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CHRIST’S COMMENDATION OF JOHN
OUR blessed Lord lost no opportunity of encouraging persons to believe on him. He had forborne to applaud the character of John whilst John was bearing testimony to him, lest it should be thought that there was a concerted plan between them to exalt each other: but, when John was now shut up in prison, and come near to the close of his ministry, our Lord bore testimony to him in the most exalted terms. The people had flocked from every quarter to hear John: and our Lord asked them, what sort of a person they had expected to hear and see: they had not travelled so far to see a fickle man, like a reed shaken with the wind, or a soft effeminate man, like those often bred in courts; but a prophet, who, with self-denying labour and unshaken steadfastness, was instructing and reforming the land: and such indeed he was, even like Elijah of old, whose spirit and character he bore, agreeably to the prophetic representation that had been given of him four hundred years before. Yet eminent as John was, even greater than any prophet that had ever lived, our Lord told his hearers, that the least of his true disciples was really greater than the Baptist himself.
Many interpret this as referring only to those who should preach his Gospel; but though it is true that the Apostles were superior to John in their office, and should far exceed him in the success of their labours, we see no reason for limiting to them what was spoken to the whole multitude: we are persuaded, on the contrary, that this information was intended for the encouragement of all, and as an incentive to them to follow him, with the same avidity and zeal as they had manifested in following John.
Considering the passage thus as referring to all true Christians, we shall take occasion from it to point out,
I. Their pre-eminent advantage—
John was greater than all that had ever been born of woman, not in sanctity (for Daniel, and perhaps several others, were not a whit inferior to him in this respect,) but in office; being the forerunner of the Messiah, who did not merely speak of him at a distance, but pointed him out as present; and declared him to be that very “Lamb of God that should take away the sins of the world.” But the least in the Messiah’s kingdom, which was just then founded upon earth, are greater than he, inasmuch as they have,
1. A fuller discovery of Christ’s character—
[John himself, and indeed the Apostles too, till after the resurrection, had very imperfect views of Christ: they saw not, or saw but very faintly, the dignity of his person, the necessity of his death, the certainty of his resurrection, or the nature of his kingdom: but the most ignorant of Christ’s disciples have a comparatively clear, enlarged, and certain knowledge of him: they know what God has revealed concerning his person, as Emmanuel, God with us; his work, as fulfilling and satisfying the law for us; and his offices, as the Prophet, Priest, and King of his Church and people — — — In this they are as superior to John, as John was to the least enlightened of all the ancient prophets.]
2. A richer experience of his love—
[They can tell, not merely what he is to do, but what he has done: yea, they can say, “He has loved me, and given himself for me.” They have felt the virtue of his blood in purging their consciences from guilt, and the efficacy of his grace in subduing their most inveterate corruptions. They know what it is to receive out of his fulness the blessings which they need, and to maintain sweet fellowship with him from day to day. They have within themselves the evidence that he is a living, a gracious, and an almighty Saviour, who fulfils to them all his promises, guides them by his Spirit, upholds them by his arm, sanctifies them by his grace, comforts them with his presence, and renders them meet for the enjoyment of his heavenly kingdom — — — In this their superiority to the Baptist is as the meridian sun to the early dawn.]
The ministry of John was as remarkable as his endowments. As he had clearer views than all who preceded him, so was the success of his labours incomparably greater: for almost the whole of Jud æ a, and even of the people beyond Jordan, came and were baptized of him [Note: Mat_3:5-6. Luk_16:16.]. Even those who were the most remote from the kingdom of heaven, according to human apprehensions, were the foremost to seek admission into it, and to take it, as it were, from those, who, from their education and professions, seemed most likely to become the subjects of it [Note: This is the sense in which many understand the latter verse of our text. Compare Luk_7:28-30. Mat_21:31-32.]. In this conduct of theirs we may see a lively image of the followers of Christ, and may read,
II. Their universal character—
Whilst they approve themselves the Lord’s people by their views of his salvation, they manifest in relation to it,
1. A fixed purpose—
[They regard the care of the soul as the one thing needful: other things may be good and useful; but this is necessary: it cannot be dispensed with for a single day: nor will any thing be tolerated that would interfere with it. Allurements or menaces are alike disregarded by them: no menace is terrible to them in comparison of God’s displeasure; no pleasure is desirable in comparison of his favour. Hence, if tempted, they reply, What shall it profit me to gain the whole world and lose my own soul? And, if threatened, they answer, “Whether it be right to hearken unto you more than unto God, judge ye.” In a word, they readily part with all to obtain the pearl of great price; and having “bought the truth,” nothing under heaven can induce them to sell it. As in a race the persons contending for the prize may easily be distinguished from the spectators by the earnestness with which they pursue their object, so may these be known amidst a supine and thoughtless generation: they are lights shining in the midst of a dark, benighted world.”]
2. A persevering endeavour—
[Having put their hand to the plough, they will not look back again. They know that they must “endure unto the end, if ever they would be saved;” and they wait upon God in prayer, and beg him to perfect that which concerneth them. They now desire, not merely to be saved from death and hell, but to have Christ dwelling and reigning in them: nor will they ever be satisfied till “every thought of their hearts is brought into captivity to the obedience of Christ.” Hence their diligence in reading the word, and in every ordinance of religion, whether public or private. They find enemies both without and within: but they will not yield to discouragement. They know that their Redeemer is mighty, and able to save them to the uttermost; and therefore they go forth in his strength, and, though defeated, rally; though wounded, fight; though faint, pursue; and never put off their armour till they are made more than conquerors.]
Address—
1. The ignorant Christian—
[Wherein are you superior to John and all the prophets? Truly you are less than heathens, because of your neglect of your superior advantages — — — Remember that God will “take vengeance on them that know him not, and that obey not his Gospel.”]
2. The formal Christian—
[You value yourselves on your moderation: and, if there be a person striving to take the kingdom by violence, you discourage him. You approve of violence in every thing else; and disapprove of it where alone it should be used — — — Did you never hear that “many seek to enter into heaven, but fail,” because they do not strive? Beware lest that be your unhappy case.]
3. The fainting Christian—
[Be not weary in well doing. You have many difficulties, it is true; but you have omnipotence on your side: and “if God be for you, who can be against you?” The temptations you have, may seem peculiar to you; but they are only “such as are common to man:” and God engages that you shall have “none without a way to escape” from it, or strength to withstand it. “Be strong then in the Lord, and in the power of his might.”
But beware of sloth: that will soon enervate the soul, and paralyse every effort in the way to heaven. The promises of God and the assistances of his Spirit do not supersede your own exertions: it is true at this day, as much as in the days of Christ, that “the kingdom of heaven suffereth violence, and the violent must take it by force.”]