LECTURE XLIX.

LUKE IX. 46-50.

"Then there arose a reasoning among them, which of them should be greatest. 47. And Jesus, perceiving the thought of their heart, took a child, and set him by him, 48. And said unto them, Whosoever shall receive this child in my name, receiveth me; and whosoever shall receive me, receiveth him that sent me: for he that is least among you all, the same shall be great. 49. ¶ And John answered, and said, Master, we saw one casting out devils in thy name; and we forbade him, because he followeth not with us. 50. And Jesus said unto him, Forbid him not: for he that is not against us is for

THIS passage contains two different subjects-the settlement of the question as to precedence in the kingdom of Godand the way in which one who cast out devils in Jesus' name, though not of the company of the apostles, nor attending on the Saviour's ministry, was to be viewed and treated.

We have here, first, the settlement of the question as to precedence in the kingdom of God: "Then there arose a reasoning among them," that is, among the disciples, "which of them should be greatest." The parallel passages are in Matthew xviii. 1, and Mark ix. 33. Referring to Mark, we find that the dispute had arisen during their journey towards Capernaum, and that our Lord called them to account for it, in a house in that town, saying, "What was it that ye disputed among yourselves by the way? But they held their peace," being unwilling, no doubt, and ashamed, to confess the truth; "for, by the way, they disputed among themselves who should be greatest:" or, as it is in Matthew," who should be the greatest in the kingdom of heaven."

Now, in all probability, it was a radical mistake as to the nature of that kingdom which chiefly led to this vain controversy. The disciples were looking for the establishment, by Christ, of a temporal kingdom on earth, by the overthrow of the enemies of their nation, and his assumption

of visible and kingly pomp and power; and it was with the utmost difficulty, and long after this, that they were brought to understand that his kingdom was to consist in the reign of the gospel in the heart and life of believers on earth, and in the future glory and happiness of his saints in heaven. Thence it was, that instead of seriously inquiring what were the qualifications necessary to being at all members of his kingdom, or church, here and hereafter, and instead of inquiring how they might become not only members, but eminent members-which inquiry might have been proper and useful-they entered into a foolish and hurtful dispute as to which of them, personally considered, should occupy the chief place under Christ, in his temporal reign, on which they were fondly calculating: and, if their views, at this moment, did at all include spiritual and heavenly things, they were very confused, and characterized by most unbecoming ambition and pride. Though we are not told what arguments any of them urged to establish his claim to be advanced to the office of prime minister in the expected new government, it is not difficult to conceive what some of them might have said. Thus, James the Younger, and Jude, were nearly related to Jesus, and might have calculated on that connexion securing for them his peculiar favour. Peter might have rested on his great zeal, and the distinguished notice which Jesus had taken of him on various occasions. John might have looked forward, with high expectations, as the beloved disciple. Andrew might have said, "I was first called, and therefore expect to be first promoted." Even Judas might have said, I carry the bag, and must therefore be surely appointed at least chief treasurer."

66

Whatever may have been the arguments they advanced, no wonder that they hesitated to acknowledge to Jesus that they had been engaged in such a discussion. Jesus, however, "perceived the thought of their heart," and heard everything they had said, as they supposed, in secret; and their attempt at concealment was vain. Though they held their peace at first, yet we find, from Matthew, that they at last confessed, and even put a question to our Lord, with the view of having the dispute settled. He did settle the dispute; but in a very different from what way of them expected. He took a child and set him by him," in the midst of the twelve whom he had called together; and “when he had taken him up in his arms," he directed

* Mark.

any

their attention to him as a sensible sign; and then authoritative, verbal decision of the controversy.

gave an But, that we may have a full account of what our Lord now said, let us take in what we read in Matthew. Jesus said, "Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." This declaration was peculiarly applicable to the state of the disciples' minds at that time; and yet, it embodied a momentous truth of universal application-a mode of teaching which Christ very often employed.

