Kitabı oku: «Expositor's Bible: The Gospel of St Luke», sayfa 7

The baptism of Jesus was evidently a new kind of baptism, one in which the usual formulas were strangely out of place; and the question naturally arises, Why should Jesus submit to, and even ask for, a baptism that was so associated with repentance and sin? Could there be any place for repentance, any room for confession, in the Sinless One? John felt the anomaly, and so shrank from administering the rite, till the reply of Jesus put His baptism on different ground – ground altogether clear of any personal demerit. Jesus asked for baptism, not for the washing away of sin, but that He might "fulfil all righteousness." He was baptized, not for His own sake, but for the world's sake. Coming to redeem humanity, He would identify Himself with that humanity, even the sinful humanity that it was. Son of God, He would become a true Son of man, that through His redemption all other sons of men might become true sons of God. Bearing the sins of many, taking away the sin of the world, that heavy burden lay at His heart from the first; He could not lay it down until He left it nailed to His cross. Himself knowing no sin, He yet becomes the Sin-offering, and is "numbered among the transgressors." And as Jesus went to the cross and into the grave mediatorially, as Humanity's Son, so Jesus now passes into the baptismal waters mediatorially, repenting for that world whose heart is still hard, and whose eyes are dry of godly tears, and confessing the sin which He in love has made His own, the "sin of the world," the sin He has come to make atonement for and to bear away.

Such is the meaning of the Jordan baptism, in which Jesus puts the stamp of Divinity upon John's mission, while John bears witness to the sinlessness of Jesus. But a Higher Witness came than even that of John; for no sooner was the rite administered, and the river-bank regained, than the heavens were opened, and the Spirit of God, in the form of a fiery dove, descended and alighted on the head of Jesus; while a Voice out of the Unseen proclaimed, "This is My beloved Son, in whom I am well pleased." And so the Son of man receives the heavenly, as well as the earthly baptism. Baptized with water, He is now baptized with the Holy Ghost and with fire, anointed with the unction of the Holy One. But why should the Holy Spirit descend upon Jesus in the form of a dove, and afterwards upon the disciples in the form of cloven tongues of fire? We can understand the symbolism of the cloven tongues; for was not their mission to preach and teach, spreading and establishing the kingdom by a consecrated speech – the Divine word carried forward by the human voice? What, then, is the meaning of the dove-form? Does it refer to the dove of the Old Dispensation, which bearing the olive-leaf in its mouth, preached its Gospel to the dwellers in the ark, telling of the abatement of the angry waters, and of a salvation that was near? And was not Jesus a heavenly Dove, bearing to the world the olive-branch of reconciliation and of peace, proclaiming the fuller, wider Gospel of mercy and of love? The supposition, at any rate, is a possible one, while the words of Jesus would almost make it a probable one; for speaking of this same baptism of the Spirit, He says – and in His words we can hear the beat and whir of dove-wings – "He anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, … to set at liberty them that are bruised" (iv. 18).

The interview between Jesus and John was but brief, and in all probability final. They spend the following night near to each other, but apart. The day after, John sees Jesus walking, but the narrative would imply that they did not meet. John only points to Him and says, "Behold the Lamb of God, which taketh away the sin of the world;" and they part, each to follow his separate path, and to accomplish his separate mission.

