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CHRIST FORETELLS HIS OWN SUFFERINGS
WE are informed respecting some of the heathen philosophers, that they had a doctrine for the vulgar, and a different doctrine for their own immediate disciples. Not so our blessed Lord; he had the same doctrine for all: but he communicated some things more plainly to his select followers, because they had, by reason of their constant attendance upon him, a clearer conception of his meaning, and because they were afterwards to become the instructors of the world. Hence we find that he explained to them in private what he had spoken to the public in parables: and in these private, no less than in his public, instructions, he was indefatigable; embracing every opportunity, whether when sitting in the house, or when walking by the way. He was now walking with his Disciples towards Jerusalem; and, as his death was speedily approaching, he judged it right to apprise them what they were to expect. He knew how great a stumbling-block his sufferings were likely to prove to those who did not understand the reason and necessity of them; and therefore he determined once more to inform them, that the sufferings were not unexpected casualties, but events foreseen by him and fore-ordained by God.
In this passage there are two things to be noticed;
I. The minuteness of our Lord’s prophecy—
We can scarcely conceive a prophecy to be more circumstantial than that before us: and in this view it reflects peculiar light on,
1. His character as a man—
[The particular sufferings here specified are most terrible to flesh and blood: yet behold, he speaks of them with as much composure as if they were light and insignificant. But in regarding them with such indifference, he shewed how undaunted was his fortitude, how ardent his zeal, how unquenchable his love. Previous to his specifying these things, when he did but manifest a readiness to go up to Jerusalem, where the Jews of late had sought to stone him, his Disciples were amazed at his intrepidity, and trembled for themselves lest they also should be involved in difficulties through him [Note: Compare Joh_11:7-8; Joh_11:16; Joh_11:37. with Mar_10:32. He “went before: they “amazed, and afraid.”]: and, if they were so agitated with a confused apprehension of probable evils, how great must his resolution have been, who saw every trouble distinct and certain, and yet went forward boldly to meet it all! But he had undertaken to glorify his Father upon earth, and to open a way for the display of all his perfections in the salvation of fallen man; and he would not go back: yea, foreseeing what a “bloody baptism he had to be baptized with, he was quite straitened till it should be accomplished.” The only alternative was, to bear the sins of men in his own body, or to leave them to perish under the wrath of God: and though he knew how dreadful that wrath was, and that, if not borne by him as their surety, they must bear it for ever, he went forward a willing sacrifice, and “gave himself up for us an offering to God of a sweet-smelling savour.” These heavenly virtues, I say, are all heightened by the consideration, that he had a distinct view of the indignities that were to be offered to him, and the miseries that he was to endure; and his prophetic enumeration of them discovers and illustrates the unrivalled excellencies of his character.]
2. His office as the Messiah—
[What clearer proof could be given of his Messiahship? Two questions I would put to any one that doubts the Messiahship of Jesus; and I will defy all the infidels upon earth to answer them: Could any impostor foresee such events? or, Would any impostor rest his pretensions on the accomplishment of them? We may conceive an impostor to foresee, that he shall be treated with much indignity, and that he shall be put to death: I say, he may see so great a probability of these things, as that he shall venture to predict them: but the circumstances foretold by our Lord are beyond the sphere of probability. Compare the account of this prophecy as it is related in the text, and by St. Matthew [Note: Mat_20:18-19.]: Jesus foretells that he was to be betrayed, and “delivered up into the hands of the Chief Priests and Scribes;” that he was to undergo the formality of a trial, and “be condemned” by a judicial sentence: that he should then not be put to death by them, but “be delivered unto the Gentiles,” and by them be mocked, and spitefully entreated, and spit on: that by them also he should be scourged; and after that should “be crucified” as a slave. Now the probability was, that he would be tumultuously stoned to death by the Jews; because that was the punishment annexed to the crime of which they accused him, namely, blasphemy; and because they had repeatedly attempted to stone him before. As for the Jews delivering him up to the Romans, particularly after the Roman Governor had given them leave to “take and judge him according to their law,” it was highly improbable, considering how jealous the Jews were of the Roman power, and how much they hated it. But supposing him delivered up to the Romans, what reason was there to think that he should he insulted by them, and in the precise manner which he described? But why should they “scourge” him? or, if he must be scourged, why must he be put to death, and that too the death of a slave? No other persons were scourged and crucified too: and the fact is, that Pilate ordered him to be scourged in order to prevent his crucifixion: he hoped, that the Jews, when they saw how severely he had been scourged, would have been satisfied to let him go: and it was nothing but a most singular concurrence of most implacable enmity on their part, and most shameful cowardice on his, that produced the accomplishment of the whole prophecy. I ask then again, Could any impostor foresee such events? or rather, must not he who did foresee them be endued with a divine prescience, that proved him incontestably to have been sent from God?
