XLV.
THE BAPTIST'S INQUIRY AND JESUS' DISCOURSE
SUGGESTED THEREBY.
(Galilee.)
aMATT. XI. 2-30; cLUKE
VII. 18-35.
c18 And the disciples of
John told him of all these things. a2
Now when John had heard in the prison the works of Christ, he sent by his
disciples c19 And John calling
unto him two of his disciples sent them unto the Lord [John had been
cast into prison about December, A. D. 27, and it was now after the Passover,
possibly in May or June, A. D. 28. Herod Antipas had cast John into prison
because John had reproved him for taking his brother's wife. According
to Josephus, the place of John's imprisonment and death was the castle
of Machærus (or Makor), east of the Dead Sea (Ant. xviii.; v. 1,
2). It was built by Herod the Great, and was not very far from that part
of the Jordan in which John had baptized, so that it is probable that Herod
resided in this castle when he went to hear John preach. We learn elsewhere
that Herod felt kindly towards John, and this fact, coupled with the statement
that John called two of his disciples to him, suggests that John must have
been held as an honored prisoner with liberties like those accorded Paul
at Cæsarea--Acts xxiv. 23], a3
and said unto him, {csaying,} Art thou he that cometh, or look
we for another? [The prophets spoke of the Messiah as the coming one,
and John himself had done likewise--Matt. iii. 11.]
20 And when the men were come unto him, they said, John the Baptist hath
sent us unto thee, saying, Art thou he that cometh, or look we for another?
[This passage has been a puzzle to expositors from the very earliest times.
Being unable to understand how the Baptist, being an inspired prophet and
favored with visions of the supernatural, [278] could
give way to skeptical doubts, they have exhausted their inventive genius
to explain what John meant by his question. Among these many explanations
the best is that given by Alford, viz.: that John wished to get Jesus to
publicly declare himself for the sake of quieting all rumors concerning
him, his fault being kindred to that of Jesus' mother when she tried to
hasten Jesus' hour at the wedding of Cana (John ii. 4). But the plain,
unmistakable inference of the text is that John's faith wavered. The Bible
does not represent the saints as free from imperfection. It does not say
that inspiration is omniscience, or that visions and miracles remove doubts.
It took two miracles to persuade Gideon; Moses harbored distrust (Ex. iii.;
iv.), and was guilty of unbelief (Num. xx. 12); Elijah despaired of God's
power (I. Kings xix. 4-10); Jeremiah was slow of belief, and in his despondency
cursed the day of his birth (Jer. xx. 7, 14-18). But the most instructive
parallel is that of Simon Peter. He witnessed the transfiguration of Jesus,
beheld the glory of God, and heard the voice of the Father (Matt. xvii.
1-6); yet he sank below the Baptist, and denied the Lord with cursing;
and no man has ever thought it at all incredible that he should do so.
The trial of John's faith, though not so clearly depicted as that of Peter,
was perhaps equally searching. His wild, free life was now curbed by the
irksome tedium of confinement. His expectations were not fulfilled. The
unfruitful trees had not been cut down, the grain had not been winnowed,
nor the chaff burned, nor should he see any visible tendency toward these
results. Moreover, he held no communion with the private life of Jesus,
and entered not into the sanctuary of his Lord's thought. We must remember
also that his inspiration passed away with the ministry, on account of
which it was bestowed, and it was only the man John, and not the
prophet, who made the inquiry. The inquiry itself, too, should be noted.
It is not, Are you what I declared you to be? but, Being all of that, are
you the one who should come, or must we look for another?
John no doubt shared with all Jews the idea that Messiah was to set up
an earthly kingdom, and seeing in Jesus [279] none
of the spirit of such a king, he seems to have questioned whether Jesus
was to be the finality, or whether he was to be, like himself, a forerunner,
preparing the way for the ultimate Messiah. He did not grasp the thought
that Jesus was both Alpha and Omega; that Jesus, the lowly servant of humanity,
by service and sacrifice is evermore preparing the way for Jesus the King.]
21 In that hour he cured many of diseases and plagues and evil spirits,
and on many that were blind he bestowed sight.
22 And he aJesus answered and said unto them, Go and tell John
the things which ye hear and see: {chave seen and heard;}
a5 the blind receive their sight, and the lame walk, the lepers
are cleansed, and the deaf hear, and the dead are raised up, and the poor
have good tidings to them. [John himself, when thus questioned, had
answered plainly, saying, "No" (John i. 20, 21), and he probably expected
a like categorical answer from Jesus. The indirect answer of Jesus, ending
with a beatitude, was well calculated to waken in John beneficial thoughtfulness,
for it threw his mind back upon the prophecies of God, such as Isa. xxx.
