V. THE CLAIMS OF THE KING. Chs. 11, 12

1. THE MESSIAH PREDICTED BY JOHN. Ch. 11:1-19

1 And it came to pass when Jesus had finished commanding his twelve disciples, he departed thence to teach and preach in their cities.

2 Now when John heard in the prison the works of the Christ, he sent by his disciples 3 and said unto him, Art thou he that cometh, or look we for another? 4 And Jesus answered and said unto them, Go and tell John the things which ye hear and see: 5 the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have good tidings preached to them. 6 And blessed is he, whosoever shall find no occasion of stumbling in me.

7 And as these went their way, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to behold? a reed shaken with the wind? 8 But what went ye out to see? a man clothed in soft raiment? Behold, they that wear soft raiment are in king's houses. 9 But wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet. 10 This is he, of whom it is written, Behold, I send my messenger before thy face, Who shall. prepare thy way before thee.

11 Verily I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist: yet he that is but little in the kingdom of heaven is greater than he. 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and men of violence take it by force. 13 For all the prophets and the law prophesied until John. 14 And if ye are willing to receive it, this is Elijah, that is to come. 15 He that hath ears to hear, let him hear. 16 But whereunto shall I liken this generation? It is like unto children sitting in the marketplaces, who call unto their fellows 17 and say, We piped unto you, and ye did not dance; we wailed, and ye did not mourn. 18 For John came neither eating nor drinking, and they say, He hath a demon. 19 The Son of man came eating and drinking, and they say, Behold, a gluttonous man and a winebibber, a friend of publicans and sinners! And wisdom is justified by her works.

In chapters eleven and twelve of his Gospel, Matthew reveals the increasing hostility to Christ shown by his enemies. It is more and more obvious that the King is to be rejected. This forms the continual background of the picture. On the other hand, Jesus is here making with ever-increasing clearness his claims to be the Messiah, the King of Israel, the predicted Saviour of the world. In recording these claims Matthew is, therefore, furthering the specific purpose of his Gospel. In earlier chapters Jesus has borne similar testimony to himself and in later chapters this testimony will become ever more definite and complete. Yet as it is the custom of Matthew to group materials under certain definite topics, in order to heighten the effect, so here is a series of incidents, in each one of which the King makes a startling claim. First of all, when John the Baptist sends from prison to ask whether or not Jesus is the coming One, the predicted Messiah, Jesus sends as his reply a description of the gracious work which he is performing and particularly of the glad tidings which he is preaching even to the poor. These should be signs to reassure John, and in spite of the long delay on the part of Christ in publicly manifesting himself as the Messiah, John should not doubt the truth which he had himself publicly proclaimed. Then, as the messengers are leaving, Jesus turns to the multitudes to bear his matchless testimony to the character and work of John. The people, who had heard the bold preaching of the herald, were probably ready to point at him the finger of scorn as he has sent a message which implies something at least of doubt as to the truth of his own testimony; but Jesus declares that John is the greatest among men. His greatness consists partly in his character, but more definitely in his career. He was great as a man but still greater as the messenger of the Messiah. His moral greatness is set forth by an implied negative answer to two questions: First, he was a man of courage, for very obviously he was not like a “reed shaken with the wind.” In spite of opposition and peril and in the face of the king he had stood firm as a rock. He also was a man of consecration; he was not a man who wore “soft raiment,” that is, who sought only comfort and gratification. At any sacrifice he had pursued his great mission. It was indeed this mission which constituted his essential greatness.. Unlike other prophets who had predicted the coming of Christ, John enjoyed the unique privilege of actually pointing to Jesus and declaring him to be the Messiah. He was indeed the messenger of whom the prophet Malachi had spoken, “Behold, I send my messenger before thy face who shall prepare thy way before thee.” It was because John was his herald that Jesus declared of him, “Verily I say unto you, Among them that are born of women there hath not arisen a greater than John the Baptist.” How great then was Jesus; what does he claim to be? If to point to Jesus as the Christ is the greatest task ever assigned to man, is not Jesus “the Christ,” and is he not greater than man? Is not this claim clearly involved in the praise which Jesus bestowed upon John the Baptist?

The Master adds a gracious and mysterious word, “He that is little in the kingdom of heaven is greater than he.” It must at least mean that present messengers of Christ know more of his person and work than even John the Baptist knew; and more definitely still, that however great may be the privilege of any messenger in this present “time, it will not compare with the glory of the least of those who are admitted to the Kingdom of heaven. In that perfected Kingdom the relative position of John is not implied. That will be determined by the comparative faithfulness of those who like John have been privileged to witness for the King.