"The Lamb of God, which taketh away the sin of the world." Such was John's testimony to Jesus, in the moment of his clearest illumination. He saw in Jesus, not as one learned writer would have us suppose, the sheep of David's pastoral, its life encircled with green pastures and still waters – not this, but a lamb, "the Lamb of God," the Paschal Lamb, led all uncomplaining to the slaughter, and by its death bearing away sin – not either the sin of a year or the sin of a race, but "the sin of the world." Never had prophet so prophesied before; never had mortal eye seen so clearly and so deeply into God's great mystery of mercy. How, then, can we explain that mood of disappointment and of doubt which afterwards fell upon John? What does it mean that from his prison he should send two of his disciples to Jesus with the strange question, "Art Thou He that cometh, or look we for another?" (vii. 19). John is evidently disappointed – yes, and dejected too; and the Elias still, Herod's prison is to him the juniper of the desert. He thought the Christ would be one like unto himself, crying in the wilderness, but with a louder voice and more penetrating accent. He would be some ardent Reformer, with axe in hand, or fan, and with baptism of fire. But lo, Jesus comes so different from his thought – with no axe in hand that he can see, with no baptism of fire that he can hear of, a Sower rather than a Winnower, scattering thoughts, principles, beatitudes, and parables, telling not so much of "the wrath to come" as of the love that is already come, if men will but repent and receive it – that John is fairly perplexed, and actually sends to Jesus for some word that shall be a solvent for his doubts. It only shows how this Elias, too, was a man of like passions with ourselves, and that even prophets' eyes were sometimes dim, reading God's purposes with a blurred vision. Jesus returns a singular answer. He says neither Yes nor No; but He goes out and works His accustomed miracles, and then dismisses the two disciples with the message, "Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the Gospel is preached. And blessed is he, whosoever shall not be offended in Me." These words are in part a quotation from John's favourite prophet, Isaiah, who emphasized as no other prophet did the evangelistic character of Christ's mission – which characteristic John seems to have overlooked. In his thought the Christ was Judge, the great Refiner, sifting the base from the pure, and casting it into some Gehenna of burnings. But Jesus reminds John that mercy is before and above judgment; that He has come, "not to condemn the world," but to save it, and to save it, not by reiterations of the law, but by a manifestation of love. Ebal and Sinai have had their word; now Gerizim and Calvary must speak.

And so this greatest of the prophets was but human, and therefore fallible. He saw the Christ, no longer afar off, but near – yea, present; but he saw in part, and he prophesied in part. He did not see the whole Christ, or grasp the full purport of His mission. He stood on the threshold of the kingdom; but the least of those who should pass within that kingdom should stand on a higher vantage-ground, and so be greater than he. Indeed, it seems scarcely possible that John could have fully understood Jesus; the two were so entirely different. In dress, in address, in mode of life, in thought the two were exact opposites. John occupies the border-region between the Old and the New; and though his life appears in the New, he himself belongs rather to the Old Dispensation. His accent is Mosaic, his message a tritonomy, a third giving of the law. When asked the all-important question, "What shall we do?" John laid stress on works of charity, and by his metaphor of the two coats he showed that men should endeavour to equalize their mercies. And when publicans and soldiers ask the same question John gives a sort of transcript of the old tables, striking the negatives of duty: "Extort no more than that which is appointed you;" "Do violence to no man." Jesus would have answered in the simple positive that covered all classes and all cases alike: "Thou shalt love thy neighbour as thyself." But such was the difference between the Old and the New: the one said, "Do, and thou shalt live;" the other said, "Live, and thou shalt do." The voice of John awoke the conscience, but he could not give it rest. He was the preparer of the way; Jesus was the Way, as He was the Truth and the Life. John was the Voice; Jesus was the Word. John must "decrease" and disappear; Jesus must "increase," filling all times and all climes with His glorious, abiding presence.

But the mission of John is drawing to a close, and dark clouds are gathering in the west. The popular idol still, a hostile current has set against him. The Pharisees, unforgetting and unforgiving, are deadly bitter, creeping across his path, and hissing out their "Devil;" while Herod, who in his better moods had invited the Baptist to his palace, now casts him into prison. He will silence the voice he has failed to bribe, the voice that beat against the chambers of his revelry, like a strange midnight gust, and that set him trembling like an aspen. We need not linger over the last sad tragedy – how the royal birthday was kept, with a banquet to the State officials; how the courtesan daughter of Herodias came in and danced before the guests; and how the half-drunken Herod swore a rash oath, that he would give her anything she might ask, up to the half of his kingdom. Herodias knew well what wine and passion would do for Herod. She even guessed his promise beforehand, and had given full directions to her daughter; and soon as the rash oath had fallen from his lips – before he could recall or change his words – sharp and quick the request is made, "Give me here John Baptist's head in a charger." There is a momentary conflict, and Herod gives the fearful word. The head of John is brought into the banquet-hall before the assembled guests – the long flowing locks, the eyes that even in death seemed to sparkle with the fire of God; the lips sacred to purity and truth, the lips that could not gloss a sin, even the sin of a Herod. Yes; it is there, the head of John the Baptist. The courtiers see it, and smile; Herod sees it, but does not smile. That face haunts him; he never forgets it. The dead prophet lives still, and becomes to Herod another conscience.