5, 6; xlii. 7; xli. 1-3, etc. It may be inferred that Jesus withheld answering
the messengers and went on with his works of grace, that these might testify
to John more potently than mere words of assertion. Jesus did not work
miracles to gratify skeptical curiosity, but he did use them, as here,
to strengthen wavering faith (Mark ix. 24; John xi. 15; xiv. 11); Jesus
sums up his work in the form of a climax, wherein preaching the gospel
to the poor stands superior even to the raising of the dead. Attention
to the poor has always been a distinctive feature of Christianity. To care
for the poor is above miracles. Modern Orientals are not impressed by the
miracles of the New Testament as such. The sacred literature of India and
China abounds in wonders, and with the people of these lands a miracle
is little more than a commonplace. With them Christ's love for the lowly
is above the miracles. "Wonders and miracles might be counterfeited, but
a sympathy with the suffering and helpless, so tender, so [280] laborious,
so long continued, was not likely to be simulated. Such humanity was unworldly
and divine"--Beecher.]
6 And blessed is he, whosoever shall find no occasion of stumbling in me.
[The scribes had stumbled and failed to believe in Jesus because he did
not fulfill their ideal, or come up to their expectations. Jesus seeks
to woo John from a like fate by the sweet persuasion of a beatitude. John
must realize that it is better for the subject to fall in with the plans
of the all-wise King, as he fulfills the predictions of God the Father,
than for the King to turn aside and frustrate the plan of the ages to humor
the passing whim of a despondent and finite mind.]
c24 And when the messengers of John were departed, {a7
And as these went their way,} che aJesus began to
say unto the multitudes concerning John [The commendation of Jesus
which follows was not spoken in the presence of John's messengers. It was
best that John should not hear it. We also do our work under the silent
heavens and wait for the future plaudit, "Well done, good and faithful
servant"], What went ye out into the wilderness to behold? a
reed shaken with the wind?
8 But what went ye out to see? ca man clothed in soft raiment?
aBehold, they that wear soft raiment cthey
that are gorgeously apparelled, and live delicately, are in kings' courts.
{ahouses.} [After the departure of John's messengers Jesus
immediately clears the character of John of unjust suspicion. John, who
had testified with such confidence as to the office and character of Jesus,
now comes with a question betraying a doubtful mind and wavering faith.
Was John then a vacillating man? Was he guilty of that lack of steadfastness
which the world looks upon as intolerable in all who it esteems great?
Was he blown about by every wind of public opinion like the tall reed (the
Arunda donax) which skirts the Jordan, and which stands, bearing
its beautiful blossoming top twelve feet high one moment, only to bow it
to earth the next, the slender stem yielding submissively to the passing
breeze? Was he a voluptuary about to condescend to flatter Herod and retract
[281] his reproof, that he might exchange his
prison for a palace? Those who had gone to the wilderness to see John had
found no such man, and John was still the John of old. One act does not
make a character, one doubt does not unmake it. John was no reed, but was
rather, as Lange says, "a cedar half uprooted by the storm."]
9 But wherefore went ye out? {c26 But what went ye out to see?}
ato see a prophet? Yea, I say unto you, and much more than a
prophet. [The next verse shows us that John was a messenger as well
as a prophet. Prophets foretold the Messiah, but John was the herald who
announce him. John was miraculously born, and was himself the subject of
prophecy. Great as was John in popular estimation, that estimation was
insufficient.]
10 This is he, of whom it is written, Behold, I send my messenger before
thy face, Who shall prepare thy way before thee. [This quotation is
taken from Mal. iii. 1, where it reads "my messenger . . . before me."
But Mark (Mark i. 2) concurs with Matthew and Luke in the reading given
here. From the change in the words it appears "that Christ is one with
God the Father, and that the coming of Christ is the coming of God"--Hammond.]
11 Verily I say unto you, Among them that are born of women there hath
not arisen a greater {cthere is none greater} athan
John the Baptist: yet he that is but little in the kingdom of heaven {cof
God} is greater than he. [We find from this passage that all true greatness
arises from association, relation and contact with Jesus Christ. To be
Christ's forerunner is to be above teacher and prophet, Levite and priest,
lawgiver and king, and all else that the world estimates as great. If all
greatness be thus measured by contact of Christ, how great must Christ
be! But the least in the kingdom is greater then John. "This shows: 1.
