The Redeemer's Care of His People ⁽¹⁾
A Sermon by Jonathan Ranken Anderson
Matthew 18:5. And whoso shall receive one such little child in My name, receiveth Me.

The Lord Jesus Christ has a people on the earth. From His Word we learn who they are and what is the estimation in which He holds them. In their origin they are turned from darkness unto light, and from the power of Satan unto God. In their dispositions they are simple and teachable, as little children. The change produced upon them and the dispositions wrought in them are the results of divine grace, the fruit of the Redeemer's death, and the work of the Holy Spirit. They are thus sent into the world - not, however, without a fence set around them. And this bears a double aspect: one to invite kindness, another to protect from injury.

In the class the Saviour had just described, those who humble themselves as little children, we trace the principal features of true believers. We are by nature proud and intractable. We refuse to listen to instruction or reproof and are bent on doing our own will and walking in our own ways. We are the furthest possible from the temper of a little child. We are not docile, we are not confiding, we are not submissive. If therefore a change is to be wrought which will reach the hidden man of the heart and diffuse its influence through the whole soul, that must be conversion. For nothing short of it will reach the seat of the disease and effect a cure.

We do not mean here to enter into an exposition of conversion. The simple point of view in which this subject is presented by our Lord is that of a deep and thorough change of nature, so that they who were men in pride and rebellion will become children in humility and submission. He presses the absolute necessity of this change if we are to have an interest in the kingdom of heaven and assigns the highest place to him who manifests most of the disposition which is thereby implanted. For it is idle to expect that any man will humble himself till he is humbled, or that he will be humbled except by being converted. We may say indeed that to be converted is nothing else than to be humbled and, vice versa, to be humbled is to be converted.

Now it is such a man as is humbled, and made a little child, of whom our Lord speaks. We may attempt to sketch some of the leading features of his character, because if we do not know how to distinguish him from others, we will be unable to discern between when we receive and when we offend.

He is first of all teachable. By grace he has been convinced of his ignorance - not only what arises from a lack of means of instruction, or the opportunity to avail himself of them or diligence in using them. He may be culpable in all these points, but none of these, or all of them together, will in his view explain the ignorance of which he complains. A man may, in all the pride of his heart, own that he is ignorant because of these reasons, for the evidence against him may be too clear and powerful to be resisted. He may persuade himself - he may stoutly maintain - that were he to enjoy certain advantages, such as education or leisure or effort may supply, he would easily overcome his blindness and attain to the knowledge which he needs. But where conversion has taken place, such conceits are undermined; a man is led to see his ignorance in its native depth and virulence; he regards it as one of the bitter fruits of his apostasy, and resolves his ignorance into his depravity of heart and his estrangement from God. He has "the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart".

Two things are indispensable to bring such a man truly to a teachable disposition. He must be renewed in the spirit of his mind and also reconciled to God and brought near to Him. For it is obvious that, if his ignorance be such as we have described, nothing less can reach his case and effectually meet its condition. In his pride he will not learn and therefore he must be humbled. In his distance from God he cannot learn and therefore he must be reconciled. Now provision is made for both in Christ Jesus, and His people are complete in Him. The ignorance that proceeds from this deep-seated root, and which is to be reached only by this heavenly cure, spreads over the whole soul and extends to the entire range of spiritual things. A man that is made conscious of such ignorance is humbled; he is ready to learn the lessons that are taught him. He is grieved at his blindness; he laments it before God and is constrained to seek its removal. In this very thing his lowly spirit appears. For he allows that it is free to the Father of lights to deliver him from his ignorance or not, as it seems good in His sight. He waits upon Him in the means which He has appointed and patiently passes through the fiery trials to which he is subjected.

He further feels his need of spiritual knowledge. A sense of ignorance, such as I have described, is very painful - and the more so because manifold inconveniences arise from its prevalence. For "he that is in darkness . . . walketh in darkness, and knows not whither he goeth, because that darkness hath blinded his eyes". But besides this, he may be convinced of the value of the light of which he is destitute. In one aspect indeed, this cannot be without a measure of illumination; but it may be indirect - only such as to humble the soul and create a feeling of uneasiness, yet not such as to direct, far less to satisfy. However it is, this much is obvious, he who is made teachable sets a high value upon what will dispel his darkness, remove the veil from his eyes, and bring him to see light in Jehovah's light. The Psalmist felt this when he said: "Open Thou mine eyes, that I may behold wondrous things out of Thy law". And, again: "O send forth Thy light and Thy truth; let them lead me, and bring me to Thy holy hill, and to Thy tabernacles".