"And she brought it to her mother. And his disciples came, and took up the corpse, and buried him; and they went and told Jesus" (Matt. xiv. 11, 12). Such is the finis to a consecrated life, and such the work achieved by one man, in a ministry that was only counted by months. Shall not this be his epitaph, recording his faithfulness and zeal, and at the same time rebuking our aimlessness and sloth? —

 
"He liveth long who liveth well;
All other life is short and vain:
He liveth longest who can tell
Of living most for heavenly gain."
 

CHAPTER VII.
THE TEMPTATION

The waters of the Jordan do not more effectually divide the Holy Land than they bisect the Holy Life. The thirty years of Nazareth were quiet enough, amid the seclusions of nature and the attractions of home; but the double baptism by the Jordan now remits that sweet idyll to the past. The I AM of the New Testament moves forward from the passive to the active voice; the long peace is exchanged for the conflict whose consummation will be the Divine Passion.

The subject of our Lord's temptation is mysterious, and therefore difficult. Lying in part within the domain of human consciousness and experience, it stretches far beyond our sight, throwing its dark projections into the realm of spirit, that realm, "dusk with horrid shade," which Reason may not traverse, and which Revelation itself has not illumined, save by occasional lines of light, thrown into, rather than across it. We cannot, perhaps, hope to have a perfect understanding of it, for in a subject so wide and deep there is room for the play of many hypotheses; but inspiration would not have recorded the event so minutely had it not a direct bearing upon the whole of the Divine Life, and were it not full of pregnant lessons for all times. To Him who suffered within it, it was a wilderness indeed; but to us "the wilderness and the solitary place" have become "glad, and the desert … blossoms as the rose." Let us, then, seek the wilderness reverently yet hopefully, and in doing so let us carry in our minds these two guiding thoughts – they will prove a silken thread for the labyrinth – first, that Jesus was tempted as man; and second, that Jesus was tempted as the Son of man.

Jesus was tempted as man. It is true that in His Person the human and the Divine natures were in some mysterious way united; that in His flesh was the great mystery, the manifestation of God; but now we must regard Him as divested of these dignities and Divinities. They are laid aside, with all other pre-mundane glories; and whatever His miraculous power, for the present it is as if it were not. Jesus takes with Him into the wilderness our manhood, a perfect humanity of flesh and blood, of bone and nerve; no Docetic shadow, but a real body, "made in all things like unto His brethren;" and He goes into the wilderness, to be tempted, not in some unearthly way, as one spirit might be tempted of another, but to be "tempted in all points like as we are," in a fashion perfectly human. Then, too, Jesus was tempted as the Son of man, not only as the perfect Man, but as the representative Man. As the first Adam, by disobedience, fell, and fallen, was driven forth into the wilderness, so the second Adam comes to take the place of the first. Tracking the steps of the first Adam, He too goes out into the wilderness, that He may spoil the spoiler, and that by His perfect obedience He may lead a fallen but redeemed humanity back again to Paradise, reversing the whole drift of the Fall, and turning it into a "rising again for many." And so Jesus goes, as the Representative Man, to do battle for humanity, and to receive in His own Person, not one form of temptation, as the first Adam did, but every form that malignant Evil can devise, or that humanity can know. Bearing these two facts in mind, we will consider – (1) the circumstances of the Temptation, and (2) the nature of the temptation.

