November 1928
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The Kingdom of Heaven and the Church B y t h e L ate D an C rawford
»T is the peculiar and perpetual error of the human heart to put asunder what God has joined. True, we must “rightly divide” the word of Truth. But how little we reflect that this very phrase postu lates a wrong dividing of the same. An example of all this is here found in the necessity of the title of this article. For many years it has been erroneously taught that the Kingdom and the Church are wholly apart and dis
Very obviously, then, when we denominate Matthew’s Gospel as Jewish, we must not let this word run away with us. We have proved too much. For what are the astounding facts of the case? Matthew’s Gospel is the only one of the four that even mentions the Church by name. Nor Mark, nor Luke, nor John even mentions the word Church. To the so-called Jewish Matthew is re served this honor. And Matthew does not do it in
similar. Yet, the merest glance at Scripture reveals this to be an easy and elementary error. That the Gospel of the Grace of God and the Gospel of the Kingdom must, in some sense, be the same, is obvious from the following five reasons:— (1) “Grace r e i g n s Is not that a Kingdom word linked with grace ? How can the King dom be so very different from the Church if grace is reigning? (2) Again, we come unto “The Throne of Grace.” Is not Throne a Kingdom word? (3) And was it not of the King that the Psalmist said; “Grace is poured into Thy lips” ? (4) And is it not one of the
any passing fitful manner, re member. He alone it is who twice gives specific instruction to the saints of this dispensa tion, to “tell it to the Church.” Instructions we act upon. Besides, what is the 13th of Matthew for ? N e a r 1y all classes of Christians agree that this is the most perfect picture we: have of our present dispen sation, the Church there or no where. There the Lord shows us that His Kingdom is not going to be set up on Zion’s Hill. But on the contrary, the • King has started farming, and His farm is a big one. For His field is not Palestine, but the world. What more delightful picture of Christ and His Church than the parable of the treasure hid in a field ? Here, I
Keystone View Co. MOUNT OF BEATITUDES, PALESTINE.
o l d e s t s a y i n g s of our language, that to s e e k the King’s face is to seek grace? (5) And is it not everyday English that, His Gracious Majesty graciously commands? Here, then, in the very warp and woof of 'our work- a-day language Kingship and Grace are inexorably joined. How, then, can we teach that the Gospel of the Kingdom and the Gospel of Grace are diametrically opposed? M isunderstand ing of M a tth ew But all this leads us to bigger, bolder results. I mean the persistent manner in which Matthew’s. Gospel is mis understood. It is called a Jewish Gospel, and rightly so. But is not the whole New Testament, in some such sense, Jewish? Was not every writer of the New Testament a Jew? Are not all the Church symbols in the Epistles wholly Jewish? We have a High Priest. Is not that Jewish? He is our Lamb. Is not that Jewish? The Church is a Temple. Is not that Jewish? Christians are saints. Is not that the 50th Psalm title, “Gather my saints together” ? Boldest fact of all: Is not the New Testament so sweepingly Jewish that our Lord Jesus Christ actually did speak Hebrew down from the Throne of God? ( “I heard a voice speaking unto me in the Hebrew tongue, Saul, Saul, why persecutest thou me?” [Acts 26:14].) Is He not the Lord Jesus Christ even to the Church? And what is that but the Jewish “Messiah,” which is called the Christ?
say, we are not on debatable ground; thousands, all down the ages, have reveled in these parabolic pictures as wholly applying to the Church. Yet, what a crude contradiction —in the very next breath we often hear the question-beg ging saying that Matthew is Jewish. Yet, Matthew alone of the four mentions the Church. How, then, if the Church appears so early in Matthew’s Gospel can we construe the very much later 24th of Mat thew as being Jewish? Plain Teachings on Giving. God’s Word contains very plain teaching for the Chris tian in the matter of systematic giving. Giving is a grace created by the Holy Spirit (2 Cor. 8:7). Christian giving is voluntary, and is a test o f sincerity and love (2 Cor. 8 : 8-12; 9:1, 2, 5, 7). The privilege of giving may be en joyed by all, rich and poor, since it is according to ability (2 Cor. 8:1-3, 12-15; cf. 1 Cor. 16:1, 2). Giving is to be according to income (2 Cor. 8:12-14; cf. 1 Cor. 16:2). Under the law the proportion for giving was the tithe (Lev. 27:30, 31). And before the law, the portion was also the tithe (Gen. 14:20). But under grace the believer’s proportion may far exceed one-tenth if his income permits it, or on the other hand his giving is not heldito the tenth if his income does not warrant it.
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