But supposing for argument sake that an impostor might guess at these things, and venture to predict them; would any impostor rest his pretensions on the accomplishment of such events as these? Though he might foretell many indignities to be offered him, would he predict his death, and so cruel a death as that of the cross, when he would thereby be precluded from reaping any benefit from his imposture, and be hurried into the eternal world to answer for his deceit at the tribunal of his God? Would any man in his senses act such a part as this? But if we could suppose it possible that a man should be so under the influence of vanity, as to sacrifice his present and eternal welfare for the purpose of leaving a name behind him, and being followed by survivors as a founder of a sect, would he be mad enough to give out, as our Lord did, that he “would rise again the third day?” Would he fix on a test which in so short a time should prove his imposture, and expose him to the scorn and derision of the whole world? They who can believe that any impostor would do this, have no cause to complain of any thing incredible in the sacred oracles; for all the difficulties that can be found in the whole scheme of Christianity, are nothing in comparison of this, no, not worthy of a thought.
Besides, our blessed Lord speaks of “all these things as written by the prophets concerning the Son of Man;” so that they also, living at the distance of many hundred years from him, and from each other, must have been confederate with him, if he was an impostor: but, if this could not be, then does this circumstantial prediction of his sufferings and resurrection, accomplished as it was in every minute particular, prove beyond a doubt, that he was the true Messiah.]
Let us now proceed to notice,
II. The dulness of his Disciples in comprehending it—
Nothing could be plainer than his words: there are no figures, no metaphors, no parabolical expressions; all is clear, plain, literal, explicit. Whence then was it that the Disciples could “not understand these things; that this saying was hid from them, neither knew they the things which were spoken?” The truth is, they were blinded,
1. By their prejudice—
[They had, in common with their nation at large, formed a notion that the Messiah was to be a temporal Prince, and not only to liberate them from the Roman yoke, but to establish an universal empire upon earth: and as the things which Jesus predicted were altogether irreconcileable with those ideas, they could not at all receive his word, or comprehend his meaning. He had often repeated the same truths to them: but still they could not understand him. Now it is owing to this cause that the Gospel is so little understood at this day. Men have formed pre-conceived notions of religion; and, because they do not find them confirmed by the sacred writers, they cannot receive even the plainest declarations of God himself. The current idea of religion is, that ‘we are imperfect creatures, needing some amendment; yet, provided we are not grossly immoral, we have nothing to fear: if we are sober and honest, and just and charitable, and approve ourselves good members of society, God will readily pardon our little imperfections; and whatever is wanting to recommend us to his favour, Jesus Christ will supply. These are the views almost universally adopted, and the sentiments that are maintained, wherever religion is made the subject of conversation. Now when persons, possessed of these ideas, hear that we are altogether corrupt and abominable, and justly exposed to the curse and wrath of God for our innumerable violations of his law, they cannot tell what we mean: we appear to them to be misrepresenting and libelling human nature. When they hear that we must be created anew in Christ Jesus, and “be renewed in the spirit of our minds,” that “old things must pass away, and all things must become new,” and that “except we be born again, we cannot enter into the kingdom of heaven,” they have no idea what it is that we mean; but without much inquiry they take for granted that these are some gloomy or extravagant notions of wild enthusiasts. When they hear that we must “flee to Christ for refuge,” just as the man who had accidentally slain a person fled to the city of refuge from the pursuer of blood; and that, if we do not actually get our souls washed in his blood, we must eternally perish; we seem to them to be alarming men without necessity, and to be discouraging the practice of good works. So also, when they hear that we are to devote ourselves altogether unto God, “living not to ourselves but unto him,” and “walking in all things as Christ walked,” we appear to them to be requiring a degree of sanctity that is not to be attained, and that is incompatible with the common offices of life. Their own notions are so deeply rooted in their minds, and they pay so little attention to any thing spoken in the Scriptures, that they cannot conceive how sentiments so different from those which they have imbibed, can possibly be true.
To counteract this fatal evil, I would earnestly entreat all to lay aside their pre-conceived notions, and to come to the sacred volume, not as critics to sit in judgment upon God, but as little children to be instructed by him: on opening that blessed book, we should lift up our hearts to God, and pray with David, “Open thou mine eyes, that I may behold wondrous things out of thy law.”]
