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CHRIST’S ANSWER TO JOHN’S DISCIPLES
IT has pleased God in every age so to deal with his most favoured servants as to shew, that though he had raised them up and qualified them for his service, he was not dependent on them, nor needed their labours for the support of his interests in the world. He has permitted many to languish on a bed of sickness, or to be immured in a prison, or to be cut off by an untimely death, when they might have been actively engaged in promoting his glory: and this circumstance has sometimes filled the weak and inexperienced with surprise. But it becomes all to submit with meekness even to his darkest dispensations, assured that, though clouds and darkness may be round about him, righteousness and judgment are the basis of his throne. We are persuaded that this was the frame of the Baptist’s mind when shut up in prison, and apparently neglected by his Lord and Master. Some indeed imagine, that John was himself beginning to doubt whether Jesus were the Christ: but when we consider the miraculous attestations of it which he had received from heaven, and the many testimonies which he himself had borne to Christ, and the evidence which Christ daily gave of his Messiahship, and that there was no other person at that time existing as a rival of Christ, we cannot admit the idea that John’s faith was at all shaken. But his disciples hearing of the wonderful miracles which Christ wrought, yet thinking that, if he were the Messiah, he would have shewn more regard for John, and used his almighty power to liberate him from prison, were much in doubt, and were therefore referred by their master to Jesus himself, in order to get all the satisfaction which they desired. To Jesus they came, and inquired whether he were the true Messiah or not: and our Lord, not choosing to let their faith rest on a mere verbal testimony from himself, gave them the fullest evidence of their senses, and cautioned them against yielding to the force of prejudice, or rejecting him on account of any circumstances which they could not altogether account for. His answer to them will naturally lead us to consider,
I. The grounds we have for faith in Christ—
There were two things to which our Lord appealed in proof of his divine mission:
1. The miracles he wrought—
[These were great and stupendous, wrought on the occasion, publicly, in the sight of these messengers; and they were of such a nature as did not admit of any confederacy or collusion — — — Nothing but a Divine power could have effected such things; and consequently they were unexceptionable testimonies from God himself that he was the true Messiah.
With the disciples of John these miracles must have bad peculiar weight; for John, whom they regarded as their master, had wrought no miracle [Note: Joh_10:41.]; whereas the miracles which they had just seen were precisely such as the Messiah was to perform: and the very same prophet who had spoken most plainly of John’s office, as the forerunner of the Messiah, had specified these very works, as distinctive of the Messiah himself [Note: Isa_35:4-6.].
These works are still a standing proof that Christ was the promised Messiah: and the spiritual effects which are still wrought by his word, and which precisely correspond with those miracles, are yet further evidences of the same truth: for wherever the true Gospel is preached, there “the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, and the dead are raised up” to a new and heavenly life.]
2. The preaching of the Gospel to the poor—
[The philosophers of old addressed themselves only to the great and learned, whilst they wholly overlooked the lower classes of society; and even the prophets were sent principally to the kings and nobles of Israel: but our Lord addressed himself chiefly to the poor: he sought to benefit the meanest and the vilest of mankind. This of itself was a strong presumptive proof that he was the Messiah, because an impostor would rather have sought to gain over to his interests the great and powerful. But it was foretold that the Messiah should have peculiar respect to the poor in his ministrations [Note: Compare Isa_61:1. with Luk_4:18. What is called “the meek” in the one place, is called “the poor” in the other.], and that this regard for them should eminently distinguish his kingdom upon earth [Note: Psa_72:2; Psa_72:4; Psa_72:12-13.].
This evidence also still exists, not merely as an historical fact, but as a matter of daily experience and observation: for it is universally true, wherever the Gospel is preached, that the poor are the people to whom the word is sent, and that they chiefly, though not exclusively, are benefited by it [Note: 1Co_1:26-28.].]
But faith in Christ, notwithstanding these grounds, is not easy to be exercised; as will appear by considering,
II. The difficulties it has to surmount—
Our Lord himself intimates, as indeed the prophets had before declared [Note: Isa_8:14-15.], that he was likely to prove a stumbling-block to many: and it must be confessed that there were many things in him which were calculated to offend a carnal mind.