As has been suggested, the background of this glorious claim is the dark picture of the rejection of Jesus. As the forerunner was imprisoned, so Jesus is to be disowned and crucified. Both in the person of the herald and in the person of the King himself “The kingdom of heaven suffereth violence.” If John who came in the spirit and power of Elijah was allowed to languish in prison, the King saw clearly that for himself there was ready a cross. With the thought of his own rejection coupled with that of John, Jesus spoke the parable of the “children sitting in the marketplaces” who were complaining that their companions were unwilling in their childish games to imitate either funerals or weddings. John had come with his solemn call to repentance, and men turned from him as from a gloomy fanatic, declaring “(He hath a demon.” Jesus came eating and drinking, showing the glad life which befitted his good news; but they declared that he was “a gluttonous man and a winebibber.” Neither one was able to please the unbelieving generation of Jews. They were both rejected, not because of their manner of life, but because John insisted upon repentance, and because Jesus claimed to be the Christ, the Messiah, the divine King.

2. THE JUDGE OF THE IMPENITENT. Ch. 11:20-24

20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. 21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 22 But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment, than for you. 23 And thou, Capernaum, shalt thou be exalted unto heaven? thou shalt go down unto Hades: for if the mighty works had been done in Sodom which were done in thee, it would have remained until this day. 24 But I say unto you that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

Jesus implies a further claim when he turns to pronounce his solemn woes upon Chorazin and Bethsaida and Capernaum. Who but a divine King could venture to pronounce such penalties upon these cities; who would venture to declare the relative punishments which would be meted out in the day of judgment? More definite still was the implication that, if failure to believe in him was declared to be a cause for eternal punishment, then surely he must be the Christ, the Saviour, who was in his person all that he suggested and declared. Can we imagine any other man than he solemnly stating that if men did not believe in him and accept him as a Lord and Saviour, they should suffer the doom of hell? Who must it be who makes such claims for himself? It is well to note here that Jesus pronounces his woes not merely upon the wicked, the immoral, the depraved, but upon those who are indifferent to his claims. Again it should be noted that Jesus insists that the larger the opportunity for belief, the greater is the condemnation upon those who reject him. Capernaum is to be brought down unto Hades because the city has been exalted to heaven in the privilege it had enjoyed in witnessing the mighty works of Christ. His miracles were his credentials. Whatever view may be taken by modern men of these wonderful works, Jesus declares that they bore definite testimony to his claims and that those who beheld them were under greater condemnation for their unbelief. It is certainly true to-day that a larger knowledge of Christ and of his power places upon men a greater responsibility to accept him as Lord and Master and to render him homage as to the universal King.

3. THE REVEALER OF THE FATHER. Ch. 11:25-30

25 At that season Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto babes: 26 yea, Father, for so it was well-pleasing in thy sight. 27 All things have been delivered unto me of my Father: and no one knoweth the Son, save the Father; neither doth any know the Father, save the Son, and he to whomsoever the Son willeth to reveal him. 28 Come unto me, all ye that labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light.

It is at this time that Jesus gives expression to truths which embody such definite claims of a unique relationship to God that they are regarded by many as equal to the similar statements in the Gospel of John. They should be weighed carefully by those who insist that the first three Gospels do not testify to the divine nature of Christ. Jesus here returns thanks that the truth concerning himself, while hidden from “the wise and understanding” has been revealed to “babes.” Jesus does not mean that intellectual attainment necessarily stands in the way of faith in him; but he does imply that it is not necessary. Even the most ignorant and untutored are able to apprehend the saving truth concerning Christ. Their ignorance is no advantage; yet it is no disqualification. Jesus is returning thanks that saving knowledge is not dependent upon worldly wisdom. He goes on to state that no one really understands him excepting the Father, and that no one really knows God excepting those to whom Jesus himself is willing to reveal him. As we remember this claim of a unique and incomparable knowledge of the Father and of an ability to reveal this knowledge to whomsoever he will, we can fully understand the difficult but precious and incomparably beautiful invitation, familiar to every believing heart, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” To those who are burdened by the legal requirements of the professed teachers of religion, to those whose hearts were heavy with doubt and sorrow and fear, Jesus gives this gracious call, to come to him, as to one who can reveal to them the Father in all his grace and goodness and love. He urges all to become his disciples, “Take my yoke upon you, and learn of me.” In contrast to the teachers of the day, he declares that he is “meek and lowly in heart.” He offers to all men rest, not from physical burdens, not from struggles and distresses, but in spite of all these, rest for the soul. He strengthens his invitation by the blessed assurance that the yoke he asks us to bear is “easy”; the “burden” which he places upon us is “light.” This is an incomparable invitation; and does it not embody a matchless claim? Who among all the characters that have stepped upon the stage of human history could venture to say for a single moment what Jesus here says? On the lips of any other speaker would it not sound hollow, futile, absurd? As the words fall from his lips they touch the soul with all the sweet cadences of a heavenly melody, with all the assurance of divine reality. He who spoke these words must have been the Son of God, he must have been the divine King.

