Il. THE PRINCIPLE BY WHICH IT SHOULD BE SETTLED WHEM IT ARISES, (Ver. 35, “Tf any man would be first, he shall be last of all, and minister of all.” This is, an probably was meant to be, slightly enigmatical. Without altering the future of the sentence (“he shall be”) into the imperative (“let him be”), as some, without sufficient warrant, have done, it is still possible to read in it several distinct meanings. It might mean that that was to be the penalty of such presumption ; that God would so regard presumptuous men; that this was a discipline to which they should subject themselves; that the avenue to official pre-eminence was the greatest serviceableness and humility ; or, lastly, that the highest excellence in the kingdom of God is his who abases and forgets himself altogether in the benefit and advancement of others. It is in the last sense that Christ should be understood, if we are to take the general spirit of his teac for our guide. In the Christian the virtue and usefulness are ends in themselves, not stepping-stones to external, official pre-eminence. At the same time, there is a colourable suggestion, supported by experience, in the first three interpretations, The second last is the spirit of the Roman curia, which in literal expression looks so like the precept it contradicts. The sitting down of Christ, and his summons to all, prove the importance of the lesson.
III. An ILLUSTRATION OF THE PRINCIPLE. (Vers. 36,37.) “A little child,” perhaps one of Peter’s family. He gives an example in his own behaviour, simply and in- genuously, by embracing the child. 1. The lowliest in the kingdom of God should receive the purest sympathy and consideration. This is the most disinterested and unselfish service. The noblest deeds in God’s world are of this kind: “ Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (Jas. i. 27). We can “reosive” to the heart when we cannot to the home; to kindness and love when we cannot to great earthly advantage. 2. The motive which distinguishes this conduct from ordinary human tenderness and affection. It is to be “in my Name,” é.c. “on account of me,” impelled by my example and spirit, and for the sake of my cause. It is only a ‘“ grace” or quality of the regenerate nature as he inspires it. 3. So regarded, the object of our love and compassion ts really the representative of Jesusand of God, Christ has thus coramended the children and the poor to the care of his people. and their sympathies thus awakened and directed are to be looked upon not as supplementing the deficient provisions of the Divine love, but only, in our own degree and measure, expressing and executing the infinite, loving will of “our Father in heaven.” Herein, therefore, the lowliest service and the highest coincide. “See that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven ” (Matt. xviii. 10).—M.
Vers. 38-—42.—The comprehensiveness of Christ’s service. The connection with what preceded is to be sought in John’s keen sense of having transgressed the spirit of the beautiful words just uttered. Christ would acknowledge all who professed his name; John had to confess that he had forbidden such a one from working. ‘This leads to Christ’s indicating—
L Marks oF HIS TRUE SERVANTS. The general link between the several clagses is his “ Name,” ¢.e. conscious oneness and sympathy with him as the Son of God and Saviour of the world. Accepting that as the test, he lays down: 1. A general principle of comprehension. (Ver. 40.) Itisnegative. Ifa man does not oppose him, heis to be considered az an ally and a friend, There is no neutrality in man’s relations to Christ. This was especially the case in that age: the devil was too active in human nature to suffer any opposition to be undeveloped. The powers of darkness and of light were in deadly antagonism, and all who were aware of the conflict were certain to have their sympathies engaged for the one side or the other. This seems a dangerous principle, and apt to lead to entanglement or disaster. “Divinely dangerous.” Yet is it the teaching of the Spirit of God, and beautifully harmonious with it, 2. That those are his servants whe do mighty works in his Name. This mere statement suggests how
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