THE APOSTLE OF THE RECONCILIATION 37

The unfolding of the divine purpose is closely connected with the revelation of Christ Himself. It will be found

that the circle of truth widens and deepens as the time arrives for some deeper title of Christ to come forth. The

inner circle, latest in time of revelation and first to be fulfilled and exhausted, is associated with David. To this the

first portion of Matthew is devoted (Matt. 1 to 16). The next circle, which goes back in history, and looks forward

beyond the confines of the rule of David, is connected with Abraham. The second portion of Matthew (Matt. 17 to

28) and the Acts belong to this section of the purpose.

Luke's Gospel goes back behind both Abraham and David, and traces the genealogy of the Saviour back to

Adam. This forms the basis for Paul's message to the Gentiles; and indeed, it is Paul alone of all the New Testament

writers who makes known the wondrous and far-reaching connection that is established in the purpose of God

between Adam, mankind (including Jew and Gentile), and Christ. Romans 5 associates the reconciliation with

Adam. This scope is wider than that of Matthew.

Paul in his prison ministry includes not only earth, but heaven: not only Son of David, Son of Abraham, and Son

of Adam, but Christ as `The firstborn of all creation', which is parallel with the first chapter of John's Gospel, whose

great object is to testify that Jesus is the Christ, the Son of God.

In Luke's Gospel we have several features which tend to emphasize the special object with which he selected the

words and works of the Son of God. Matthew, Mark, Luke, and John give us some of the sayings of John the

Baptist, and among them the reference to Isaiah 40, `The voice of one crying in the wilderness'; but Luke alone

anticipates the reconciliation by giving the words `and all flesh shall see the salvation of God' (Luke 3:6). Matthew,

on the other hand, gives his distinctive note, alone recording the words of John, `Repent ye: for the kingdom of

heaven is at hand' (Matt. 3:2). There is evident selection here, each keeping to his theme.

Matthew makes mention of the visit of the wise men, with their question, `Where is He that is born King of the

Jews?' (Matt. 2:2). He also gives the prophecy of Micah, of the One Who should be born in Bethlehem to be ruler

of the people of Israel. Luke, however, makes no reference to the wise men or their quest: he tells of the angel's

words to the shepherds. The message of the angel was wider than that of the wise men. Not King of the Jews, but:

`... behold, I bring you good tidings of great joy, which shall be to all people. ... Glory to God in the highest, and

on earth peace, good will toward men' (Luke 2:10,14).

Here is the germ of the reconciliation. The same note is struck in the blessing of Simeon:

`... mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten

the GENTILES, and the glory of Thy people Israel ... this child is set for the fall and rising again of many in Israel'

(Luke 2:30-34).

Let it be observed that Simeon, speaking prophetically, placed the Gentiles first, as the kingdom would not be set

up at the first advent, owing to the unrepentance of Israel.

Matthew, Mark and Luke alike record the temptation of Christ as preceding His public ministry. The opening

words of Christ's ministry as recorded by Matthew are `Repent: for the kingdom of heaven is at hand' (Matt. 4:17).

Mark gives as His opening message, `The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe

the gospel' (Mark 1:15). Luke commences the ministry of the Lord, however, in Nazareth, and records a remarkable

statement, which indicates the Gentile tendency of that Gospel. After having read from the prophet Isaiah, the Lord

closed the book at the words, ` ... the acceptable year of the Lord' (Luke 4:19), leaving the remainder of the prophet's

utterance (which refers to the time of Israel's restoration) unquoted. He followed this reading by a remarkable

allusion to Old Testament history. Many widows were in Israel in the days of Elijah, but the only widow to whom

that prophet was sent was a Gentile! Many lepers were in Israel in the time of Elisha, but none were cleansed save a

Gentile! Now observe the changed attitude of His hearers: