"Not far from the kingdom."
That this scribe should have shown so deep an admiration for the Divine Law, so clear a perception of the superiority of the spiritual to the ceremonial, so discerning an appreciation of the Divine Master,—all this was to his credit, and awakened the approval and elicited the commendation of our Lord. In the language Jesus addressed to him, a description is given of not a few hearers of the gospel, who present in their character much that is admirable, but who come short of true consecration to Christ, who are "not far from the kingdom of God." Of this class we may ask—
I. HOW NEAR HAVE THEY COME TO THE KINGDOM?
1. They have been, in many cases, brought near by the action of others. A Christian education and Christian influence have moulded their habits and improved a naturally well-inclined disposition.
2. They are well acquainted with the truths of religion, have studied the Scriptures, and have mastered the doctrines as well as the facts they contain.
3. They assent to the revelation contained in the Bible, either unreflectingly or after inquiry and doubt.
4. They admire Christ's moral character and beneficent life, his pure teaching, and his purposes of compassion towards mankind.
5. They conform to the practices of Christian worship, and even make use of the language of praise and prayer.
6. They obey many of the laws of Christ, either from habit or from a conviction of their justice and expediency.
7. They have had many desires, and may even have formed resolutions, to go further than this—to yield all to the Savior. Of such it may indeed be said, they are "not far from the kingdom of God."
II. HOW FAR ARE THEY STILL FROM THE KINGDOM? Men may travel a long distance in the right direction, and yet may leave untraversed the last and most important stage of the journey. So is it with many hearers of the gospel.
1. They may yet have to receive the gospel of Christ with their whole nature. The assent of the understanding must be followed by the consent of the will.
2. They may yet have to surrender themselves and their all to Jesus. Men may give much, but withhold more. The test which our Lord proposes is a readiness to offer the heart, and with it all powers and possessions, unto himself. Less is not acceptable to him who claims, and has a right to, all.
3. They may need to overcome much self-righteousness, self-confidence, self-seeking, before their state of mind is such as to enable them to accept the terms of Heaven: "Except ye become as little children," etc.
III. HOW SHOULD THOSE SO SITUATED NOW ACT?
1. They should reflect how vain is past progress except it lead to future consecration.
2. They should rejoice at the thought that their approach to the kingdom makes it easier for them to enter in. All their knowledge, good feelings, and partial obedience are so many steps upon the road, leaving the fewer to be taken in order to salvation.
3. They should remind themselves how unwise and dangerous and sinful it is to pause where they are. "It is the first step which costs;" and it is the last step which pays! Why should not that last step be taken at once? True repentance, sincere faith, cordial surrender, the new birth,—such are the descriptions given of the change yet to pass over those who are not far from the kingdom, in order that they may enter it. Illustrations: The builder rears the arch of a bridge; the keystone has yet to be placed; if that be left undone a storm may rise, the river may swell, his work may be swept away, and all that has been done may count for nothing. The traveler exploring a continent may endure many hardships and perils, may come within a day's march of the vast lake of which he hopes to be the discoverer: shall he turn back? The manslayer, pursued by the avenger of blood, may be within sight of the city of refuge: to pause is to be slain; to summon up all his strength and to bound forward is to find himself safely within the protecting walls. The captain, the adventurous explorer, after a long voyage over unknown seas, sights the land of which he has dreamed: shall he give orders to put about the ship, and abandon the glorious discovery within its reach, and all the honor, wealth, and fame which now at length await him?
Various effects of Christ's ministry.
There was a vigor and directness, an unsparing boldness and fidelity, peculiar to the ministry of our Lord in Jerusalem during the last week of his life. This no doubt precipitated the crisis, enraging his enemies at the same time that it silenced their reasonings. Two remarks are made by the evangelist which show us what was the effect of Christ's discourses and conversations both upon his foes and upon the multitude.
I. HIS ENEMIES WERE SILENCED. These included most of the members of the more prominent classes, who occupied positions of influence and authority in Jerusalem.
1. Their varied efforts to entrap Christ in his speech are recorded at length. The Pharisees, the Herodians, the Sadducees, and the scribes, all questioned Jesus and reasoned with him, largely with the hope of either weakening his influence or taking some advantage of his replies. There was much craft in the way in which they sought thus to injure him and his work.
2. Their uniform confutation by his wisdom and moral authority. All their efforts, from whatever quarter, and however conducted, proved in vain. None were able to withstand him. He either put them to shame, or convinced them by the wisdom of his answers. The evangelist sums up the impression produced by our Lord's demeanour and language in these several interviews in the words, "And no man after that durst ask him any question." Christ's wisdom is flawless; Christ's authority is irresistible. Now, as then, it is true that none can dispute with him except to be discomfited. "Why do the heathen rage, and the people imagine a vain thing?"
II. THE MULTITUDE WERE ATTRACTED AND DELIGHTED. Whilst the self-confident and the self-righteous were put to shame and confusion, the common people, or rather the multitude, "the people" (as we say), heard him gladly. There were several sufficient reasons for this.
1. He spoke to them as one of themselves. Not from a height of official distance and superiority, but in their own language, with illustrations drawn from their own daily life, and as one who knew them and their ways.
2. His personal interest and sympathy were very marked. He did not break the bruised reed. Often brought into contact with the suffering, he pitied and healed them. Often meeting with sinners contrite and penitent, he pardoned and cheered them.
3. His fearless exposure and denunciation of the wickedness of the religious leaders of the Jews. The selfishness and hypocrisy of Pharisees and lawyers were well known; but such was the mental bondage of the people, that they dared not speak of the iniquities of the rulers save with bated breath. Jesus, however, who regarded not the person of any man, boldly upbraided the iniquitous rulers for their misdeeds. And those who suffered from the extortion and oppression which they endured, rejoiced in the Lord Jesus as in a Champion of the down-trodden, and an Upholder of the right.
4. His direct appeal to the conscience and heart of the people. It is thus, indeed, that masses of men are ever to be moved. Whilst in the preaching of Jesus statement of Divine truth and exhibitions of Divine love formed the substance of his addresses, he so spoke as to reach the moral nature of his hearers. No raving, no exaggeration, no vulgarity; but simplicity, vigor, earnestness, moral authority, were manifest in all his utterances.
5. He brought the fatherly grace of God home to the erring and helpless. This was what the religious leaders of the time did not. The hearts of men responded to the revelation of the heart of God. How could the people do otherwise than hear him gladly, when he said, "Come unto me, all ye that labor and are heavy laden, and I will give you rest"?