Let us consider how little children furnish an apt emblem of conversion, or rather, of those who are being converted. It is not as to their being absolutely holy and innocent, and not standing in need of pardon and regeneration; for, the very reverse of this is the fact: but, it is as to some traits in their disposition, when they are viewed comparatively with unconverted adults. "Though not innocent, strictly speaking, they are comparatively harmless; as the young, even of the most ferocious animals, are at first innoxious, but soon begin to discover the nature of that stock from which they spring."*

More particularly, and in reference to those qualifications in which the disciples now showed that they were very deficient, and yet of which we must all be possessed, if we are to be saved;-little children are comparatively humble. Whatever seeds of evil may lurk in their minds, it is almost impossible that they should imagine themselves equal to those who are grown up. They are almost unavoidably sensible of their inferiority and dependence. And this is the state of mind towards God to which we, as sinners, must be brought. Let us not think more highly of ourselves than we ought to think; but let us think soberly. Let us not imagine that we are rich and increased in goods, and have need of nothing; but let us feel and confess that we are wretched, and miserable, and poor, and blind, and naked. Let us acknowledge and deplore our utter guilt, condemnation, and depravity: and let us rely on the divine mercy and aid, which are ready to be extended to us, through the righteousness of the Lord Jesus Christ, and the influence of the Holy Spirit.

Intimately connected with this disposition of humility, is a disposition of teachableness; and of this, too, children are, in a considerable degree, possessed. Aware that their parents

* Scott.

and teachers surpass them in knowledge, they look to them, that they may learn of them; and they are, at first, very much disposed to believe and receive, without gainsaying, and without doubt, whatever they tell them. In this, too, we mark an essential feature in the character of true converts, in relation to God. They are no longer wise in their own conceit; but, as new-born babes, they desire the sincere milk of the word, that they may grow thereby. They look to their heavenly Teacher, both for information in those things which it is necessary for them to know and to believe, and also for grace to open their understandings, and to enable them to believe. Thus, they become the spiritual babes, to whom the Lord reveals those great things which he hides from those who are wise and prudent in their own eyes.

Once more, here, children are comparatively free from worldliness and ambition. This world does not yet obviously appear to be their idol. They do not form plans, or labour, for the riches and the honours of public life. They readily associate with their inferiors, and do not aim at surpassing competitors for exalted stations. Now, in this, the disciples appear to have been very deficient, though the disposition must be cultivated by all true Christians. They must be on their guard against whatever may amount to a spirit of worldliness, sinful emulation, and envy. This is that childlike disposition of weanedness from the world, which is so beautifully described in the 131st Psalm: "Lord, my heart is not haughty, nor mine eyes lofty; neither do I exercise myself in great matters, or in things too high for me. Surely I have behaved and quieted myself as a child that is weaned of his mother: my soul is even as a weaned child."

It is too true that children soon begin to show dispositions very different from these, and are ready, from the innate depravity of their hearts, to be lifted up with pride, and to follow worldly maxims, and seek worldly pre-eminence above all things: but it is plain, that while they are very young, they are characterized by comparative humility, teachableness, and indifference to the world; and therefore, in so far, manifest those dispositions which are fit emblems of the graces which constitute the very essence of true Christianity. We see, then, how our Lord here teaches, both that without these graces, in some degree, men cannot be the subjects of his kingdom at all; and also, that the

more believers are distinguished for these graces, the higher rank they now bear in the Church below, and the greater will be their happiness and glory, at last, in heaven above.

But, in addition to this declaration concerning the necessity of being converted, and becoming like little children, our Lord said to his disciples, as it is related here by Luke, "Whosoever shall receive this child in my name, receiveth me." Jesus did not mean to confine the application of this saying to the particular child then in his arms, or to any child, or any children, in the literal sense: this appears, not only from the reason of things, but also from the way in which the saying is given by Matthew: "Whoso shall receive one such child in my name, receiveth me." It is, no doubt, a duty to be kind to children literally so called: but Christ here refers chiefly to little children in the spiritual sense; that is, to those humble ones who have become his subjects—to his disciples, all of whom he calls his "little children,” and "children;" as when he says, "Little children, yet a little while I am with you"-" Children, have ye any meat?" Whosoever shall "receive such"-that is, shall listen to them, if they are teachers, and whether they are teachers or not, shall entertain them, and be kind to them, for Christ's sakehe declares that he will look on such reception as the recep.. tion of himself in his mediatorial office, and such kindness as if it were shown to himself personally. And he adds, "Whosoever shall receive me, receiveth him that sent me." Such a reception of the Son, is to receive the Father. There is no true religion except that which acknowledges and receives Christ as the Saviour. "He that honoureth not the Son, honoureth not the Father who hath sent him."- "Whosoever denieth the Son, the same hath not the Father;" but he that acknowledgeth the Son, hath the Father also. Very nearly parallel to this passage in Luke, and illustrative of its whole bearing, are the words of Christ to the apostles, when he sent them forth: "He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me. He that receiveth a prophet, in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man, in the name of a righteous man, shall receive a righteous man's reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward." In like manner, the Redeemer * Matt. x. 40.

*