(Read Matt, xi.)
There is a never-failing freshness in every part of the Word of God, but especially in those portions of it which present to us the blessed Person of the Lord Jesus; which tell us what He was, what He did, what He said, how He did it, and how He said it; which present Him to our hearts in His comings and goings, and matchless ways, in Η is spirit, tone, and manner, yea, in His very look and gesture. There is something in all this that commands and charms the heart. It is far more powerful than the mere statement of doctrines, however important, or the establishment of principles, however profound. These have their value and their place, most assuredly; they enlighten the understanding, instruct the mind, form the judgment, govern the conscience, and, in so doing, render us invaluable service. But the presentation of the Person of Christ transfixes the heart, rivets the affections, satisfies the soul, commands the whole being. In short, nothing can possibly exceed occupation of heart with Christ Himself, as the Holy Ghost has unfolded Him to us in the Word, and especially in the inimitable narratives of the gospels. May it be given as, beloved reader, to prove this, as we hang together over the eleventh chapter of the Gospel of Matthew, in which we shall get a view of Christ, he true Workman, in His rebuffs, His resources, and His returns—the rebuffs which He met with in His ministry; the resources which He found in God; and the returns which He makes to us. And first, then, let us look at The Rebuffs.
There never yet was one who stood as a workman for God, in this world, that had not to encounter rebuffs in some shape or form, and the only perfect Workman is no exception to the general rule. Jesus had His rebuffs and disappointments, for had it been otherwise with Him, He could not sympathize with those who have to meet them at every stage of their career. He, as man, perfectly entered into everything that man is capable of feeling, sin excepted. " He was in all points tempted like as we are, yet without sin." " He is touched with the feeling of our infirmities.' He perfectly understands, and fully enters into, all that His servants have to pass through in their work.
Now, in this eleventh chapter, the Spirit has grouped together a series of those rebuffs or disappointments which the perfect Workman, the true Servant, the divine Minister had to encounter, in the discharge of His ministry. The first of these came from a quarter from which we should not have expected it, namely, from John the Baptist himself. " Now, when John had heard in the prison the works of Christ, he sent two of his disciples, and said unto him, Art thou he that should come, or do we look for another?"
It is very evident that at the moment in which the Baptist sent this message to his Master, his spirit was under a cloud. It was a dark season in his experience. This was nothing uncommon. The very best and truest of Christ's servants have had their spirits overcast at times, by the dark shadows of unbelief, despondency, and impatience. Moses, that highly honored, faithful servant of God, gave forth, on one occasion, such accents as these, " Wherefore hast thou afflicted thy servant, and wherefore have I not found favor in thy sight, that thou layest the burden of all this people upon me......I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favor in thy sight, and let me not see my wretchedness." (Numb. 11:11-15.) Such was the language of the meekest man upon the face of the earth -language drawn forth, no doubt, by very aggravating circumstances, even by the murmuring voices of six hundred thousand footmen—but still it was the language of Moses; and surely it would ill become us to marvel, for where is the mere mortal who could have endured the intense pressure of such a moment? What merely human embankment could have resisted the violence of such a mighty tide?
Again, we find Elijah the Tishbite, in a moment of heavy pressure, when a dark cloud was passing over his soul, flinging himself down under a juniper tree, and requesting for himself that he might die. " It is enough; now. Ο Lord, take away my life; for I am not better than my fathers." (1 Kings 19:4.) This was the language of Elijah, one of the most highly honored of the servants of Christ—language evoked, no doubt, by a combination of the most discouraging influences-but still it was the language of Elijah the Tishbite; and let no one blame him until he himself has passed, without a wavering feeling or a faltering word, through like conditions.