That John was not in the kingdom of God. 2. That, as none greater than
John has been born of women, no one had yet entered the kingdom. 3. That,
therefore, it had not yet been set up; but as John himself, Jesus, and
the Twelve under the first commission, preached, was 'at hand'. [282] 4.
All in the kingdom, even the humble, have a station superior to John's"
(Johnson). Farrar reminds us of the old legal maxim which says,
"The least of the greatest is greater than the greatest of the least,"
which is as much as to say that the smallest diamond is of more precious
substance than the largest flint. The least born of the Holy Spirit (John
i. 12, 13 and iii. 5) is greater than the greatest born of women. They
are greater in station, privilege and knowledge. The dispensations rise
like lofty steps, and the lowest that stand upon the New Testament dispensation
are lifted above the tallest who rest upon the dispensation of Moses. This
is perhaps prophetically suggested by Zechariah--Zech. xii. 8.]
c29 And all the people [the common peopple, and not the
rulers] when they heard, and the publicans, justified God, being baptized
with the baptism of John. [They justified or approved the wisdom of
God in sending such a prophet as John and establishing such an ordinance
as baptism.] 30 But the Pharisees and
the lawyers rejected for themselves the counsel of God, being not baptized
of him. [The counsel of God was that the nation should be brought to
repentance by John, that it might be saved by Jesus; but the Pharisees
frustrated this plan so far as they were concerned, by their proud refusal
to repent. All who followed their example shared their unhappy success.
It is noteworthy that Jesus emphasizes baptism as the test as to whether
men justify or reject God's counsel.]
a12 From the days of John the Baptist until now [a period
of about three years] the kingdom of heaven suffereth violence, and
men of violence take it by force. [Jesus here pictures the kingdom
of heaven as a besieged city. The city is shut up, but the enemies which
surround it storm its walls and try to force an entrance--an apt illustration
which many fail to comprehend. The gates of Christ's kingdom were not opened
until the day of Pentecost (Acts ii.), but men hearing it was about to
be opened sought to enter prematurely, not by the gates which God would
open when Simon Peter used the keys (Matt. xvi. 19), but by such breaches
as they themselves sought to make [283] in the
walls. Examples of this violence will be seen in the following instances
(John vi. 15; Matt. xx. 21; Luke xix. 11, 36-38; xxii. 24-30; Acts i. 6.)
The people were full of preconceived ideas with regard to the kingdom,
and each one sought to hasten and enjoy its pleasures as one who impatiently
seizes upon a bud and seeks with his fingers to force it to bloom. The
context shows that John the Baptist was even then seeking to force the
kingdom.] 13 For all the prophets
and the law prophesied until John. 14
And if ye are willing receive it, this is Elijah, that is to come.
15 He that hath ears to hear, let him hear. [The Old Testament was
the work of a long series of prophets, and this series was closed by John
the Baptist. But John differed from all the others in the series; for they
prophesied concerning the kingdom, while John turned from their course
to preach that the kingdom was at hand, and thereby incidentally brought
upon it the assaults of violence. As to John the Baptist being the prophetic
Elijah,
see p. 102.]
16 But whereunto cthen shall I liken the men of this generation,
and to what are they like? 32 They are {aIt is}
like unto children sitting {cthat sit} in the marketplace {amarketplace}
cand awho call cone to another; aunto
their fellows 17 and cwho
say, We piped unto you, and ye did not dance; we wailed, and ye did not
weep. {amourn}. c33
For John the Baptist is come {acame} neither eating nor drinking,
{ceating no bread nor drinking wine;} and ye {athey}
say, He hath a demon. 19 The Son of man
came {cis come} eating and drinking; and ye {athey}
say, Behold a man gluttonous man and a winebibber, a friend of publicans
and sinners! And wisdom is justified cof all her children. aby
her works. [Oriental market-places were open squares where men transacted
business and where children held their sports. Jesus here pictures two
groups of little ones, one of which wishes to play, the other of which
is sullen and intractable. The mirthful group first seeks to play a wedding
game. They pipe and dance, but the sullen group sits unmoved. Not [284] disheartened
by failure to succeed, the mirthful ones try their hand again and hope
for better luck by playing funeral. But this also fails, causing them to
lift up their voices in questioning remonstrance. Singular enough, the
authorities are about equally divided as to what parties this picture represents.
