Matthew 11

Chapter 11. The Kingdom and the HomeHe called a little child and had him stand among them. (Matthew 18:2)The home is one of the few relics left us of the old Eden life before the Fall. Like some precious jewel shining out of its rocky bed in the midst of great rent fragments of dissolved mountains, so the family remains as a memento of the world’s bright morning and a pledge of the eternal home in which the tragedy of sin and the drama of redemption are at last to end. No wonder that Christ recognized, both by His teaching and example, the sacredness of the home. The first half of both the 18th and 19th chapters of Matthew is devoted to His teaching concerning the family—the first section, with a verse or two in the second relating to children, the second section to the Christian law of marriage.

Section I: christ and the Children

Section I—christ and the ChildrenNo more beautiful teaching was ever given than the Lord Jesus gave His disciples, and, through them, to the future Christian Church in these verses. Influence of a Child

1. “He called a little child and had him stand among them” (Matthew 18:2). This is a typical picture. When the patriarchal age was at its crisis, it was the birth of a little child, Isaac, the seed of promise, that formed the central picture of God’s dealings with Abraham and Israel, and through that little child came all the future history of the chosen people (Genesis 21). When Egypt’s bondage had reached its height and deliverance was about to break upon their dark night, again it was a little child in that ark of bulrushes in the Nile that became the central figure of the world’s history and the leader, lawgiver and founder of the theocracy of Israel (Exodus 2). When, centuries later, a still more bitter bondage had held the nation enslaved to the Canaanites, again it was a little child who became the instrument of God’s deliverance, and around Samuel’s cradle clustered all the revelations of God and the hopes of Israel, and he became the great reformer and deliverer of his people and the real founder of the kingdom of David and Solomon (1 Samuel 1-2). And once again, when the world was waiting for its Redeemer, it was a little child that came to Bethlehem’s manger as the incarnate Son of God and the Savior of mankind (Luke 2). Enter the homes of any civilized, or almost any uncivilized land, and the strongest force still found on earth is the influence of a little child. What will that mother not do or dare for her babe? To her, notwithstanding all her toil and care, that child is the loveliest character on earth, and the true motive of every sacrifice and labor. The breadwinner, as he toils from day to day, finds his labor alleviated as he sits down at night in his humble home and dandles upon his knee the little child who is the motive and recompense of his toil. And, when that little one lies fever-stricken, sinking into the arms of death, what would not those parents give for that precious life, and what would they take in exchange for one little child. And when the tender lamb, as often happens, is removed to the upper fold, perhaps there is no power so strong to draw the hearts of men and women from earth to heaven. The Scotch fishermen, after toiling all day long under murky skies and amid stormy waves in their fishing craft, steer for home by the beacon lights held by their little children on the shore. When the mists are too dense to see the lights, they can hear the songs of the little ones as they call their fathers homeward. So many a heart has heard the voices that are calling to the better land and has turned away from earth and sin to live for God and heaven for the blessed hope of meeting once more some little child. Yes, and could we enter within those curtains that hide the heavenly world, we would behold an innumerable company of happy spirits beyond, but more than 50 to one would be little children. If it be true that Christ has redeemed the little ones who die before the age of responsibility, and if it be also true that more than half the human family have died thus early, and if it be a fact, that out of the 60 generations that have passed since Christ ascended to heaven, it would be a large estimate to say that 10 millions of each generation has consisted of saved adults. It is an easy sum in arithmetic to compare these 600 millions with the 30 billions of little children that have died during the same period, so that in heaven as well as on earth it is still true that He has set the little children in the midst. Sometime we shall thank Him that He has taken our loved ones home in infancy, that we may have the beauty and gladness of childhood with us even there. A Type of True Conversion
2. “Unless you change and become like little children, you will never enter the kingdom of heaven (Matthew 18:3). The spirit of a child is the true picture of a newborn soul, for childhood tells of birth, and salvation begins with a new birth. Childhood comes forth naked and empty-handed; so the newborn soul begins at nothing. Childhood has an infinite capacity for trusting and receiving; so conversion begins with believing in the Lord Jesus Christ and taking as a free gift His grace. Childhood is a state of utter dependence. A little child has to lean upon a strong arm, and the true child of God must learn to lean upon Christ and draw all his strength from Him as completely as the babe lives upon its mother’s life and leans upon its mother’s arm. The Type of the Highest Christian Life
