6:30-34
“And the apostles gather themselves together unto Jesus; and they told him all things whatsoever they had done and whatsoever they had taught. And he saith unto them, Come ye yourselves apart into a desert place, and rest a while. For there were many coming and going, and they had no leisure so much as to eat. And they went away in the boat to a desert place apart. And the people saw them going, and many knew them, and they ran there together on foot from all the cities. And he came forth and saw a great multitude, and he had compassion on them, because they were as sheep not having a shepherd: and he began to teach them many things” (6:30-34, R.V.).
The execution of John the forerunner constituted an epoch in the ministry of the Blessed Lord. It showed that Israel would not receive divine testimony. From this point onwards He instructed His disciples plainly concerning His own sufferings and death which would follow at Jerusalem.
In the appointed order of God John was constituted the pioneer of the Faithful and True Witness, bearing testimony to Him in a remarkable manner from his earliest history. Was it not through the son whom she had not seen that Elizabeth was first able to hail Mary as the mother of her Lord?
(Luke 1:41-45). That light of witness which shone so feebly at the outset rose to the zenith of its full brilliance when John's clarion call rang out for all who had ears to hear, “Behold the Lamb of God who taketh away the sin of the world.” From that moment the lamp of prophecy waned, for John was soon delivered up to prison, and Jesus Himself came into Galilee, preaching the gospel of the kingdom of God (Mark 1:14). And the preaching of Jesus continued up to the period to which we have arrived—some two years later.
During this lengthy period—for him—John had languished in confinement, waiting for the day to break and the shadows to flee away.
The voice of the Messiah was heard in the land, throughout Judea and Galilee. When he himself had cried in the wilderness, multitudes had flocked to his preaching and to his baptism. Now One was speaking whose shoe-latchet he was not worthy to stoop down and unloose. Yet week after week, sabbath after sabbath, new moon and passover went by, and the kingdom was not restored to Israel.
As we consider John's long and dreary imprisonment, can we chide him as an impatient man because he sent disciples to Jesus, asking, Art thou he that should come, or look we for another? The Master did not upbraid him nor may we. The truth was that the lofty ideals of Messiah's glorious kingdom were not to be realized in a human fashion, and since signs of immediate deliverance from the oppressor were wanting, many of the sons of Israel would on that account stumble at the Stone Jehovah was setting in Zion.
The humble guise of the Messiah caused the thoughts of many hearts to be revealed, and the Baptist's among others. Nevertheless the Lord said to the disciples of John, “Blessed is he whosoever shall find none occasion of stumbling in me” (Matt. 11:6).
It would seem that God in His inscrutable wisdom delayed the final removal of John from the earth until Messiah had delivered an adequate testimony to the people of Israel, and that testimony was seen to be unheeded and rejected.
The martyrdom of John was in effect a public act, signifying that Israel was not ready to receive the One of whom John spake (Mark 9:12, 13), just as the martyrdom of Stephen was the public act which proclaimed that the nation would not accept the crucified Messiah whom God had glorified and whom Stephen was preaching.
The coincidence of the testimonies of John and Jesus, and the personal love Jesus had for the Baptist are special features of Matthew's Gospel more than Mark. It is there noted how the news of his death affected Him. “Accomplishing in lowly service (however personally exalted above him) together with John, the testimony of God in the congregation, He felt Himself united in heart and in His work to him; for faithfulness in the midst of all evil binds hearts very closely together; and Jesus had condescended to take a place in which faithfulness was concerned (See Psa. 40:9-10). On hearing therefore of John's death He retired into a desert place.”
The kingdom which John proclaimed was not then to be set up in power, and he was therefore taken away, for the time of his public reward as a righteous prophet was deferred until the Son of man should come in His glory, and the people should say, “Blessed is he that cometh in the name of the Lord.” Thus the powers in authority wrought their evil will upon the Baptist, as they would shortly do upon Jesus. This the Lord knew, though His apostles did not. Hence we find that about this period the Lord began to withdraw Himself more from the populace, and to devote Himself to the instruction of the apostolic band in regard to the sufferings and death that awaited Him at Jerusalem. It was needful for them to know the mysteries of His person and work, and thus in measure to be equipped to become able ministers of the new covenant in the particular form in which it was soon to be introduced.
A summary showing the connection referred to may be helpful. Comparing the first three Gospels, it will be observed that following immediately upon the account of the death of John the Baptist we have a record of the events named below—
(1) Jesus taking His disciples apart (Matt. 12; Mark 6; Luke 9).
(2) Jesus feeding the crowds who sought Him out, but leaving the apostles to cross the lake alone, though He eventually came to their deliverance in the storm (Matt. 14; 15; Mark 6; 7; Luke 9).
(3) Jesus inquiring what men said of Him, and eliciting personal confession from the apostles (Matt. 16; Mark 8; Luke 9).
(4) Jesus speaking precisely of His sufferings and death at Jerusalem, and of the cross of discipleship.
While the general order of this sequence is found in the three Synoptists, the several events enumerated are brought into closest juxtaposition in the Gospel by Luke.
GATHERING TO JESUS
The apostles at the bidding of their Master had gone in various directions in the service of the kingdom. That particular service being now completed they “gather themselves together unto Jesus.” It is not stated that they were directed to do so. In a sense it was the natural thing to do. To assemble to Him was the instinctive act of their spirits. To whom else should they go? For them there was now but one Master upon the earth, and accordingly they spontaneously gathered themselves together to the Lord and told Him all their doings and all their sayings.
The act was a simple, natural, obvious one historically; but it is often forgotten that the principle of it abides true, so long as there is service to Christ in exercise upon the earth. Are there deeds to be done, and words to be said in His Name in an unfriendly world? When the mission is ended let the report of the proceedings be made at headquarters: whether the necessity arises daily, weekly, or yearly, the principle underlying it is the same. The Master tells His servants what to do; the servants tell their Master what they have done. In a well-known promise, He Himself has shown that this practice was to be continued during the time of His absence. Laying down the general principle, He said, “Where two or three are gathered together unto my name, there am I in the midst” (Matt. 18:20). [W.J.H.]
(To be continued)