1. The circumstances of the Temptation. "And Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit in the wilderness." The Temptation, then, occurred immediately after the twofold baptism; or, as St. Mark expresses it, using his characteristic word, "And straightway the Spirit driveth Him forth into the wilderness" (Mark i. 12). Evidently there is some connection between the Jordan and the wilderness, and there were Divine reasons why the test should be placed directly after the baptism. Those Jordan waters were the inauguration for His mission – a kind of Beautiful Gate, leading up to the different courts and courses of His public ministry, and then up to the altar of sacrifice. The baptism of the Spirit was His anointing for that ministry, and borrowing our light from the after Pentecostal days, His enduement of power for that ministry. The Divine purpose, which had been gradually shaping itself to His mind, now opens in one vivid revelation. The veil of mist in which that purpose had been enwrapped is swept away by the Spirit's breath, disclosing to His view the path redeeming Love must take, even the way of the cross. It is probable, too, that He received at the same time, if not the enduement, at least the consciousness of miraculous power; for St. John, with one stroke of his pen, brushes away those glossy webs that later tradition has spun, the miracles of the Childhood. The Scriptures do not represent Jesus as any prodigy. His childhood, youth, and manhood were like the corresponding phases of other lives; and the Gospels certainly put no aureole about His head – that was the afterglow of traditional fancy. Now, however, as He leaves the wilderness, He goes to open His mission at Cana, where He works His first miracle, turning, by a look, the water into wine. The whole Temptation, as we shall see, was one prolonged attack upon His miraculous power, seeking to divert it into unlawful channels; which makes it more than probable that this power was first consciously received at the baptism – the second baptism of fire; it was a part of the anointing of the Lord He then experienced.

We read that Jesus now was "full of the Holy Spirit." It is an expression not infrequent in the pages of the New Testament, for we have already met with it in connection with Zacharias and Elisabeth; and St. Luke makes use of it several times in his later treatise on the "Acts." In these cases, however, it generally marked some special and sudden illumination or inspiration, which was more or less temporary, the inspiration passing away when its purpose was served. But whether this "filling of the Spirit" was temporary, or permanent, as in the case of Stephen and Barnabas, the expression always marked the highest elevation of human life, when the human spirit was in entire subordination to the Divine. To Jesus, now, the Holy Spirit is given without measure; and we, who in our far-off experiences can recall moments of Divine baptisms, when our spirits seemed for the time to be caught up into Paradise, hearing voices and beholding visions we might not utter, even we may understand in part – though but in part – what must have been the emotions and ecstasies of that memorable hour by the Jordan. How much the opened heavens would mean to Him, to whom they had been so long and strangely closed! How the Voice that declared His heavenly Sonship, "This is My beloved Son," must have sent its vibrations quivering through soul and spirit, almost causing the tabernacle of His flesh to tremble with the new excitements! Mysterious though it may seem to us, who ask impotently, How can these things be? yet unless we strip the heavenly baptism of all reality, reducing it to a mere play of words, we must suppose that Jesus, who now becomes Jesus Christ, was henceforth more directly and completely than before under the conscious inspiration of the Holy Spirit. What was an atmosphere enswathing the young life, bringing to that life its treasures of grace, beauty, and strength, now becomes a breath, or rather a rushing wind, of God, carrying that life forward upon its mission and upward to its goal. And so we read, He "was led by the Spirit in the wilderness." The verb generally implies pressure, constraint; it is the enforced leading of the weaker by the stronger. In this case, however, the pressure was not upon a resisting, but a yielding medium. The will of Jesus swung round instantly and easily, moving like a vane only in the direction of the Higher Will. The narrative would imply that His own thought and purpose had been to return to Galilee; but the Divine Spirit moves upon Him with such clearness and force – "driveth" is St. Mark's expressive word – that He yields Himself up to the higher impulse, and allows Himself to be carried, not exactly as the heath is swept before the wind, but in a passive-active way, into the wilderness. The wilderness was thus a Divine interjection, thrown across the path of the Son of God and Son of man.

Where it was is a point of no great moment. That it was in the Desert of Sinai, as some suppose, is most unlikely. Jesus did not so venerate places; nor was it like Him to make distant excursions to put Himself in the track of Moses or Elijah. He beckons them to Him. He does not go to them, not even to make historical repetitions. There is no reason why we may not accept the traditional site of the Quarantania, the wild, mountainous region, intersected by deep, dark gorges, that sweeps westward from Jericho. It is enough to know that it was a wilderness indeed, a wildness, unsoftened by the touch of human strength or skill; a still, vacant solitude, where only the "wild beasts," preying upon each other, or prowling outward to the fringe of civilization, could survive.