The result of this whole process is to awaken an unquenchable thirst for spiritual knowledge. A need is felt by the soul, analogous to that of the body when needing a drink - a craving is awakened and, if possible, it will be allayed at the everlasting spring of light and truth. By this means, a man is disposed to receive light by whatever means it is communicated, just as the Israelites were fain to accept deliverance from the bondage of Egypt at the hand of that Moses, whom in their pride and scorn they had before rejected; or as the same people, when famished in the wilderness, were fain to go out and gather the manna that fell around their tents, or when parched with thirst, they eagerly drank of the waters that flowed from the flinty rock. "To the hungry soul every bitter thing is sweet." And thus true spiritual knowledge is exceedingly desirable to a man who by grace has his ignorance made grievous to him: "Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun".

We might show that such a little child as our Lord describes is confiding - a very obvious attribute of a child, to which the man is compared. For, whatever be the cause, it is undeniable that a child is unsuspecting and ready to place confidence in everyone who appears kindly or uses the language of friendship. We might also show that such a child is simple and guileless and, finally, that he is submissive. We pass, however, from these points and advance to consider what it is to receive one such little child.

In this mode of speaking it seems implied that there will be communication between those that receive and those that are received, or else there could be no opportunity of applying the test that is here proposed, whether the duty shall be discharged or neglected. The disciple of Christ offers himself, in some way or other, to the attention of his fellowmen, so that it may be ascertained whether they will receive him or not. We must not, however, imagine that he is proposed to their attention, viewed simply in himself. In this respect, he does not differ from any other individual. And if he is not presented as a disciple, so neither can he be received as a disciple. The language makes it apparent that he must be offered to the view of others as a disciple of Christ, and in the character which is here said to belong to him, that of childlike humility. We might be guilty of over-refining were we to say that it is not the person, but the character, that is to be regarded. But we should err in the opposite direction were we to say that it is the person apart from the character. The two ought to be conjoined. And it is only when the person is arrayed in his proper attire, and acting in his proper character, that we can receive him or neglect him.

Nor is this all: he that receives him is to do so "in the name of Christ". He must therefore be able to trace a connection between him and Christ. He must believe that he has an interest in Christ, and Christ has an interest in him. And how else is he to do this but by taking knowledge of him that he has been with Jesus - by discovering in him the mind that was in Christ and observing that he walks even as Christ also walked? From all this it is manifest that he who thus receives a disciple of Christ must himself be a disciple of Christ. And so it is expressly declared: He receives Me. Is nothing more meant by this than that he who receives a believer in the name of Christ is himself a believer? We shall see, if we inquire into the drift of what is here stated.

The design of the Saviour was to correct the spirit of ambition and mutual rivalry which showed itself in His followers. In this spirit, there was an undue elevation of one and an unjust depreciation of another. He that sought to be foremost thought more highly of himself and more meanly of his fellows than he ought to think. Now what corrective does our Lord apply? He distributes His followers into received and receiving, offended and offending. He requires the former to be as a little child, and thus overthrows from the roots the pride and self-importance that cleave to them. He enjoins the latter to deal with the brethren as they would deal with Himself, and this restrains them from treating them harshly or censoriously. We can hardly conceive a method better fitted to repress the spirit of ambition which began to manifest itself amongst the followers of Christ, and which in every age has produced so much mischief in the Church. The Saviour commends to the love of His people at large each of His true disciples, fixing upon them meekness and docility, as the badge by which they were to be recognised. And then He stamps with special importance the act of giving to such an one a cordial welcome, by intimating that He holds it as equivalent to receiving Himself.

The language employed in describing the treatment of one disciple by another is very general, yet a little consideration will satisfy us that it is sufficiently definite to mark the line of conduct which it recommends. For he that receives one such little one must pay some attention to him and the circumstances in which he is placed, must seek or offer opportunity for cultivating friendship and communion, and must, in every way competent to him, prove his readiness to be serviceable to him. He therefore that wraps himself up in cold and heartless selfishness, and never looks beyond the little circle which he has chalked out for himself, neglects the duty that is here so strongly commended. Indeed he may say in his own defence that he does not reject him. But we reply that he does not receive him, and thus sins on the side of omission. We should look out to meet with the disciples of Christ, for, though they have ever been few in number, obscure in circumstances and lightly esteemed, He has always had a remnant who have borne His name.

The particular form which our reception of them takes will depend on the circumstances in which we and they are placed. If they are hungry, we must give them meat; if they are thirsty, we must give them drink; if they are strangers, we must take them in; if they are naked we must clothe them; if they are sick we must visit them; if they are in prison we must come to them. In some cases, little more may be needed than the common courtesies of life, but these should not be omitted. In others, much more is required, and therefore much more must be given.

