1900 84 These are not the words of a mere man, but rather of One, Who, however lowly, always spoke as befitted Him, Who is both God and man. They are in short the words of a divine Person speaking with divine authority. There are no words like them save His own, search where we will in the records of antiquity. And it is needless to say that the same may be asserted of the sayings of all moderns. No doubt we are in less danger of overestimating those who have lived near our own time, with whose foibles too we are perhaps somewhat acquainted. Such do not loom large to the imagination through the mists of time. But for all their detachment from our familiar scrutiny, and our consequent tendency to put the very highest value on their words, no statements of the great men of old can match, nay, even approach, the divine definiteness, the calm majesty, of our Saviour's utterances. It is not that poets and philosophers, particularly the poets, did not say wise and true things sometimes; but obviously their whole attitude was different. Their language was speculative, tentative, and unauthoritative, whenever it went beyond a doubtless often eloquent lamentation over man's impotence.
Such were not our blessed Lord's words. Nay, while it is undoubtedly true that the writings of a Paul or a Peter or a John are, as parts of scripture and inspired by the Holy Ghost, equally authoritative, at the same time every believer must feel the peculiar charm that attaches to the words of our Lord, even over the rest of the Bible. One might add too that the peculiar solemnity of His warnings must be similarly felt. In truth, whether it be words of gracious entreaty or of solemn warning, all is, so to speak, "raised to the highest power," if one may be permitted a mathematical expression. "Never man spake like this man." Hence the exceeding perplexity of such as cannot but own the majesty of our Lord's words, but yet refuse to bow to Him as God manifest in the flesh. Hence the appellation of "Enigma of the ages" that some thinker has given to Him. No enigma is He to those that believe, that acknowledge Him to be "the true God and eternal life." Rather is it an enigma that men should hear such words, should be told of such a Saviour, and not bow to Him. Truly life itself is an enigma apart from Him. He alone unlocks the mystery of what a great poet called "this unintelligible world." He proves Himself, as one as said, the true key because it fits every ward of the lock. He also lights up what were otherwise so dark, and "makes life a lucid story."
Now nowhere are our Lord's words loftier than in this very verse. He holds language that no mere man might dare adopt. I am aware that an able writer, recently deceased, whittled down the words to mean a mere receipt for taking life calmly — as if Christ had said, "Take life as I do; do not worry; do not resent circumstances." No doubt all this will result practically in proportion as the Christian follows his Master, and takes His yoke upon him. But it is absurd as well as profane so to limit the meaning of this sublime appeal. Nay, it is a divine call as serious as it is gracious and blessed: blessed for him, who accepts; most serious for such as refuse. Remark that we have not here so much the divine Mediator. Indeed that all-important function of the Lord Jesus, so infinitely august, and the basis of all, is not the special point; but our Lord bids the weary and heavy-laden to come to Himself. "Come unto Me." For to come to Him was to come to God. The whole meaning is there. And so He goes on, "And I will give you rest." There is a special emphasis on the "I," impossible so to give in English save by the living voice, but which by a simple device of language, familiar to every scholar, is apparent in the Greek original. There is the same stress, eight times, I think, repeated, in the well-known "Sermon on the mount," where the Lord contrasts the limited spirituality of the Mosaic dispensation with His, with God's, uncompromising holiness.
The details of the gospel are not here of course. Cavillers, alas! have not been slow in trying to represent apostolic doctrine as an after-thought, and as not in the mind of Christ. Never was there a greater mistake or a more serious one. The answer is simple. I give it in the words of an able divine, "Christ did not come so much to preach the gospel; He came that there might be a gospel to preach." R. B.