4. THE LORD OF THE SABBATH. Ch. 12:1-21

1 At that season Jesus went on the sabbath day through the grainfields; and his disciples were hungry and began to pluck ears and to eat. 2 But the Pharisees, when they saw it, said unto him, Behold, thy disciples do that which it is not lawful to do upon the sabbath. 3 But he said unto them, Have ye not read what David did, when he was hungry, and they that were with him; 4 how he entered into the house of God, and ate the showbread, which it was not lawful for him to eat, neither for them that were with him, but only for the priests? 5 Or have ye not read in the law, that on the sabbath day the priests in the temple profane the sabbath, and are guiltless? 6 But I say unto you, that one greater than the temple is here. 7 But if ye had known what this meaneth, I desire mercy, and not sacrifice, ye would not have condemned the guiltless. 8 For the Son of man is lord of the sabbath.

9 And he departed thence, and went into their synagogue: 10 and behold, a man having a withered hand. And they asked him, saying, Is it lawful to heal on the sabbath day? that they might accuse him. 11 And he said unto them, What man shall there be of you, that shall have one sheep, and if this fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? 12 How much then is a man of more value than a sheep! Wherefore it is lawful to do good on the sabbath day. 13 Then saith he to the man, Stretch forth thy hand. And he stretched it forth; and it was restored whole, as the other. 14 But the Pharisees went out, and took counsel against him, how they might destroy him.

15 And Jesus perceiving it withdrew from thence: and many followed him; and he healed them all, 16 and charged them that they should not make him known: 17 that it might be fulfilled which was spoken through Isaiah the prophet, saying,

18 Behold, my servant whom I have chosen; My beloved in whom my soul is well pleased: I will put my Spirit upon him, And he shall declare judgment to the Gentiles. 19 He shall not strive, nor cry aloud; Neither shall any one hear his voice in the streets. 20 A bruised reed shall he not break, And smoking flax shall he not quench, Till he send forth judgment unto victory. 21 And in his name shall the Gentiles hope.

The opposition to Jesus became most bitter and intense when he defended his disciples for having broken a minute traditional rule as to the observance of the day of rest. His followers had been guilty of appeasing their hunger by picking ears of ripened grain, an act which the Pharisees interpreted as breaking the law of the Sabbath. In his reply Jesus declared that this law, which is sacred and divine, can be broken to perform a work of necessity, as was done in the case of David, who in a time of necessity broke a law relative to Temple worship. Furthermore, as Jesus reminds his enemies, the priests in the Temple continually break the law of Sabbath rest and are guiltless. The defense seems to be complete but Jesus startles his hearers by adding, “But I say unto you, that one greater than the temple is here.” What more blasphemous utterance could be imagined? The Temple embodied all that was most sacred in the life of the nation; yet Jesus declares of himself that he is greater than all the worship and symbols and laws of the house of God. He even goes further still, and declares that he is “lord of the sabbath.” No wonder that such claims goaded his enemies to madness. There seems to be no alternative. Either Jesus was a blasphemer or he was divine.

While Jesus has answered the Pharisees, he has not made himself liable to arrest, so they further observe him to see whether he will not himself break the Sabbath law. There is in the synagogue, where Jesus has gone to worship, a poor cripple whom Jesus heals. As he does so he explains the other ground on which Sabbath rest may be broken. It is on the ground of mercy. He does not suggest that the law of Sabbath rest has been abrogated. His own example would take us on the Sabbath day to the house of God. It would show us that this day is divinely appointed for worship and for rest, but that the two possible grounds for breaking this rest are works of necessity and mercy. His gracious healing of the cripple on the Sabbath was regarded as involving work and so as sinful. Such was the interpretation of his enemies. His followers regarded it as a demonstration of deity. A choice must be made. “The Pharisees went out, and took counsel against him, how they might destroy him.”

