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primitive sense of the word.

“ It denotes simply being raised from inactivity to action, or from obscurity to eminence, or a return to such a state after an interruption.

To show that the criticisms of Parkhurst and Campbell are well founded, let us refer to the manner in which the word anastasis is employed in the scriptures. It occurs most frequently in application to that renovation which is to take place after natural death. But we sometimes find it in its primitive sense, signifying a resurrection from inactivity to action, or from obscurity to eminence. See Lamen. iii. 62. “ The lips of those that rose up against me, and their device against me all the day.” Here the word in the Septuagint which is rendered rose up, is the same which occurs in the passage under consideration-"thou shalt be recompensed at the resurrection of the just :" they cannot now recompense thee; but thou shalt be recompensed when they are raised from inactivity to action, from obscurity to eminence, or when they return to such a state after interruption. See also Zeph. iii. 8. • Therefore wait ye upon me, saith the Lord, until the day that I rise up to the prey.” Here the instance is precisely the same as in the last quoted passage. Luke ii. 34. These are the words of Simeon concerning Jesus Christ. “Behold, this child is set for the fall and rising again of many in Israel."

The same word occurs in this passage. And what resurrection is referred to ? Not resurrection from death in the literal sense, but a resurrection from a depressed condition. There can be no question of this. And is not this the sense in which Jesus is called “the resurrection and the life?" “He that believeth in me," said Jesus, “though he were dead, yet shall he live.” He shall be

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raised from a state of inactivity to action, frorn obscurity to eminence, from moral death to moral life.

By the help of these criticisms we arrive, we think, at the true sense of the word before us. Jesus was directing the people when they made feasts, to be careful not to forget the poor; “ call the poor, the maimed, the lame, the blind." He anticipates the objection of the Pharisees, who would say, but if I do this, how shall I be recompensed ? He assures them they shall not lose their recompense ; for although the poor could not recompense them, yet when these poor were raised from inactivity to action, from obscurity to eminence, or returned to such a state after an interruption, then they should be recompensed. The meaning is plain. What Jesus spoke here is true as a general principle, besides perhaps being peculiarly applicable to the age in which he lived. The followers of Jesus then were poor, they were in a depressed condition. To encourage others to receive and treat them with kindness, he frequently declared that they should not lose their reward. If they gave his disciples a cup of cold water, he would receive it as done unto himself. In Mark ix. 41—48, where Jesus is speaking of the distinction that was to be made between his followers, and his enemies, at the time of his coming to destroy the Jewish state, he says. “For whosoever shall give you a cup of water to drink in my name, because ye beloug to Christ, verily I say unto you, he shall not lose his reward." At this time the Christians were to be exalted, raised from a low condition. Jesus bade them, when they saw the signs of the destruction of Jerusalem begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh,' Luke xxi. 28. This was

the resurrection of the just;' and, at that time, those who had done them favors were to be recompensed.

Unless this is the proper sense we are unable to account for the reply made by one of the guests to Jesus, when he uttered the words. As soon as he had said, thou shalt be recompensed at the resurrection of the just,' this guest remarked—“ Blessed is he that shall eat bread in the kingdom of God”—an expression certainly that the Jews did not apply to a future state, At the time of the rescue of the church from her enemies at the coming of Christ, the kingdom of God was to come with power, Matt. xvi. 27, 28, Luke ix. 26, 27. This resurrection of the just,' was to take place, at the coming of Christ, when the kingdom of God came with power; and hence, when Jesus spake of it, it called up to the mind of the guest, that kingdom of God. And that Jesus un. derstood this guest, as speaking of his gospel kingdom, which was to be fully established, is evident, because he immediately proceeded to speak of his gospel under the figure of a supper; and to describe the final rejection of the Jews and the conversion of the Gentiles, all which was accomplished at the time to which we have referred the passage.

But the passage we are examining is true also as embracing a general principle. If we favor the poor and distressed with our kind offices, when they rise they will recompense us. And if they are just, they will rise. God will crown their exertions with success, and enable them to repay their benefactors for the blessings they had bestowed. By this rational interpretation, we avoid the heathen notion of recompensing men in one state of being for the conduct they do in another. Of all reveries this is the wildest. It is as rational as to suppose

that a field of grain sowed in one quarter of the world shall be reaped in another.

The parable of the Supper is very similar to one which we find in Matt. xxii. 2-10.

In the one case the scene is laid at supper, in the other at a wedding In both cases those that were first bidden refused to attend, and went their way to engage in the secular pnrsuits of life.

In both cases also, after those who were first invited had refiised attendance, the servants were sent into the high places to gather together whomsoever they should find. The punishment denounced on those who were first invited and refused, was, in the one case, that they should not taste of the supper; in the other, that they should be destroyed by the armies of the king, who were to “burn up their city.”

1 What is signified by the great supper ?" There will be but little question, we think, that by the great supper is represented the gospel. There is no figure of more frequent occurrence in the scriptures than that of food to represent the gospel. Isaiah describes it as “a feast of fat things, a feast of wines on the less well refined." Isaiah xxv : 6. So in the language of earnest entreaty and expostulation, the same prophet says, “Ho, every one that thirsteth, come ye to the waters, and he that hath no money ; conie ye, buy and eat: yea come, buy wine and milk without money, and without price. Wherefore do ye spend money for that which is not bread, and your labor for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness.” lv :1, 2. Jesus pursues the same figure when he says, " For the bread of God is he who cometh down from heaven and giveth life unto the world.” His disciples say to him, “Lord, ever

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mcre give us this bread. And Jesus said unto them, I AM THE BREAD OF LIFE: he that cometh to me shall never thirst.” John vi : 33–35. Again says Jesus, “I am that bread of life ;" 48—" I am the liying bread which came down from heaven;' 51. When he came to explain the figure, and show what he meant by saying he was the bread of life, and by urging mankind to eat his flesh and drink his blood, he said, “the flesh profiteth nothing ;' that is to say, meat literally speaking, profiteth nothing in a moral point of view; I am not to be understood in the literal sense ; I am setting forth the virtue of my, doctrine under these similitudes : " THE that I speak unto you. they are spirit and they are life :" it is from my gospel, after all, that you are to derive the spiritual life of which I have been speaking, ver. 63. From these observations we think it will appear, that it was a custom with the Saviour to represent his gospel under the similitude of food, which was the life of the body, as the words of Christ were the life of the soul. “Under the image of an invitation to a feast,” says Kenrick on Matt. xxii. 2, “Christ represents the offer of the gospel to the Jews. This contained the choicest blessings God had to bestow, and might be fitly compared to the dainties of a feast upon the most joyful occasion; the marriage of a son." 2. Who were those first bidden to the supper

? They were unquestionably the Jews. It was the appointment of heaven, that this nation first of all should be invited to receive the gospel of the Son of God. When the twelve were sent forth to preach the kingdom of heaven, Jesus explicitly directed them to go not into the way of the Gentiles, nor enter into a!:y city of the Samaritans; but “go rather to the lost sheep of the house of Israel.”

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