Some say that the dancers and mourners are the Jewish rulers, and that
Jesus and John refused to comply with their wishes. The grammatical construction
rather favors this view, if we say that "men of this generation" are "like
children who call." But such grammatical constructions are not reliable
in interpreting Oriental imagery. Jesus means that the men of this generation
are like the entire picture presented and does not intend that they
shall be taken as the subjects of the leading verbs of the sentence. A
parallel instance will be found in Matt. xiii. 24-43. In the twenty-fourth
verse Jesus says, "The kingdom of heaven is likened unto a man who sowed
good seed," but in the thirty-seventh verse he says "He that soweth the
good seed is the Son of man," thus making the kingdom of heaven like the
entire parabolic picture, and not the mere subject of its leading verb.
Others say that John came mourning and Jesus came piping, and that the
Jews were satisfied with neither. This was the older view, and had not
expositors been confused by the grammatical difficulties above mentioned,
it would never have been questioned. For the context favors it, and the
whole trend of Scripture demands it. It was God in his messengers--his
prophets and his Son--who came to set the world right. It was these messengers
who took the initiative and who demanded the changes. It was the people
who sulked and refused to comply with the divine overtures. The whole tenor
of Christ's teaching--the parables of the supper, etc.--represents the
Jews as being invited and refusing the invitation. It was John and Jesus
who preached repentance, but there was no instance where any called on
them to repent. Jerusalem never wept over an intractable Jesus, but Jesus
wept over the people of Jerusalem because they "would not." Jesus and John
each besought the people to prepare for the kingdom of God, but the people
sneered at one [285] as too strict and at the
other as too lenient, and would be won by neither. To justify them in rejecting
God's counsel, they asserted that John's conduct was demoniacal and that
of Jesus was criminal, thus slandering each. But the lives or works of
Jesus and John were both directed by the wisdom of God, and all those who
were truly wise towards God--children of wisdom (see Luke,
verse 29, above)--justified or approved of God's course in sending
such messengers. We should observe that with all the cares of his great
mission upon him, the great heart of our Lord took note of the sports of
children.] 20 Then began he to upbraid
the cities wherein most of his mighty works were done, because they repented
not. [That is to say, those cities which were especially favored. It
does not mean that more miracles were worked in them than in all
the other cities; but that more were done in each of these than
in any other.] 21 Woe [rather,
"Alas for thee!" an exclamation of pity more than anger] unto thee,
Chorazin! woe unto thee, Bethsaida! for if the mighty works, had been done
in Tyre and Sidon which were done in you, they would have repented long
ago in sackcloth and ashes. [Jerome says that Chorazin was two, and
Eusebius (probably through the error of his transcriber) says it was twelve
miles from Capernaum. Its site is identified by the Exploration Fund with
the modern Kerazeh, at the northwest end of the lake, two miles from Tell
Hum (Capernaum). Its site is marked by extensive ruins, including the foundations
of a synagogue, columns, and walls of buildings. Bethsaida was probably
a suburb of Capernaum. We have no record of a miracle wrought at Chorazin,
nor of one wrought at Bethsaida either, unless the miracles wrought at
Simon's house--see Sec. xxxii, page
170 were in Bethsaida. Tyre and Sidon were neighboring Phoenician cities
on the Mediterranean coast and were noted for their luxury and impiety.
This comparison between the pagan cities on the seacoast and the Galilean
cities by the lake no doubt sounded strange to Jesus' disciples, but in
the years which followed, Tyre and Sidon received the gospel [286] (Acts
xxi. 3; xxvii. 3), and Tyre became a Christian city, while Tiberias, just
south of Capernaum, became the seat of Jewish Talmudism. Sackcloth was
a coarse fabric woven of goat's or camel's hair, and was worn by those
who mourned. It was called sackcloth because, being strong and durable,
it was used for making the large sacks in which rough articles were carried
on the backs of camels. Such sacks are still so used. Ashes were put upon
the head and face as additional symbols of grief. Jesus here uses these
symbolic words to indicate that these cities would have repented thoroughly.]
22 But I say unto you, It shall be more tolerable for Tyre and Sidon at
the day of judgment, than for you. 23
And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt go down
unto Hades: for if the mighty works had been done in Sodom which were done
in thee, it would have remained until this day.
24 But I say unto you that it shall be more tolerable for the land of Sodom
in the day of judgment, than for thee. [Several great truths are taught
in this paragraph. We note the following: 1. Every hearer of the gospel
is left either much more blessed or much more wretched. 2. That the miracles
which Jesus wrought were calculated to lead men to repentance, for they
demonstrated his authority to demand that man should repent. 3. That even
among those who stand condemned at the judgment there is a difference,
and that it shall be more tolerable for some than for others. 4. That God
takes account of our opportunities when he comes to measure our guiltiness
(Matt. v. 21, 22; x. 15; Luke xi. 47, 48; John ix. 41; xv. 22-24; Rom.
ii. 12). Capernaum was the most favored spot on earth, for Jesus made it
his home. He therefore speaks of it figuratively as being exalted to heaven.