Jesus, however, meekly withdrew from the hatred and opposition of the rulers, and Matthew declares that this was in fulfillment of the prediction which described the Messiah as one who would be meek and gentle, who would “not strive, nor cry aloud.” He would not break the “bruised reed”? nor quench the “smoking flax.” A time would come, however, when he would appear in triumph and in victory. Even though his own nation might reject him, the day would come when in his name the Gentiles would hope and would find in him the King of life.

5. THE AGENT OF THE HOLY SPIRIT. Ch. 12:22-37

22 Then was brought unto him one possessed with a demon, blind and dumb: and he healed him, insomuch that the dumb man spake and saw. 23 And all the multitudes were amazed, and said, Can this be the son of David? 24 But when the Pharisees heard it, they said, This man doth not cast out demons, but by Beelzebub the prince of the demons. 25 And knowing their thoughts he said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26 and if Satan casteth out Satan, he is divided against himself; how then shall his kingdom stand? 27 And if I by Beelzebub cast out demons, by whom do your sons cast them out? therefore shall they be your judges. 28 But if I by the Spirit of God cast out demons, then is the kingdom of God come upon you. 29 Or how can one enter into the house of the strong man, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30 He that is not with me is against me; and he that gathereth not with me scattereth. 31 Therefore I say unto you, Every sin and blasphemy shall be forgiven unto men; but the blasphemy against the Spirit shall not be forgiven. 32 And whosoever shall speak a word against the Son of man, it shall be forgiven him; but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come. 33 Either make the tree good, and its fruit good; or make the tree corrupt, and its fruit corrupt: for the tree is known by its fruit. 34 Ye offspring of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35 The good man out of his good treasure bringeth forth good things: and the evil man out of his evil treasure bringeth forth evil things. 36 And I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

The casting out of demons caused the multitudes to marvel and to question whether Jesus was not possibly the promised Messiah; for the Pharisees it was the occasion of a desperate and vicious charge; the reply of Jesus embodied one of his most definite claims. That miracles were being performed, his enemies could not deny; the superhuman power must have been divine or demonic; the Pharisees were driven to accept the latter choice; they declared that Jesus cast out demons by the aid of the Devil.

Jesus showed the charge to be absurd by reminding them that if Satan was casting out his own agents it was like casting out himself; he would be destroying his own kingdom, which would be ridiculous to suppose.

Further, Jesus appealed to the fact that there were many Jews who, as exorcists, claimed to be casting out demons and were approved by the Pharisees; to single out Jesus for attack was an evidence of injustice and malice.

Then Jesus declared plainly that his works were wrought by the Spirit of God and were evidences that, in his person, the Kingdom of God was manifest among them, and that the power of Satan was being overthrown. The two kingdoms were opposed to each other and men must choose on which side to stand. If not on the side of Jesus then the Pharisees must be on the side of Satan. Thus Jesus turned the charge upon his enemies.

He did more. He declared that their charge was a sin which could not be forgiven; it was “blasphemy against the Spirit”; it was attributing to Satan the power of God. In the present day it is popular to say that “resisting the Holy Ghost,” or “sinning away the day of grace” is “the unpardonable sin.” This is both a confusion of ideas and a misinterpretation of the words of Jesus. He declared that a person might be forgiven for misunderstanding his mission and message, for even speaking against him as “the Son of man,” but to maliciously ascribe his power to the Devil, and to thus “speak against the Holy Spirit,” could be forgiven “neither in this world, nor in that which is to come.”

Such an atrocious charge could come only out of an evil heart. The miracles of Jesus were gracious and could come from only a pure source, like good fruit from a good tree; on the other hand, the venomous attack of his enemies revealed them to be a brood of vipers, incapable of bringing forth anything but evil. Blasphemy is not a mere utterance of the lips; it is serious because it is an expression of the heart; for even their light and careless words men are responsible; how great then is the guilt of such a cruel slander!

The Pharisees brought the charge against Jesus; he replied that in so doing they were guilty of an unpardonable sin against the Holy Spirit; therefore, in what unique relation to the Holy Spirit did Jesus claim to stand? Could any other man who ever lived-make the same assertion about himself? If too, in his person, the Kingdom was present, was not this the Spirit-anointed King, the Messiah, whom Matthew distinctively depicts?