1. The meanness of his appearance—
[His birth and education as a carpenter, his abject condition, (without even a place where to lay his head,) the poverty of his attendants, together with the contempt poured upon him by all ranks and orders of men, were circumstances which must have been an occasion of stumbling to any one, but especially to those who had been taught to expect only a temporal king, and a triumphant Messiah. Let us only put ourselves in their place, and conceive of a poor carpenter, surrounded by a few illiterate fishermen, and professing himself to be the promised Messiah, the Saviour of the world; what should we think of such pretensions? Whatever miracles he wrought, we should be very slow of heart to believe in him, and very backward to become his acknowledged followers. Something of the same difficulty still exists; and it operates with great force upon the world at large. The followers of Jesus are still “a poor and afflicted people,” despised and hated for his name’s sake: and it is no easy matter to think that they are right, in opposition to the great and learned who reject him: we cannot endure to be told, that “what God has hid from the wise and prudent, he has revealed unto babes:” we are ready to reply, like those of old, “Have any of the rulers, or of the Pharisees, believed on him? But for this people, who knoweth not the law, they are cursed;” they are misguided, ignorant enthusiasts, wholly undeserving of any notice or regard.]
2. The mysteriousness of his doctrines—
[Poor and despised as he was, he professed to be in heaven whilst he was yet on earth; yea, to be one with the Father, and to know and do all that the Father himself either knew or did. He declared that he would give his life a ransom for the souls of men; that all must “eat his body and drink his blood,” if they would be partakers of his salvation; and that as soon as ever they should eat his flesh and drink his blood, they should dwell in him, and he in them, and he would give them eternal life, and raise them up to the enjoyment of it at the last day.
Now these were “hard sayings,” which they were not able to hear. And are they not hard savings still? When we speak of a life of faith on the Son of God, of maintaining the most intimate fellowship with him, and receiving out of his fulness a constant supply of all spiritual blessings, are not these things deemed enthusiastic and absurd? Wherever these truths are insisted on with becoming energy, does not a considerable degree of reproach attach both to those who preach, and those who receive them? Yes; notwithstanding we profess ourselves followers of Christ, “the preaching of the cross is yet foolishness to us,” till God himself has humbled us in the dust, and subdued our spirits to the obedience of faith.]
3. The self-denying nature of his precepts—
[The very first condition imposed on his disciples was, to “deny themselves, and take up their cross daily, and follow him.” He shewed them by his own example what a superiority to every thing in this world he required, and told them plainly that they must be no more of the world than he was: and finally, he warned them, that he would acknowledge none as his disciples, unless they were truly willing, at any time and in any manner, to lay down their lives for him. How offensive these declarations and injunctions were to the carnal hearts of his hearers, we may judge by the conduct of the Rich Youth, who, though convinced in his judgment that Jesus was the Christ, could not prevail upon himself to follow him, but abandoned all his hope in Christ, rather than make the sacrifice that was demanded of him.
And what is it that at this day forms the principal ground of offence against the Gospel? It is the purity of its precepts. If only we would leave men at liberty to indulge their corrupt desires, and to retain their earthly and sensual dispositions, we might set forth the mysteries of the Gospel as strongly as we pleased: but, if we require from our hearers the mind that was in Christ Jesus, and a conformity to his heavenly example, we put a stumbling-block before them, which they fall over to their eternal ruin: they cannot, they will not endure to hear of such requisitions; and on account of their aversion to such restraints they reject the Gospel altogether.]
But that faith which is the gift of God will triumph over all: hence,
III. The commendation given it, when duly exercised—
To have the mind brought to a cordial acquiescence in all that is spoken of the Lord Jesus, is indeed a great victory; and blessed is that man who has attained it: for that acquiescence clearly shews,
1. That he is taught of God—
[It is impossible for the human mind, blinded as it is by innumerable lusts and prejudices, to see the truth and excellence of the Gospel, unless it have been first enlightened by the Holy Spirit; “The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” When Peter confessed his Master to be “the Christ, the Son of the living God,” our Lord told him, that “flesh and blood had not taught him this, but that his heavenly Father had revealed it to him;” on which account he pronounced him truly blessed: “Blessed art thou, Simon Bar-jona,” &c.: and at another time he pronounced all his disciples blessed on a similar account: “Blessed are your eyes, for ye see; and your ears, for ye hear.”]