3. “Whoever humbles himself like this child is the greatest in the kingdom of heaven” (Matthew 18:4). While childhood represents the beginning of Christian life, it also represents its highest attainments. Especially is this noticeable in the one feature of humility. Older people often try to be humble, but the little child is humble without trying. It is that true humility which does not consist in demeaning ourselves, as some people seem to think, but of not thinking of ourselves at all. A little child may be placed in the most conspicuous place, or it may be crawling upon the carpet: it is alike unconscious of itself, and, the moment it becomes self-conscious, it loses the charm of childhood altogether. The greatest service you can render to your little ones is to keep them simple and free from self-consciousness and self-importance. This is the highest charm of Christian character, and it is uniform fruit and evidence of spiritual maturity and deep communion with the Master. Again, the child teaches us much about unworldliness. It is as well pleased with the tinsel ornaments as the jeweled crown; it knows not and cares not for the difference. Its mother’s smile is more to it than all the applause of shouting multitudes, and so it speaks to us of deadness to the world in that supreme sense which comes from devotedness to God and a heart absorbed and satisfied in Him. Another thing about childhood is its instinctive life. It does not reason things out, but it senses them. It is largely a life of intuition. And the deepest spiritual life is not a life of great knowledge and human wisdom, as much as intense fellowship with the mind of the Master, and a perfect intuition of His very thought and will. It is Christ so living, thinking and working in us to will and do of His good pleasure, that we just think God’s thoughts after God, and are in constant touch with the mind and heart of Christ. Great simplicity, therefore, characterizes the advanced saint, and his life becomes more and more leaning upon the Lord and walking in constant heart touch with Christ, like the beloved disciple on the Master’s bosom. It is a sort of glorified childhood. And when we speak of the two qualities of faith and love that constitute the very heart of Christianity and the highest crown of sainthood, where shall we learn them, as from the little child, unless it be from Him who was not ashamed to compare Himself with the spirit of a child. The Representative of Jesus Christ
4. This is what He meant when He said, “And whoever welcomes a little child like this in my name welcomes me” (Matthew 18:5). He has placed that babe in our midst as His own little ambassador to speak for Him, to remind us of Him, and to receive our ministries for Him. He Himself was once as young, as feeble, as helpless as that babe that lies upon your breast, and even in heaven He is still called “thy holy child, Jesus” (Acts 4:30). Perhaps, above all else, the little child is accessible. It is not hard to get acquainted with a child; it is not difficult to approach a little child. And oh, how easy it is to go to Jesus, and how simple His welcome, how prompt His forgiveness, acceptance and grace. You can find your Savior as easily as you can reach the heart of a little child. And, busy mother, worrying perhaps about what you consider higher duties, and envying your happy sister, who has leisure to attend religious meetings and work for public charities and Christian objects, while you are busy all day long with the nursery and household, and sometimes grow impatient of the little hands that hold so tightly to your apron strings—if you would remember that your services to them are accepted by the Master as ministries to Him! They represent Him, and, in loving and caring for them, you are loving and caring for their Lord and yours. How beautifully this has been reflected in the old legend of St. Christopher, the knight that had long sought for the Master, whom he had chosen to serve, and at last one night he went to sleep in a little cabin on the banks of a stormy river. Late in the night, above the howling tempest, he heard the wail of a suffering child. He flew to its rescue and saved it from drowning in the winter torrent. As he brought it to the shore and placed it on the solid ground, himself chilled and almost exhausted with the struggle, lo, the child was suddenly transfigured, and the Savior stood before him instead of that rescued babe, His face all shining with light and His voice rewarding the services of the saint, and saying: “Inasmuch as you did it unto one of the least of these, you did it unto Me! Henceforth your name shall be Christ bearer (Christopher)—one that bears the burdens of the Christ.” Beloved, let us be more willing to be Christ bearers, and we will never be heard saying again, “My work is only to look after children!” Capacity for Faith
5. By “these little ones who believe in me” (Matthew 18:6) He means that the little children can trust Him. They are not too young to know their Savior. Earlier than you dream, their hearts can pray, believe, love and touch that spiritual realm that is reached not by strong reasoning, but with childish instinct. Some of the most eminent servants of Christ became His happy followers as early as the age of three, four and five years. Dr. Isaac Watts was writing hymns at the age of five years. Some of us have parted with our little ones much younger on the brink of the dark river, and they have told us with shining faces and child faith that they knew they were going home to be with Jesus. Let us not chill them by our distrust. Let us not despise those little ones or think ignobly of them. They are very near to the Father, they are very dear to the Master, and they are not hard to bring to His blessed feet. A Stumbling Block
