood as to the Christian condition of which it is the type, perhaps in this case with special regard to the weak believer, who is easily scan dalized (cf. 1 Cor. 8 :12) ; at any rate the warning should induce great' watchfulness on our part that we may not do anything which might cause our brethren to stumble, or place' anything in' their way to hinder their progress in the Christian race.
(probably oppressed with the burden and sorrows of His mis sion and approaching end), perhaps had seen or heard the ani mated discussion; but in any case He does not ask for informa tion, for He knows already, but for confession (cf. Gen. 3: 11,13). 34— THEY R E M A I N E D SILENT—They . were half ashamed and half afraid to tell Him; their silence, however, was vain; we might just as well confess our shortcomings to Him at once, for He knows them already and confession is half way on the road to forgiveness (cf. Psa. 32:5). WHO SHOULD BE GREATEST—i.e., in the temporal kingdom which they imagined He had come to set up. This jealous ambition was prevalent amongst them and their friends (cf. Matt. 20:21). Such desire for self-exaltation often besets the servants of Christ, but is to be very prayerfully guarded against (cf. Rom. 12:10; Phil. 2:3), since it hinders their usefulness, if indeed it does not destroy it altogether. 35— IF ANY MAN WILL BE FIRST [i.e., desires and wills to be first] HE SHALL BE LAST OF ALL—Either in this world or the next; he may succeed in grasping a position here, but it will imperil his standing in the world to come. The path to true and abiding greatness is that of humility and self- negation (cf. Matt. 23:12). AND SERVANT OF ALL—If he attains to the place of real greatness it shall be as a minister, (*) for ministry is at once the place of highest honor and the most Christlike position possible (cf. Matt. 20:28). 36— TAKING A LITTLE CHILD—The love of our Lord for children, and His tenderness with them, is very noteworthy. TAKING HIM IN HIS ARMS—The little one was probably frightened in the midst of so many strange men, and our Lord took him in His arms to comfort and reassure him; so charac teristic of His desire to reassure and comfort all the distressed (cf. Matt. 11:28, 29). 37— WHOSOEVER . . . ONE OF SUCH LITTLE CHIL DREN—The reference is, surely, not so much to the childish personality as to the childish character; it is doubtless intended to include, not only actual children, but all His disciples, who must become in some ways like little children ere they can really be His disciples at all (cf. chapter 10:15; Matt. 10:42; 25:40). IN MY NAME—i.e., distinctly and definitely for His sake (“in the name of,” i.e., as “a disciple”) ; things done and given for other purposes, or from other motives, do not count; tested by this rule much that is supposed to be “given to God,” and much that is supposed to be done for “charity’s Sake” will find np recognition at the Last Day. RECEIVETH ME—(a) Repre- i sentatively;; “I will consider such reception as reception of myself." We cannot now entertain Jesus of Nazareth in His own person; what a privilege that we may still do it in the persons of others! (b) Actually; Christ Himself will come and make His abode with those who love Him sufficiently to minister to others solely for His sake. RECEIVETH NOT ME, etc ,—7 i.e., not Me alone, but the Father also; they are so essentially one that no; man can minister to or receive the one without the other (cf. John 14:23). 38— JOHN ANSWERED HIM, SAYING—The query was probably prompted by what had just been said; if receiving in His name was receiving Him, what else was to be recognized as lawful if done in His name? CASTING OUT DEMONS IN THY NAME—This could not have been one of the Seventy, as has been suggested, since the Twelve Would have recognized his right to do as he was doing; he must have been one with a strong faith in our Lord, and a practical follower of Him. Note that he (*) The word “minister” is here used, not in its official and usual acceptation, but as the equivalent of “servant.” The presbyter, or pastor, is called a “hiinister” because it is his duty to serve those over whom he has been set.
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