In like manner, also, we find Jeremiah, another of Christ's highly-favored workmen, when under the smitings of Pashur, and the derisive insults of the ungodly around him, giving vent to his feelings in such language as this, " Ο Lord, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed; I am in derision daily, every one mocketh me. For since I spake, I cried out, I cried violence and spoil; because the word of the Lord was made a reproach unto me, and a derision daily. Then I said, I will not make mention of him, nor speak any more in his name." And, again, "Cursed be the day wherein I was born: let not the day wherein my mother bare me be blessed. Cursed be the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad. And let that man be as the cities which the Lord overthrew, and repented not: and let him hear the cry in the morning, and the shouting at noontide. Because he slew me not from the womb; or that my mother might have been my grave, and her womb to be always great with me. Wherefore came I forth out of the womb to see labor and sorrow, that my days should be consumed with shame?" (Jer. 20:7-9, 14-18.) Such was the language of the weeping prophet—language drawn forth, no doubt, by sharp rebuff's and sore disappointments in his prophetic ministry, but still the language of Jeremiah; and, ere we condemn him, let us see if we could acquit ourselves better under similar pressure.
Need we wonder, then, after reading such records as the above, when we find the Baptist, amid the gloom of Herod's dungeon, faltering, for a moment. Should we be greatly astonished to discover that he was made of no better material than the workmen of former generations? If Israel's lawgiver, Israel's reformer, and Israel's weeping prophet had, each in his day and generation, tottered beneath the ponderous weight of his burden, are we to be surprised to find "John the son of Zacharias" giving way to a momentary feeling of impatience and unbelief, beneath the dark shadow of his prison walls? Assuredly not, until we ourselves have sat unmoved amid similar influences.
And yet we have ventured to assert that John's message was a rebuff and a disappointment to the spirit of his Master. Yes, that is just what we assert, and we find the authority for our assertion in the style of Christ's answer. " Jesus answered and said unto them, Go and show John again those things which ye do hear and see. The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he whosoever shall not be offended in me."
It is very possible, nay probable, that the Baptist, under a passing shadow of unbelief, had been tempted to wonder if indeed Jesus was the One to whom he had, in the discharge of his ministry, borne such full and unqualified testimony. He was, doubtless, stumbled, for the moment, when he saw himself in the iron grasp of Herod, and heard of the works of Christ. His poor heart might indulge itself in such reasoning as this, " If indeed this be the glorious Messiah for whom we looked, whose kingdom was to be set up in power, then why is it thus with me His servant and witness? Why am I here in the gloom of this prison? Why is not the strong hand of power stretched forth to free me from these bonds and fling open these prison doors? "
If such were the reasonings of the captive Baptist, and we can easily believe it, what a powerful, pointed, pungent answer lay folded up in his Master's reply! He points him to those grand moral evidences of His divine mission, which were amply sufficient to carry conviction to every one that was taught of God. Was it not to be expected that if the God of Israel appeared in the midst of His people, He should address Himself to their actual condition? Was that the moment for the display of mere power? Could the Son of David set up His throne amid disease and misery? Was there not a demand for the exercise of patient, lowly grace and mercy in the midst of the varied and multiplied fruits of sin? True, mere power could have burst open Herod's prison, and set the captive free; but then what about the lame, the blind, the deaf, the leper, the dead, the poor, the wretched? Could the display of royalty alleviate their condition? Was it not plain that something else was needed? And was it not equally plain that that something was being supplied by the gracious, tender, soothing ministrations of the lowly Jesus of Nazareth? Yes, and the Baptist ought to have known this. But ah! beloved reader, you and I may well tread softly in the prison chamber of this honored servant of Christ, not only because grace would have us so to do, but also because of the conviction which, assuredly, must possess our souls that, had we been in his position, the foundations of our personal faith, if not sustained by grace, would have given way far more deplorably.
