Offence with Christ.
It might have been expected that a Saviour so compassionate and so beneficent as, even from an ordinary human point of view, Jesus undoubtedly was, would have met with a warm and grateful reception. Especially, it might have been expected, would his own countrymen, the neighbours and acquaintances of those who were benefited by his kindness, have encompassed him with honour, confidence, and affection. But it was not so; and Jesus was not surprised, for he well knew what human nature is. Again and again in the Gospel narrative do we meet with statements regarding the offence taken at Jesus by the Jews, and the hostility they cherished towards him.
I. THE OFFENCE WAS USUALLY TAKEN WITH SOME WORD SPOKEN BY JESUS WHICH HAD A PECULIAR PRECIOUSNESS, OR WITH SOME DEED THAT DESERVED ESPECIAL HONOUR. Those who in their life and work moved upon familiar lines, who fell in with the prejudices of their country and their times, escaped censure and commanded confidence. But the discourses of Jesus were paradoxical, and the deeds of Jesus were novel and surprising. It was when he said something altogether above the spiritual level of his contemporaries, when he wrought some work worthy of God himself, that the hostility and malice of the Jews was aroused. And if any one will observe upon what grounds the unbelievers of our own time take offence at Christ, he will find that the "scandal," the stone of stumbling, is something deserving of admiration and of reverence.
II. OFFENCE WAS TAKEN WITH JESUS BECAUSE HE WOULD NOT CONDESCEND TO THEM PETTY AND FORMAL NOTIONS OF RELIGION. The sabbath was a divinely instituted ordinance, and one obviously beneficial and beautiful. But the Jews confounded the means with the end, and attached a superstitious sanctity to the seventh day. Jesus was the Lord of the sabbath, and held that the day was hallowed by the performance of a deed of mercy and helpfulness. This was a view alien from the formal and ceremonial habits of the Jewish leaders. The ways of Jesus were too high, too spiritual, for these narrow-minded hypocrites, and accordingly they were offended with him.
III. OFFENCE WAS TAKEN WITH JESUS BECAUSE HIS OPPONENTS COULD NOT RISE TO HIS GLORIOUS BUT JUST REPRESENTATION OF HIS OWN NATURE AND MISSION. The claim which Jesus made to identity of purpose and to closest intimacy of nature with the Divine Father should have awakened in the minds of the Jews, at least, a spirit of inquiry, and have suggested, at least, the hope that in this gracious Being God might be visiting and redeeming his people. This, however, was far from being the case. The higher Christ's claim, the ruder the resentment of his adversaries. It may be questioned whether they really believed in God at all; had they done so, how could they have avoided the conclusion that God was "in Christ"?
IV. THE OFFENCE WITH JESUS LED TO THOSE PURPOSES AND PLOTS WHICH ISSUED IN HIS DEATH. The impression produced upon the Jewish leaders by our Lord's ministry in Jerusalem was one of hostility; and this hostility was deepened by every great act of Divine authority he accomplished, and by every bold and sublime utterance which either explicitly or implicitly rebuked their formality and unspirituality. Thus their "offence" deepened into malice and rage. They "stumbled" at the miracles by which the Lord asserted and explained his claims. Repeated "offence" issued in resolute plots against his life. And Jesus thus came to the cross not because of his faults, for he had none; but because of his righteous claims and his peerless beneficence. His death was a witness against his foes as fully as it was a witness in his own favour.—T.
The Father and the Son.
Most of our Lord's discourses concern man and his spiritual life, are moral and practical. But this passage is, in the true and proper sense of the term, theological, informing us of the relations between the persons of the Godhead, and revealing, so to speak, the inner springs of our Saviour's ministry, by giving us a glimpse into the Divine nature and purposes.
I. THE FATHER IS EVER CARRYING ON BENEFICENT OPERATIONS IN HUMAN SOCIETY. The whole discussion originated in the cure of the infirm man at Bethesda; this being wrought on the sabbath occasioned the murmurings of the Jews, and elicited the defence of Jesus. Now, an ordinary physician, had he effected such a cure, would have been rightly satisfied to fall back upon the fact that the man's sufferings were relieved, and that human strength and comfort are an abundant justification for any measures not morally wrong. But the Divine Physician fell back upon the working of God in the world and among men. What he says does not remove all mystery, for he tells us nothing to explain the existence of sin and of suffering. But he does give us to understand that God is ever working among men in the very way in which he—Jesus himself—had been working, when he had healed the infirmities of the sick.
II. THE FATHER, LOVING THE SON, SHOWS HIM WHAT THINGS HE IS EVER DOING. This language is, of course, accommodated to our powers of comprehension. However the world, or the Jews in particular, might hate Christ, he was the beloved of the Divine Father, and as such was admitted to the Father's intimate and affectionate confidence. What a qualification for him who came to this earth as Prophet, Priest, and King of humanity! How wise a provision was thus made for our salvation! A perfect sympathy exists between the Personal Power of beneficence in the universe and the Teacher, Saviour, Lord of man.
III. THE SON, SEEING THE FATHER'S WORKS, DOES THE SAME IN HIS EARTHLY MINISTRY AND IN THE EXERCISE OF HIS MEDIATORIAL SOVEREIGNTY. Here was the all-sufficient vindication of our Lord's miracles themselves, and also of their manner and circumstances. The Father is ever working for man's welfare, on the sabbath as on other days. Every day of the week his sun shines, his air passes gently over the earth, his streams flow, his flowers bloom, his birds sing, his creatures rejoice in his bounty and kindness. He is all day long and every day promoting not only the bodily, but the intellectual and spiritual welfare of his dependent children. And what the Father does, that the Son does, moving amongst men, seen or unseen, a Presence of grace and comfort, of inspiration and of peace. Thus he ever works his Father's works, and forwards the cause which is dear to the Father's heart. Where we see the triumphs of the Gospel in individual hearts, in human society, let us recognize the tokens of the Saviour's holy and benevolent ministry, and be assured that this is the work of God himself.
IV. THE PAST OPERATIONS OF DIVINE MERCY ARE A PLEDGE OF GREATER AND MORE MARVELLOUS WORKS IN THE FUTURE. Our Lord, unlike a human teacher or leader, always represented what he did as only the promise of greater and better things to come. This assurance of his foreknowledge was verified in the marvels of Pentecost, and in the fruits which have been yielded throughout the long centuries of the spiritual dispensation.—T.