6. The word “offend” (Matthew 18:6) literally means to cause to stumble. It is not easy to offend a little child, for it has too much sense to take offense; but it means to cause them to stumble, to do them spiritual harm, and the Lord Jesus tells us that “it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea” (Matthew 18:6), than that we should cause one of His little ones to stumble. Oh, how many are guilty of this! Sometimes it is through false teaching, and the adversary is wise in teaching the pagan mother, the Roman Catholic sister and the promoters of false religions, to do their best work with the children, for they know a prejudice learned in infancy is never forgotten. Perhaps the most serious way in which we cause the little ones to stumble is by our wicked example. Oh, the fearful influences in which many an innocent child is brought up—a drunken father, a passionate mother, family brawls alternating with family revels, cursing, Sabbath breaking, immorality and a school of vice and crime, which cannot possibly fail to leave its transcript upon the plastic and receptive mind of even the purest child. Fathers and mothers, if any motive stronger than another could appeal to you to become Christians yourself, surely it would be this—to save your children from the curse that sin has brought to you. Oh, how shall God ever forgive you, and how shall you forgive yourselves if you lead astray those little souls that have put their trusting hands in yours and said, “I go with mother; I will do what father does”! Sometimes, again, even without these aggravated conditions, there are nominally Christian homes where the upbringing of childhood is sadly marred by lack of gentleness, tenderness and wisdom, the harsh word, the impatient rebuke, the quick and irritating blow, and then, perhaps, the foolish indulgence that tries to atone for it. The weakness of many a mother and father has crushed the sweetness out of childhood all too soon, and the bud that might have blossomed into a fair flower, has been crushed and changed into a thorn. That was what the apostle was thinking of when he wrote the touching verse, “Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord” (Ephesians 6:4). That literally means, bring them up as God brings you up. Remember, every time you treat them harshly: “How would I like my Father to treat me thus?” “Am I in the place of God?” (Genesis 50:19) was the beautiful language of Joseph to his brothers. Oh, that we might be to them instead of God! But, above all other crimes against the little ones, is the crime of neglecting their souls’ salvation, and letting them go astray, when it is so easy to bring them to the Savior. God save us from the blood of “the innocents,” and the crime of causing the little ones to stumble. Their Heavenly Guardianship
7. An extremely beautiful truth is suggested in the 10th verse: “For 1 tell you that their angels in heaven always see the face of my Father in heaven” (Matthew 18:10). He means that the little ones have each a guardian angel, and that that angel has always access to the Father in heaven. Like that beautiful queen mother who always left word when called away by court ceremonies, “Remember that I am always at leisure for a call from the nursery,” so the Father in heaven, amid all the care of countless worlds, is never too busy to listen to the report of the heavenly guardians who watch His little children. They may go to Him at any moment, and call upon Him for any need. Their Shepherd and Their Savior
8. But they have a higher friend than even the angels. For He says, “The Son of Man came to save what was lost” (Matthew 18:11, margin), and then He gives a special edition of the parable of the Good Shepherd, meant exclusively for the little children. There is another edition of the parable in Luke 15. That one is meant for adults, but this one belongs entirely to the little ones. He tells how the shepherd goes to seek his lost one and how he brings it home, and then He expounds the parable in one brief sentence: “In the same way your Father in heaven is not willing that any of these little ones should be lost” (Matthew 18:14). There is a very beautiful omission in the 11th verse. The same message occurs in Luke, when He was referring to the salvation of Zacchaeus, the publican. The Lord there adds one word to the phrase, “For the Son of Man came to seek and to save what was lost” (Luke 19:10). Zacchaeus, like us older sinners, needed to be sought as well as saved, but the little children come without effort, and He only needed to save them. Beautiful indeed was the comment of a little girl who was looking at a picture of the mothers of Jerusalem pushing their little children forward to the Savior to receive His blessing, and as she watched the figures she turned to her mamma and said: “I don’t like that; I’d go without pushing.” This was the thought of Christ in this simple phrase. The spirit of the disciples on this occasion was very offensive to Him. They had little sympathy with the crowd of mothers and children that were jostling the Savior, and they tried their best to keep them back, but the Savior was much displeased. These conservative disciples represent too many in the church today with whom our Lord is quite as much displeased. We have good cause to thank God for the greatly improved methods of Sunday School and Christian youth work, but none of these things can be substitutes for our individual love, sacrifice and service. The act of the Lord Jesus in receiving these little children and publicly blessing them seems to suggest and authorize the beautiful custom in many churches of holding special dedicatory services for the little ones and offering them to God for His blessing. This was done in the case of our Lord Himself when a little child, and He seems to have repeated a similar service on this occasion in His earthly ministry. We cannot err in following His beautiful twofold example.