Still, it is important that we should fully comprehend the failure of John the Baptist, and sedulously gather up the seasonable instruction furnished by his temporary depression. We shall do well to see, with distinctness, what was lacking in his faith, in order that we ourselves may profit by this touchingly interesting narrative. It would have greatly helped the Baptist had he only understood and remembered that this is the day of Christ's sympathy, and not the day of His power. Were it the day of His power, there would be no dungeon, no block, no stake, no trial, or pressure, or sorrow of any sort or description for the saints of God. There would then be no ripple upon the ocean, no cloud in the sky, no storm to brave, no roughness to endure. But this is the day of Christ's sympathy; and the question for the tried and tempted, the harassed and oppressed, is this, " Which would you rather have, the power of Christ's hand in deliverance from the trial, or the sympathy of Christ's heart in the trial? " The carnal mind, the unsubdued heart, the restless spirit, will, no doubt, at once exclaim, " Oh! let Him only put forth His power and deliver me from this insupportable trial, this intolerable burden, this crushing difficulty. I sigh for deliverance. I only want deliverance."
Some of us can well understand this. We are so often like a bullock unaccustomed to the yoke, restlessly struggling, instead of patiently submitting; rendering the yoke all the more galling and grievous by our senseless and useless efforts to shake it off. But the spiritual mind, the subdued heart, the lowly spirit, will say, and that without a single particle of reserve, "Let me only enjoy the sweet sympathy of the heart of Jesus in my trial, and I ask no more. 1 do not want even the power of His hand to deprive me of one drop of consolation supplied by the tender love and profound sympathy of His heart. I know, assuredly, that He could deliver me. I know that He could, in the twinkling of an eye, snap these chains, level these prison walls, rebuke that sickness, raise up that beloved object that lies before me in the cold grasp of death, remove this heavy burden, meet this difficulty, supply this need. But if He does not see fit to do so, if it does not fall in with His unsearchable counsels, and harmonize with His wise and faithful purpose concerning me so to do, I know it is only to lead me into a deeper and richer experience of His most precious sympathy. If he does not see it right to take me off the rough path of trial and difficulty—that path which He Himself, in perfection, and all His saints, from age to age, in their measure, have trodden—it is His gracious purpose to come and walk with me along that path which, though rough and thorny, leads to those everlasting mansions of light and blessedness above."
We cannot, for a moment, doubt but that the knowledge and recollection of these things would greatly have relieved the heart of John the Baptist, in the midst of his prison experiences; and surely they would serve to soothe and sustain our hearts amid the varied exercises through which we are called to pass, in the wilderness scene. The moment has not vet arrived for Jesus to take to Himself His great power, and reign. It is the day of His patience with the world, of His sympathy with His people. We must ever remember this. He did not put forth the strong hand of power to avert aught of His own suffering. Nay, when Peter, in mistaken zeal, drew the sword in His defense, He said, " Put up again thy sword into its place; for all they that take the sword shall perish by the sword. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled that thus it must be? " Matt. 26:52-54.
But while we fully recognize the momentary failure of John the Baptist, and while we clearly discern the points in which his faith proved itself defective, let us remember the pressure of his circumstances, and the great practical difficulty of the lesson which he was called to learn within his prison walls. It is very hard for a workman to find himself laid aside. Indeed there are few things more difficult for an active mind than to learn that we can be done without. We are so apt to think that the work cannot get on without us. And yet the Lord can soon teach us our mistake. Paul's bonds advanced the cause of Christ. The imprisonment of one great preacher drew out a multitude of minor preachers. Luther's confinement in the Wartburg furthered the cause of the Reformation.
Thus it is always, and we have all to learn the wholesome lesson that God can do without us, that the work can go on without us. This holds good in every case. It matters not, in the least, what our sphere of action may be.
We may not be apostles or reformers, teachers or preachers; but whatever we are, it is well for us to learn that we can very easily be spared from the scene around us. The remembrance of this gives great rest to the heart. It tends amazingly to cure us of all that bustling self-importance which is so truly hateful, and enables us to say, " The Lord be praised! The work is being done. I am satisfied."
To be continued, if the lord will.