In the narrative of the Transfiguration we read that Moses and Elias appeared on the holy mount "talking with Jesus;" and that these two only, of all departed saints, should be allowed that privilege – the one representing the Law, and the other the Prophets – shows that there was some intimate connection between their several missions. At any rate, we know that the emancipator and the regenerator of Israel were specially commissioned to bear Heaven's salutation to the Redeemer. It would be an interesting study, did it lie within the scope of our subject, to trace out the many resemblances between the three. We may, however, notice how in the three lives the same prolonged fast occurs, in each case covering the same period of forty days; for though the expression of St. Matthew would not of necessity imply a total abstention from food, the more concise statement of St. Luke removes all doubt, for we read, "He did eat nothing in those days." Why there should be this fast is more difficult to answer, and our so-called reasons can be only guesses. We know, however, that the flesh and the spirit, though closely associated, have but few things in common. Like the centripetal and the centrifugal forces in nature, their tendencies and propulsions are in different and opposite directions. The one looks earthward, the other heavenward. Let the flesh prevail, and the life gravitates downwards, the sensual takes the place of the spiritual. Let the flesh be placed under restraint and control, taught its subordinate position, and there is a general uplift to the life, the untrammelled spirit moving upwards toward heaven and God. And so in the Scriptures we find the duty of fasting prescribed; and though the Rabbis have treated it in an ad absurdum fashion, bringing it into disrepute, still the duty has not ceased, though the practice may be well-nigh obsolete. And so we find in Apostolic days that prayer was often joined to fasting, especially when a question of importance was under consideration. The hours of fasting, too, as we may learn from the cases of the centurion and of Peter, were the perihelion of the Christian life, when it swung up in its nearest approaches to heaven, getting amid the circles of the angels and of celestial visions. Possibly in the case before us there was such an absorption of spirit, such rapture (using the word in its etymological, rather than in its derived meaning), that the claims of the body were utterly forgotten, and its ordinary functions were temporarily suspended; for to the spirit caught up into Paradise it matters little whether in the body or out of it.

Then, too, the fast was closely related to the temptation; it was the preparation for it. If Jesus is tempted as the Son of man, it must be our humanity, not at its strongest, but at its weakest. It must be under conditions so hard, no other man could have them harder. As an athlete, before the contest, trains up his body, bringing each muscle and nerve to its very best, so Jesus, before meeting the great adversary in single combat, trains down His body, reducing its physical strength, until it touches the lowest point of human weakness. And so, fighting the battle of humanity, He gives the adversary every advantage. He allows him choice of place, of time, of weapons and conditions, so that His victory may be more complete. Alone in the wild, dreary solitude, cut off from all human sympathies, weak and emaciated with the long fast, the Second Adam waits the attack of the tempter, who found the first Adam too easy a prey.

2. The nature of the Temptation. In what form the tempter came to Him, or whether he came in any form at all, we cannot tell. Scripture observes a prudent silence, a silence which has been made the occasion of much speculative and random speech on the part of its would-be interpreters. It will serve no good purpose even to enumerate the different forms the tempter is said to have assumed; for what need can there be for any incarnation of the evil spirit? and why clamour for the supernatural when the natural will suffice? If Jesus was tempted "as we are," will not our experiences throw the truest light on His? We see no shape. The evil one confronts us; he presents thoughts to our minds; he injects some proud or evil imagination; but he himself is masked, unseen, even when we are distinctly conscious of his presence. Just so we may suppose the tempter came to Him. Recalling the declaration made at the baptism, the announcement of His Divine Sonship, the devil says, "If" (or rather "Since," for the tempter is too wary to suggest a doubt as to His relationship with God) "Thou art the Son of God, command this stone that it become bread." It is as if he said, "You are a-hungered, exhausted, Your strength worn away by Your long fast. This desert, as You see, is wild and sterile; it can offer You nothing with which to supply Your physical wants; but You have the remedy in Your own hands. The heavenly Voice proclaimed You as God's Son – nay, His beloved Son. You were invested, too, not simply with Divine dignities, but with Divine powers, with authority, supreme and absolute, over all creatures. Make use now of this newly given power. Speak in these newly learned tones of Divine authority, and command this stone that it become bread." Such was the thought suddenly suggested to the mind of Jesus, and which would have found a ready response from the shrinking flesh, had it been allowed to speak. And was not the thought fair and reasonable, to our thinking, all innocent of wrong? Suppose Jesus should command the stone into bread, is it any more marvellous than commanding the water into wine? Is not all bread stone, dead earth transformed by the touch of life? If Jesus can make use of His miraculous power for the benefit of others, why should He not use it in the emergencies of His own life? The thought seemed reasonable and specious enough; and at first glance we do not see how the wings of this dove are tipped, not with silver, but with soot from the "pots." But stop. What does this thought of Satan mean? Is it as guileless and guiltless as it seems? Not quite; for it means that Jesus shall be no longer the Son of man. Hitherto His life has been a purely human life. "Made in all things like unto His brethren," from His helpless infancy, through the gleefulness of childhood, the discipline of youth, and the toil of manhood, His life has been nourished from purely human sources. His "brooks in the way" have been no secret springs, flowing for Himself alone; they have been the common brooks, open and free to all, and where any other child of man might drink. But now Satan tempts Him to break with the past, to throw up His Son-of-manhood, and to fall back upon His miraculous power in this, and so in every other emergency of life. Had Satan succeeded, and had Jesus wrought this miracle for Himself, putting around His human nature the shield of His Divinity, then Jesus would have ceased to be man. He would have forsaken the plane of human life for celestial altitudes, with a wide gulf – and oh, how wide! – between Himself and those He had come to redeem. And let the perfect humanity go, and the redemption goes with it; for if Jesus, just by an appeal to His miraculous power, can surmount every difficulty, escape any danger, then you leave no room for the Passion, and no ground on which the cross may rest.