Section II: the Christian Law of Marriage

Section II—the Christian Law of MarriageThe first part of the 19th chapter of Matthew is devoted to the discussion of the relation of marriage to the kingdom. The Law of Creation

1. He tells us in the fourth verse that the primeval law of marriage was the creation of one man for one woman and one woman for one man. The true reading here is, “He made them a male and a female.” The law of creation made no provision for the vice of polygamy, but created an equal number of both sexes, and such has substantially been the case among all nations. Still further He goes on to tell us of the provision in nature itself and its instincts for the marriage relation and how it is the divine order that “a man will leave his father and mother and be united to his wife, and the two will become one flesh,” and, “So they are no longer two, but one. Therefore what God has joined together, let man not separate” (Matthew 19:5-6). The element of personal affection and mutual attraction is clearly involved here. Marriage is not a conventional arrangement of convenience, but a cleavage of hearts so strong that it supersedes the previous attachment of father and mother to the extent at least of allowing a still closer union, the union which makes them truly one. Surely, it is needless to say that marriage without such unity and love is not a sacrament, but a sacrilege. Divorce Under the Old Testament
2. He then takes up the Mosaic provision for divorce, and He admits that Moses did make liberal provision for divorce, but “it was not this way from the beginning” (Matthew 19:8). Moses, He tells them, did this “because your hearts were hard” (Matthew 19:8), that is to say, the age was not then prepared for the higher law of Christian marriage and God winked at certain provisions for a time, but His original conception of marriage and His ultimate law of marriage is the entering of one man and one woman in a heart fellowship of true affection as long as life itself. Divorce Under the New Testament
3. He then proceeds to lay down the Christian law concerning divorce. This is much more fully explained later by the Holy Spirit in the writings of the apostles, especially by Paul, in the seventh chapter of First Corinthians. There the great apostle tells us that Christian marriage must involve not only natural affection, but spiritual oneness. The child of God must not marry the unconverted, “but he must belong to the Lord” (1 Corinthians 7:39). Without such unity, marriage is indeed a rash venture and a sure disaster. As Dr. Arnot has well expressed it, it is like two ships joined together about 20 feet apart and sailing on a long ocean voyage. If they are really so close as to be one, they could breast the billows together and safely outride the storm, or if they were a hundred miles apart they would be safe, but so close they rasp and tear each other’s side in every dash of the waves until at last they crush each other to destruction and go down together. Such is the picture of many an ill-mated marriage. The Lord Jesus does not take up this phase of it here, but He dwells on the side of divorce in the same terms as the apostle does in the chapter already referred to in Corinthians. There is provision for divorce under the law of Christ, but it is only on one condition, a breach of the marriage vows by literal unfaithfulness and immorality. Then the innocent party has the right to divorce the guilty, and that carries with it the right of the innocent to remarry; but the divorced one, the guilty one, has not this right of remarriage, and such remarriage is adultery, not only on the part of the divorcee, but also the partner of the new marriage. Christ makes no provision for minor grounds of divorce, and we should be very careful in upholding the sanctity of marriage and the strictness and righteousness of His holy law. Celibacy and Marriage
4. The Lord then takes up the question of the rightness and wrongness of the unmarried state, and while He certainly does not place any premium on celibacy as the highest state of Christian life, yet He gives perfect freedom to those who choose the unmarried state to do so, and He leaves this a matter of conscience for each one to settle with himself or herself. If, from our high allegiance to Christ and a desire to be more free to serve Him, we choose it “because of the kingdom of heaven” (Matthew 19:12), the Lord accepts our sacrifice and consecration, but He adds: “The one who can accept this should accept it” (Matthew 19:12). We shall find no sanction anywhere in the New Testament for the extreme and fanatical teachings of a class who are waging war on the lawful marriage as a less holy state. Like all extreme teachings, this will lead to great sin in the very direction in which it is seeking for greater purity. We shall always find that the path of service, holiness and highest service will be found in simple obedience to the gentle and highest commandments of that blessed Master, who put upon us no hard conditions, but has said: “For my yoke is easy and my burden is light” (Matthew 11:30). Finally, let us remember that all human relationships are but stepping stones to our highest and divine relationship to Christ and heaven. The best of earthly marriages is but a little bit of broken glass full of the sunshine of heaven. God gives us these earthly ties as types of the heavenly that we may better understand the love of our divine Bridegroom, the tenderness of our heavenly Father and the meaning of our holy sonship.