We must observe, however, that we are to receive them in Christ's name. For it is quite possible to receive disciples in a kindly way, yet not in the name of Christ; nor is it doubtful, though it may not be equally apparent, that we may show regard to the name of Christ and receive a reward for it, in the case of one who has only the name of a disciple and not really the character. Indeed, since it is merely by profession we can judge of others, it follows that we are to be tested, not by the condition absolutely of him whom we receive or reject, but by our respect to the name of Christ which they bear. We say, not absolutely by their condition, because a certain respect is due even to their condition. For we are not to admit the claims of everyone who chooses to put himself forward as a disciple of Christ. We ought to consider whether there be any ostensible grounds on which his claims rest; if not, we must dismiss them as vain and delusive. But if there be such grounds for his claims, then, out of regard to the name of the Lord Jesus, let the man who is called by it secure the attention which is due to him.

We are thus led to look at the stress that is laid, and properly laid, upon this qualification of our treatment of others who are called disciples: it must be in the name of Christ. In the entire range of theological literature, there are few expressions more common, and yet perhaps few less understood, than those which make up this sacred formula. Nor is it easy, in a few sentences, to give such an explanation of its meaning as will meet all the cases to which it may be applied. We speak of praying in the name of Christ, of giving thanks in the name of Christ, of coming in the name of Christ, of glorying in the name of Christ and, as here, of receiving men in the name of Christ. The name of anyone is what he is known by; in general, it consists in a brief and comprehensive description of his distinctive character, as his family, his profession, his actions, his crimes. What, it has been asked, is in a name? We may well ask in return, What is there not in a name?

The name of Christ concentrates all that is great, and excellent, and precious in heaven and earth, in God and man, in time and eternity. We have in it that which touches eternity past and stretches to eternity to come, a height that scales the incomprehensible glory of Godhead and a depth that descends to the lowest condition of humanity, the riches of heaven's treasury and the sorrows of sinful men. But it is unwise to multiply words on a theme which is higher than the heights of heaven, wider than the expanse of the ocean, and deeper than the lowest caverns of the earth.

We might dwell at any length on the properties of the name of Christ - the various relations it touches in this world and in that which is to come, the attractions which it offers to all who truly know it and its claims to admiration and love. But we hasten to inquire, What is meant by receiving someone in the name of Christ? A person that comes before us, as at all worthy of our regard, is so either on account of his personal qualities or on account of some relation he bears to others - his family, friends, society or nation. If he offers himself to our notice on personal grounds, he presumes on our having such a knowledge and esteem of him as will dispose us to respond to the appeal he makes to us. But if, leaving aside his personal character, he rests his claim to our consideration on his connection with others, he then expects us to have sufficient respect for them to dispose us to accede to his wishes.

Now, to receive any one in the name of Christ supposes some connection, on the part of him who is so received, with Christ, and such interest in Him as offers a ground for asking kindly entertainment. And it supposes, on the part of him who receives, a respect for the name of Christ, such as involves a disposition to give it. The nature of the connection with Christ supposed in him who is the object of a kind reception is described in the words, one such little one. We do not mean to say in every case that this connection actually exists, that this character is really possessed. For we do not have the power to judge of this; we look only at the outward appearance, we do not look upon the heart. On the other hand, we are far from maintaining that we are to exercise no discrimination and that everyone who chooses to call himself a disciple of Christ is to be received and treated as such, for this were to open a door to the widest licentiousness and give encouragement to swindlers, hypocrites and impostors of every kind. We have no means to guide us to an infallible judgment in such cases. But, by an enlightened and cautious charity, we may find our way to what is becoming and useful.

To allow that a man is a disciple of Christ, when he is notoriously destitute of such a character, is to violate our Lord's rule and to do positive mischief to His cause. At the same time, it is most injurious to indulge in a narrow-minded and censorious spirit and to forbid a man to do Christian works, because he does not belong to our party and hold our peculiar views. We cannot possibly receive anyone in the name of Christ unless we see something in him of the image of Christ. For to show respect to someone who is totally destitute of His Spirit is to degrade that name, not to put honour on it. We must see at least the appearance of the temper which our Lord puts as the test of discipleship, and if we do not see even the appearance, we lie open to the infliction of punishment for our carelessness, instead of being approved and rewarded as having done a good work.

He that thus receives a disciple, in the name of Christ, receives Christ. The disposition which leads him to show respect to the disciple would incline him, if occasion offered, to show respect to the Master. And therefore he is held as having done the latter when he does the former. In this language, our Lord strongly asserts the dignity of His people, the value He sets upon them, and the care He takes of them. He teaches that He and they are so bound up together that it is impossible to receive the one without receiving the other - that He is so deeply interested in them that whatever is done to them He regards as done to Himself: "Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me". To receive Christ is an exercise of faith. For we do not see Him, and even if we did, it is not what meets the senses that is to be regarded but those spiritual excellencies in which He shines and which are palpable, not to sense, but only to faith. "In whom, though now ye see Him not, yet believing . . . ."

To receive Christ is an expression of love. For it is a cordial reception He claims. His language is, "My son, give Me thine heart".

Endnotes:
1. Reprinted, with slight editing, from a little volume, Soul Counsel, which, apart from this sermon, consists entirely of letters by Anderson.