2. By their worldliness—
[It is surprising to what an extent the love of this world yet predominated in the hearts of the Apostles. One would have supposed, that now at least for a few moments they should lose sight of their ambitious projects, and turn their minds to higher objects of pursuit: but not all that our Lord had said respecting his own sufferings, had in the least damped their expectations of worldly good: for St. Matthew tells us, that “then came James and John, with their Mother Salome, uniting their requests, that these two might be the chief ministers in his kingdom:” and the other ten Apostles, instead of pitying them for their folly, were filled with indignation against them, for endeavouring to secure posts of honour, which they were equally entitled to, and equally ambitious to attain [Note: Mat_20:19-21; Mat_20:24.].” Can we wonder that, in such a state of mind as this, they could not comprehend what our Lord spoke about his sufferings and death?
Here again we see whence it is that men are so slow of heart to receive the self-denying truths of the Gospel. We call men to renounce the world, to “come out from it,” to “be crucified to it,” to consider themselves altogether as “pilgrims and sojourners in it,” and to “have their conversation in heaven:” but how can they comply with such exhortations as these? We tell them, that if they will be Christ’s disciples, they must deny themselves, and take up their cross and follow him: we tell them, that they must be conformed to him in sufferings, if ever they will be partakers with him in glory: but how can they endure such doctrines who are looking for wealth and honour and ease as the great sources of their happiness in life? “How can they believe who receive honour one of another, and seek not the honour which cometh of God only?” We have a remarkable illustration of this truth in the conduct of the Pharisees: our Lord had told them that they “could not serve God and Mammon:” and immediately it is recorded of them, that “being covetous, they derided him [Note: Luk_16:14.].” What! was there any thing absurd in our Lord’s declarations? No: but the Pharisees were reduced to the necessity of condemning either themselves or him: themselves they would not condemn, because they were determined not to renounce their covetous desires; and therefore they condemned him as a weak, foolish enthusiast. Thus it is with worldlings in every age and place. Not but that they see more than they are willing to confess; but that, “being averse to receive the truth, God gives them over to their own delusions, till at last they believe their own lie [Note: 2Th_2:10-12.].”
How then shall this evil be counteracted? Let us be aware that there is a bias within us, and that Satan makes use of our corruptions to blind our eyes and to harden our hearts. Let us beg of God to take the veil from our hearts, and so to irradiate our minds with divine knowledge, that we shall be constrained to “receive the truth in the love thereof.”]
From hence arise two obvious and important questions:
1. What know I of Christ?
[We have certainly in some respects the advantage of the Apostles during the time of Christ’s continuance on earth; because we have clearer light given us, and fewer prejudices to contend with. We therefore, as far as respects our speculative views of Christianity, are better instructed than they. But wherein do we differ from them in their practical views? Are we not as blind to the spiritual nature of the Gospel as they? We see indeed that Christ has suffered; but do we see the necessity of those sufferings for our salvation, and the sufficiency of them for the salvation of the whole world? Or, if we do see these truths nationally, do we view them as the life, the soul, the essence of all religion? Do we live upon them, and glory in them, from day to day? — — — Before we can know them thus, we must be “taught of God:” the Lord Jesus himself must “open our understandings,” as he did those of his Disciples: and the Holy Ghost must “shine into our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” We must “receive the Spirit which is of God, before we can know the things that are freely given to us of God [Note: 1Co_2:10-11; 1Co_2:14 and 2Co_4:6.].”]
2. What am I doing for Christ?
[Surely, if he so willingly gave himself up to sufferings for me, I am not afraid of sufferings for him; I am ready to “follow him without the camp, bearing his reproach.” He has told me, that, if I will be faithful to him, the world will hate me as it hated him, and persecute me as it persecuted him. Do these predictions alarm me? and, when I see them fulfilled in others, do I study how I may avoid the accomplishment of them in my own case? Surely, if my heart were right with him, I should be willing to receive him on his own terms, and to follow him in his own way; and, if called to suffer for him, I should “rejoice that I am counted worthy to do so.” Is this then my spirit? and is it my one wish, desire, and labour, that “Christ may be magnified in my body, whether by life or death?” O! that we all might be able to appeal to God, that this is indeed our daily experience! Let us remember, that Christ not only died, but rose again, according to his predictions; and then the shame of his cross was for ever rolled away. So shall it be with us; we may be persecuted for his sake even unto death; but in the resurrection, our crown of glory shall be proportionably bright: let us be contented therefore to “suffer with him, that we may reign with him;” and, in spite of men and devils, let us endeavour to glorify him here, that we may hereafter be glorified with him in a better world.]