2. That he is brought into the path of life—
[The man who exercises true and saving faith, must have “passed from death unto life;” for our Lord himself says, “This is life eternal, to know thee, and Jesus Christ whom thou hast sent.” The change that has taken place in him is not in his understanding only, but his heart: he must have become a new creature: the same Divine operation that wrought faith in his heart, must have produced every other grace, according to the measure in which the gift of faith has been bestowed upon him. Having “received Christ Jesus the Lord, he has the privilege of being a child of God.” And is not he blessed? What man on earth has so much reason to rejoice as he? When some were ready to magnify the blessedness of our Lord’s mother on account of her having borne and nourished such a son, our Lord rectified their mistake, and taught them to consider every true believer as more blessed on account of his spiritual relation to him, than she was on account of her relation according to the flesh; “yea rather, blessed are they that hear the word of God and keep it.”]
3. That all the glory of heaven is his—
[Being born of God, he is born “to an inheritance incorruptible, and undefined, and that fadeth not away, reserved in heaven for him; and he shall be kept by the power of God, through faith,” unto the everlasting possession of it. “The Lord will not forsake his people, because it hath pleased him to make them his people.” Say then, is not he blessed that has such a Father, such a Friend, such a Protector, and such a portion? Truly he is blessed: and the Lord himself will ere long pronounce him so: “Come, thou blessed of my Father, inherit the kingdom prepared for thee from the foundation of the world.”]
Address—
1. Those who openly stumble at Christ—
[You think that because many learned persons deny the divinity of his person, and the expiatory power of his death, your rejection of him is excusable. But no such excuse was ever admitted for his enemies of old: nor will it ever be admitted for you. It was foretold that he should be “a rock of offence; and that many would stumble at him and fall:” but it was declared by our Lord himself, that “all who should fall on that stone, should be broken in pieces; and that on whomsoever it should fall, it would grind him to powder.” Beware then how you justify your infidelity or attempt to extenuate its guilt; for the unalterable determination of God is, that “he who believeth not, shall not see life, but that the wrath of God shall abide upon him.”]
2. Those who profess indeed to receive him, but are inwardly offended at him—
[It is to no purpose to receive his word in theory, whilst we practically deny its influence on our hearts. He himself says, “Why call ye me Lord, Lord, and do not the things which I say?” Do not judge yourselves, therefore, by your professions, but by the manner in which you live upon him, and serve him. Whilst there is any one saying of his that appears hard to you, or any one commandment that is grievous, or any other attainment that is not ardently desired by you, your heart is not right with God; and Christ, in that particular, is an offence unto you. O “judge yourselves, that ye be not judged of the Lord.”]
3. Those to whom Christ is altogether precious—
[To those who truly believe, he is precious: his person, his office, his character, his word, his dispensations, all are precious; yea, “he is altogether lovely.” And what shall I say unto you? What more suitable than the angel’s address to Mary? “Blessed are ye among men; ye are highly favoured of the Lord.” You have within yourselves the evidence that Christ is “he that was to come;” and you have no occasion, or disposition, to “look for any other.” If ye are “poor,” adore his name that “his Gospel has been preached to you,” and that you have not heard it in vain. Adore your heavenly Father too, who hath “chosen the poor of this world, to be rich in faith and heirs of his kingdom.” If, on the other hand, ye be among the rich, you have, if possible, still greater reason to adore the riches of his grace, for distinguishing yon thus from the great mass of those who reject him, and for bringing you into his kingdom, notwithstanding all the difficulties which your wealth has interposed to obstruct your entrance. Labour then, with your more numerous talents, to bring more honour to him, and to evince to all around you, that his grace is still as efficacious to heal the diseases of the soul, as ever his word was to heal the diseases of the body. The various persons whom he healed or raised from the dead were witnesses for him in every place: be ye the same; and let the whole of your spirit and conduct approve itself to the world as his workmanship: so shall ye be truly blessed both in time and in eternity.