Again, the suggestion of Satan was a temptation to distrust. The emphasis lay upon the title, "Son of God." "The Voice proclaimed You, in a peculiar sense, the beloved Son of God; but where have been the marks of that special love? Where are the honours, the heritage of joy, the Son should have? Instead of that, He gives You a wilderness of solitude and privation; and He who rained manna upon Israel, and who sent an angel to prepare a cake for Elias, leaves You to pine and hunger. Why wait longer for help which has already tarried too long? Act now for Yourself. Your resources are ample; use them in commanding this stone into bread." Such was the drift of the tempter's words; it was to make Jesus doubt the Father's love and care, to lead Him to act, not in opposition to, but independently of, the Father's will. It was an artful endeavour to throw the will of Jesus out of gear with the Higher Will, and to set it revolving around its own self-centre. It was, in reality, the same temptation, in a slightly altered form, which had been only too successful with the first Adam.

The thought, however, was no sooner suggested than it was rejected; for Jesus had a wonderful power of reading thought, of looking into its very heart; and He meets the evil suggestion, not with an answer of His own, but with a singularly apt quotation from the Old Testament: "It is written, Man shall not live by bread alone." The reference is to a parallel experience in the history of Israel, a narrative from which doubtless Jesus had drawn both strength and solace during His prolonged desert fast. Had not the Divine Voice adopted Israel to a special relationship and privilege, announcing within the palace of Pharaoh, "Israel is My Son, My firstborn"? (Exod. iv. 22). And yet had not God led Israel for forty years through the desert, suffering him to hunger, that He might humble and prove him, and show him that men are that man has a nature, a life, that cannot live on bread, but – as St. Matthew completes the quotation – "by every word that proceedeth out of the mouth of God"? Some have supposed that by "bread alone" Jesus refers to the manifold provision God has made for man's physical sustenance; that He is not limited to one course, but that He can just as easily supply flesh, or manna, or a thousand things besides. But evidently such is not the meaning of Jesus. It was not His wont to speak in such literal, commonplace ways. His thought moved in higher circles than His speech, and we must look upward through the letter to find the higher spirit. "I have meat to eat that ye know not of," said Jesus to His disciples; and when He caught the undertone of their literalistic questions He explained His meaning in words that will interpret His answer to the tempter: "My meat is to do the will of Him that sent Me." So now it is as if He said, "The Will of God is My meat. That Will brought Me hither; that Will detains Me here. Nay, that Will commands Me to fast and hunger, and so abstinence from food is itself My food. I do not fear. This wilderness is but the stone-paved court of My Father's house, whose many chambers are filled with treasures, 'bread enough and to spare,' and can I perish with hunger? I wait His time; I accept His will; nor will I taste of bread that is not of His sending."