The Weapons of Saints.
I. These words are fulfilled under the Gospel in many ways. In the context they embody a great principle, which we all, indeed, acknowledge, but are deficient in mastering. Under the dispensation of the Spirit all things were to become new, and to be reversed. Strength, numbers, wealth, philosophy, eloquence, craft, experience of life, knowledge of human nature, these are the means by which worldly men have ever gained the world. But in that kingdom which Christ has set up, all is contrariwise. "The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds." What before was in honour has been dishonoured: what before was in dishonour has come to honour. Weakness has conquered strength, for the hidden strength of God "is made perfect in weakness." Spirit has conquered flesh, for that spirit is an inspiration from above.
II. Since Christ sent down gifts from on high, the saints are ever taking possession of the kingdom, and with the weapons of saints. The visible powers of the heavens truth, meekness, and righteousness are ever coming in upon the earth, ever pouring in, gathering, thronging, warring, triumphing, under the guidance of Him who is "alive and was dead, and is alive for evermore."
III. We have most of us by nature longings more or less and aspirations after something greater than this world can give. In early youth we stand by the side of the still waters, with our hearts beating high, with longings after our unknown good, and with a sort of contempt for the fashions of the world with a contempt for the world, even though we engage in it. While our hearts are thus unsettled Christ comes to us, if we will receive Him, and promises to satisfy our great need this hunger and thirst which wearies us. He says, You are seeking what you see not, I give it you; you desire to be great, I will make you so. But observe how just in the reverse way to what you expect. The way to real glory is to become unknown and despised.
J. H. Newman, Parochial and Plain Sermons,vol. vi., p. 313.
Perhaps there is hardly any person of reflection to whom the thought has not occurred at times of the final judgment turning out to be a great subversion of human estimates of men. Such an idea would not be without support from some of those characteristic prophetic sayings of our Lord, which, like the slanting strokes of the sun's rays across the clouds, throw forward a track of mysterious light athwart the darkness of the future. Such is that saying in which a shadow of the Eternal Judgment seems to come over us: "Many that are first shall be last, and the last shall be first."
I. One source of mistake in human judgment is, that while the Gospel keeps to one point in its classification of men, namely, the motive by which alone it decides their character, the mass of men in fact find it difficult to do so. They have not that firm hold of the moral idea which prevents them from wandering from it; and being diverted by irrelevant considerations, they think of the spirituality of a man as belonging to the department to which he is attached, the profession he makes, the subject matter he works upon, the habitual language he has to use.
II. Nothing is easier, when we take gifts of the intellect and imagination in the abstract, than to see that these do not constitute moral goodness. This is indeed a mere truism; and yet, in the concrete, it is impossible not to see how nearly they border upon counting as such; to what advantage they set off any moral good there may be in a man; sometimes even supplying the absence of real good with what looks extremely like it. There enters thus unavoidably often into a great religious reputation a good deal which is not religion, but power.
III. On the other hand while the open theatre of spiritual power and energy is so accessible to corrupt motives, which, though undermining its truthfulness, leave standing all the brilliance of its outer manifestation let it be considered what a strength and power of goodness may be accumulating in unseen quarters. The way in which man bears temptation is what decides his character; yet how secret is the system of temptation! Some one who did not promise much comes out at a moment of trial strikingly and favourably. The act of the thief on the cross is a surprise. Up to the time when he was judged he was a thief, and from a thief he became a saint. For even in the dark labyrinth of evil there are unexpected outlets. Sin is established by habit in the man, but the good principle which is in him also, but kept down and suppressed, may be secretly growing too; it may be undermining it, and extracting the life and force from it. In this man, then, sin becomes more and more, though holding its place by custom, an outside and coating, just as virtue does in the deteriorating man, till at last, by a sudden effort, and the inspiration of an opportunity, the strong good casts off the weak crust of evil, and comes out free. We witness a conversion.
J. B. Mozley, University Sermons,p. 72.
I. The parable of the labourers in the vineyard is a simple and natural one, and teaches that God regards only our availing ourselves of our opportunities, and using those opportunities aright which He has given us.
II. The contrast which presents itself at the end of the day is not between the sum paid the different classes, but between the spirit which has been gradually developed and cherished in them. Those who have had a whole day full of labour, and full of the hopeful confidence which full and honest labour should give a day free from anxiety and despair they are infinitely the worst characters in the end. So it often is the first in opportunity are last in results; the last in opportunity are first in fitness for the kingdom.
T. T. Shore, The Life of the World to Come,p. 139.
References: Matthew 19:30. G. Salmon, Non-Miraculous Christianity,p. 223; E. M. Goulburn, The Acts of the Deacons,p. 21; A. B. Bruce, The Training of the Twelve,p. 272; Three Hundred Outlines on the New Testament,p. 26; S. Cox, Expository Essays and Discourses,p. 239. Matthew 19 Parker, Inner Life of Christ,vol. iii., p. 60. Matthew 20:1. W. Gresley, Parochial Sermons,p. 363; E. Blencowe, Plain Sermons to a Country Congregation,vol. ii., p. 90; H. Melvill, Fenny Pulpit,No. 2,355.Matthew 20:1; Matthew 20:2. S. Baring-Gould, One Hundred Sermon Sketches,p. 129. Matthew 20:1-3; Matthew 20:6. Spurgeon, Sermons,vol. xi., No. 664.Matthew 20:1-8 T. Rowsell, Christian World Pulpit,vol. xxi., p. 81.