Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/143

Rh they can, when they cannot do what they would, and to continue teaching, even when they are removed into corners. When the Pharisees, the great dons and doctors of the nation, forced Christ from them, and forced him to withdraw himself, yet the common people crowded after him, great multitudes followed him and found him out. This some would turn to his reproach, and call him the Ringleader of the mob; but it was really his honour, that all who were unbiassed and unprejudiced, and not blinded by the pomp of the world, were so hearty, so zealous for him, that they would follow him whithersoever he went, and whatever hazards they ran with him; as it was also the honour of his grace, that the poor were evangelized; that when they received him, he received them and healed them all. Christ came into the world to be a Physician-general, as the sun to the lower world, with healing under his wings. Though the Pharisees persecuted Christ for doing good, yet he went on in it, and did not let the people fare the worse for the wickedness of their rulers. Note, Though some are unkind to us, we must not on that account be unkind to others.

Christ studied to reconcile usefulness and privacy; he healed them all, and yet (v. 16.) charged them that they should not make him known; which may be looked upon, 1. As an act of prudence; it was not so much the miracles themselves, as the public discourse concerning them, that enraged the Pharisees; (v. 23, 24.) therefore Christ, though he would not omit doing good, yet would do it with as little noise as possible, to avoid offence to them and peril to himself. Note, Wise and good men, though they covet to do good, yet are far from coveting to have it talked of when it is done; because it is God's acceptance, not men's applause, that they aim at. And in suffering times, though we must boldly go on in the way of duty, yet we must contrive the circumstances of it so as not to exasperate, more than is necessary, those who seek occasion against us; Be ye wise as serpents, ch. 10. 16. 2. It may be looked upon as an act of righteous judgment upon the Pharisees, who were unworthy to hear of any more of his miracles, having made so light of those they had seen. By shutting their eyes against the light, they had forfeited the benefit of it. 3. As an act of humility and self-denial. Though Christ's intention in his miracles was to prove himself the Messiah, and so to bring men to believe on him, in order to which it was requisite that they should be known, yet sometimes he charged the people to conceal them, to set us an example of humility, and to teach us not to proclaim our own goodness or usefulness, or to desire to have it proclaimed. Christ would have his disciples to be the reverse of those who did all their works to be seen of men.

III. The fulfilling of the scriptures in all this, v. 17. Christ retired into privacy and obscurity, that, though he was eclipsed, the word of God might be fulfilled, and so illustrated and glorified, which was the thing his heart was upon. The scripture here said to be fulfilled is Isa. 42. 1—4. which is quoted at large, v. 18—21. The scope of it is to show how mild and quiet, and yet how successful, our Lord Jesus should be in his undertaking; instances of both which we have in the foregoing passages. Observe here,

1. The pleasure of the Father in Christ; (v. 18.) Behold, my Servant whom I have chosen, my Beloved in whom my soul is well pleased. Hence we may learn,

(1.) That our Saviour was God's Servant in the great work of our redemption. He therein submitted himself to the Father's will, (Heb. 10. 7.) and set himself to serve the designs of his grace and the interests of his glory, in repairing the breaches that had been made by man's apostasy. As a Servant, he had a great work appointed him and a great trust reposed in him. This was a part of his humiliation, that though he thought it not robbery to be equal with God, yet that in the work of our salvation he took upon him the form of a servant, received a law, and came into bonds. Though he were a son, yet learned he this obedience, Heb. 5. 8. The motto of this Prince is, Ich dien—I serve.

(2.) That Jesus Christ was chosen of God, as the only fit and proper Person for the management of the great work of our redemption. He is my Servant whom I have chosen, as par negotio—equal to the undertaking. None but he was able to do the Redeemer's work, or fit to wear the Redeemer's crown. He was one chosen out of the people, (Ps. 89. 19.) chosen by Infinite Wisdom to that post of service and honour, for which neither man nor angel was qualified; none but Christ, that he might in all things have the pre-eminence. Christ did not thrust himself upon this work, but was duly chosen into it; Christ was so God's Chosen as to be the Head of election, and of all other the Elect, for we are chosen in him, Eph. 1. 4.

(3.) That Jesus Christ is God's Beloved, his beloved Son; as God, he lay from eternity in his bosom; (John 1. 18.) he was daily his Delight, Prov. 8. 30. Between the Father and the Son there was before all time an eternal and inconceivable intercourse and interchanging of love, and thus the Lord possessed him in tlie beginning of his way, Prov. 8. 22. As Mediator, the Father loved him; then when it pleased the Lord to bruise him, and he submitted to it, therefore did the Father love him, John 10. 17.

(4.) That Jesus Christ is one in whom the Father is well pleased, in whom his soul is pleased; which denotes the highest complacency imaginable. God declared, by a voice from heaven, that he was his beloved Son in whom he is well pleased; well pleased in him, because he was the ready and cheerful Undertaker of that work of wonder which God's heart was so much upon, and he is well pleased with us in him; for he has made us accepted in the Beloved, Eph. 1. 6. All the interest which fallen man has or can have in God, is grounded upon and owing to God's well-pleasedness in Jesus Christ ; for there is no coming to the Father but by him, John 14. 6.

2. The promise of the Father to him in two things.

(1.) That he should be every way well qualified for his undertaking; I will put my Spirit upon him, as a Spirit of wisdom and counsel, Isa. 11. 2, 3. Those whom God calls to any service, he will be sure to fit and qualify for it; and by that it will appear that he called them to it, as Moses, Exod. 4. 12. Christ, as God, was equal in power and glory with the Father; as Mediator, he received from the Father power and glory, and received that he might give: and all that the Father gave him, to qualify him for his undertaking, was summed up in this, he put his Spirit upon him; this was that oil of gladness with which he was anointed above his fellows, Heb. 1. 9. He received the Spirit, not by measure, but without measure, John 3. 34. Note, Whoever they be that God has chosen, and in whom he is well pleased, he will be sure to put his Spirit upon them. Wherever he confers his love, he confers somewhat of his likeness.

(2.) That he should be abundantly successful in his undertaking. Those whom God sends he will certainly own. It was long since secured by promise to our Lord Jesus, that the good pleasure of the Lord should prosper in his hand, Isa. 53. 10. And here we have an account of that prospering good pleasure.

[1.] He shall show judgment to the Gentiles. Christ in his own person preached to those who bordered upon the heathen nations, (see Mark 3. 6—8.) and by his apostles showed his gospel, called here,