6. THE PROPHET AND THE KING. Ch. 12:38-45

38 Then certain of the scribes and Pharisees answered him, saying, Teacher, we would see a sign from thee. 39 But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it but the sign of Jonah the prophet: 40 for as Jonah was three days and three nights in the belly of the whale; so shall the Son of man be three days and three nights in the heart of the earth. 41 The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than-Jonah is here. 42 The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here. 43 But the unclean spirit, when he is gone out of the man, passeth through waterless places, seeking rest, and findeth it not. 44 Then he saith, I will return into my house whence I came out; and when he is come, he findeth it empty, swept, and garnished. 45 Then goeth he, and taketh with himself seven other spirits more evil than himself, and they enter in and dwell there: and the last state of that man becometh worse than the first. Even so shall it be also unto this evil generation.

The demand for a sign was a cruel and studied insult. It reflected upon the miracles already wrought; it implied that Jesus lacked credentials, it intimated that he was making claims he could not vindicate. However, it is echoed to-day by men who claim that they have not proof enough for believing in Christ, or are asking for evidence of some different kind to justify their unbelief.

Jesus replied that the trouble was with his enemies; their hearts were not right toward God or they would have accepted the testimony already given. He called them an “adulterous generation,” one unfaithful to God, and declared that no greater sign would be given them but one, the sign of his own resurrection; it would be a miracle even greater than that of Jonah. They were more guilty than the men of Nineveh, who repented at the preaching of Jonah; for he was “greater than Jonah.” The example of the Queen of Sheba condemned them, for she eagerly sought for the wisdom of Solomon, and he was “greater than Solomon.” Are not these claims astonishing? In this chapter Matthew records the claims of the great Priest, “One greater than the temple is here,” and of the great Prophet, “a greater than Jonah is here”; but, true to his unfailing purpose, he reverses the order of Luke, and the order of time, and reaches his climax in the claim of the King to be the true Son of David, “a greater than Solomon is here.”

To illustrate the unbelief of his people Jesus tells the story of the unclean spirit, who for a time left the man he had been tormenting, but returned with seven other demons “more evil than himself.” So Israel, possessed by unbelief, had been cured for a time and turned from idolatry, but God had not been admitted to the empty heart of the nation, and now their attitude toward Christ showed that unbelief possessed them more cruelly and completely than ever before.

It is a parable, too, of many modern experiences. Men turn from sin and find temporary freedom; but unless Christ is admitted to the citadel of the soul as Lord and Master, defeat and failure and more bitter captivity are sure to follow; reformation is not regeneration; resolution is not conversion; repentance may not be united with faith; morality is not religion.

7. THE SON OF GOD. Ch. 12:46-50

46 While he was yet speaking to the multitudes, behold, his mother and his brethren stood without, seeking to speak to him. 47 And one said unto him, Behold, thy mother and thy brethren stand without, seeking to speak to thee. 48 But he answered and said unto him that told him, Who is my mother? and who are my brethren? 49 And he stretched forth his hand towards his disciples, and said, Behold, my mother and my brethren! 50 For whosoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother.

Matthew has emphasized the opposition to Jesus and also his unique claims. This seventh and last incident reveals the most trying form of opposition and implies the supreme claim. His mother and his brothers have come to take him from his work, fearing that his mind has become unbalanced by his incessant toil. It is the most difficult and delicate dilemma in which our Lord has ever been placed. He cannot offend the members of his household; on the other hand, he cannot allow his task to be interrupted and himself to be led away like a poor sick child. By a single stroke he extricates himself and at the same time gives a message of inspiring helpfulness to his followers in all coming time. He does not deny the sacredness of natural ties, nor the tenderness of human relationships. He does not disclaim his mother or his brothers; he enlarges the family circle and declares spiritual ties are the most real and that all who do the will of God are most intimately related to himself. However, it is to his disciples that he points most definitely as he declares: “Behold, my mother and my brethren! For whosoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother.” Those who follow Christ are those who do the will of God; not those who reject him or doubt him or refuse to believe him. There was no discourtesy shown to the members of his home circle, but there was a gentle rebuke which they alone understood, for they did not then believe in him. His word may contain a tender note of warning to some of his followers today. If they are true followers, they must be doing the will of God. He does not say “The same is my Father.” He is claiming for himself a unique relationship with God and is declaring that those are most nearly related to him who are doing the will of his own Father. Who then is this teacher who claims such divine perfection that those who are most truly godly are nearest to himself? Who is this who claims such a distinct relationship with the Father? It is the one of whom Matthew has here been writing, the predicted and rejected King, the Son of Man, who is also the Son of God.