Hades means the abode of the dead. It stands in figurative contrast to
heaven and indicates that Capernaum shall be brought to utter ruin. Though
Jesus was not displeased with the walls and houses, but with those who
dwelt in them, yet the uncertain sites of these cities are marked only
by ruins, and present to the traveler who searches among [287] rank
weeds for their weather-worn stones the tokens of God's displeasure against
the people who once dwelt there. In less than thirty years these three
cities were destroyed. Sin destroys cities and nations, and permanent temporal
prosperity depends upon righteousness. The history of the destruction of
Sodom in the time of Abraham is well known. As it was one of (Num. xiii.
22) the oldest cities of any great importance in Palestine, this reference
to its remaining is the more striking, showing that its destruction did
not come from the mere operation of natural law, but as a divine punishment
meted upon it for its sins--a punishment which might have been avoided
by repentance (Jonah iii. 10). There is hope for the greatest sinner if
Sodom might thus escape.] 25 At that
season [while these thoughts of judgment were in his mind] Jesus
answered [replying to the thoughts raised by this discouraging situation--this
rejection] and said, I thank thee, O Father, Lord of heaven and earth,
that thou didst hide these things from the wise and understanding [the
selfish and shrewd; the scribes and Pharisees, wise in their own conceit--John
ix. 40, 41], and didst reveal them unto babes [the pure and
childlike; the apostles and their fellows who were free from prejudice
and bigoted prepossession. God hid and revealed solely by his method of
presenting the truth in Christ Jesus. The proud despised him, but the humble
received him]: 26 yea, Father, for so it
was well-pleasing in thy sight. [This is a reiteration of the sentiment
just uttered. It means "I thank thee that it pleases thee to do thus."
The Son expresses holy acquiescence and adoring satisfaction in the doings
of Him who, as Lord of heaven and earth, had right to dispose of all things
as it pleased him.] 27 All things
have been delivered unto me of my Father [John iii. 35. All things
necessary to the full execution of his office as Lord of the kingdom were
entrusted to Jesus, but for the present only potentially. The actual investiture
of authority did not take place until the glorification of Jesus (Matt.
xxviii. 18; Col. i. 16-19; Heb. i. 8). The authority thus delivered shall
be eventually returned [288] again--I. Cor.
xv. 28]: and no one knoweth the Son, save the Father; neither
doth any know the Father, save the Son, and he to whomsoever the Son willeth
to reveal him. [Here again are many important truths taught:
1. While we may have personal knowledge of Jesus, we can not know him completely.
His nature is inscrutable. And yet, in direct opposition to our Lord's
explicit assertion, creeds have been formed, defining the metaphysical
nature of Christ, and enforcing their distinctions on the subject which
Jesus expressly declares that no man understands, as necessary conditions
of church membership in this world, and of salvation in the world to come.
"It would be difficult to find a more audacious and presumptuous violation
of the words of Jesus than the Athanasian Creed, with its thrice repeated
curses against those who did not receive its doctrines" (Morison).
2. We can have no correct knowledge of God except through revelation. 3.
Jesus begins the revelation of the Father in this world, and completes
it in the world to come. 4. By this exclusive claim as to the knowledge
of the Father, Jesus asserts his own divinity. 5. Christ's exalted power
comes by reason of his exalted being.]
28 Come unto me, all ye that labor and are heavy laden, and I will give
you rest. 29 Take my yoke upon you, and
learn of me; for I am meek and lowly in heart: and ye shall find rest unto
your souls. 30 For my yoke is easy, and
my burden is light. [The preceding remarks are prefatory to this invitation.
The dominion which Jesus exercises, the nature which he possess, and the
knowledge which he can impart justify him in inviting men to come to him.
The labor and the rest here spoken of are primarily those which affect
souls. That is, the labor and the heavy burden which sin imposes, and the
rest which follows the forgiveness of that sin. Incidentally, however,
physical burdens are also made lighter by coming to Jesus, because the
soul is made stronger to bear them. The meekness and lowliness of Jesus
lend confidence to those whom he invites that no grievous exactions will
be made of them. "Taking the yoke" is a symbolic expression. [289] It
means, "Submit to me and become my disciple," for the yoke is symbolic
of the condition of servitude--see Jer. xxvii. 11, 12; Isa. ix. 4; Acts
xv. 10; Gal. v. 1; I. Tim. vi. 1.]
[FFG 278-290]
