'A greater than Jonas is here.'--MATT. xii. 41.
There never was any man in his right mind, still more of influence on his fellows, who made such claims as to himself in such unmistakable language as Jesus Christ does. To say such things of oneself as come from His lips is a sign of a weak, foolish nature. It is fatal to all influence, to all beauty of character. It is not only that He claims official attributes as a fanatical or dishonest pretender to inspiration may do. He does that, but He does more--He declares Himself possessed of virtues which, if a man said he had them, it would be the best proof that he did not possess them and did not know himself. 'I am the way and the truth and the life.' 'I am the light of the world'--a 'greater than the temple,' a greater than Jonah, a 'greater than Solomon,' and then withal 'I am meek and lowly of heart.' And the world believes Him, and says, Yes! it is true.
These three comparisons of Jesus with Temple, Jonas, and Solomon, carry great claims and great lessons. By the first Jesus asserts that He is in reality all that the Temple was in shadowy symbol, and sets Himself above ritual, sacrifices, and priests. By the second he asserts His superiority not only to one prophet but to them all. By the third He asserts His superiority to Solomon, whom the Jews reverenced as the bright, consummate flower of kinghood.
Now we may take this comparison as giving us positive thoughts about our Lord. The points of comparison may be taken to be three, with Jonah as one of an order, with Jonah in his personal character as a servant of God, with Jonah as a prophet charged with a special work.
I. The prophets and the Son.
The whole prophetic order may fairly be taken as included here. And over against all these august and venerable names, the teachers of wisdom, the speakers of the oracles of God, this Nazarene peasant stands there before Pharisees and Scribes, and asserts His superiority. It is either the most insane arrogance of self-assertion, or it is a sober truth. If it be true that self-consciousness is ever the disease of the soul, and that the religious teacher who begins to think of himself is lost, how marvellous is this assertion!
Compare it with Paul's, 'Unto me who am less than the least of all saints'--'I am not a whit behind the chief of the Apostles'--'though I be nothing'--'Not I, but Christ in me.' And yet this is meekness, for it is infinite condescension in Him to compare Himself with any son of man.
(_a_) The contrast is suggested between the prophets and the theme of the prophets.
'The testimony of Jesus is the spirit of prophecy.' Though undoubtedly the prophet order had other work than prediction to do, yet the soul of their whole work was the announcement of the Messiah.
In testimony whereof, Elijah, who was traditionally the chief of the prophets, stood beside Jesus on the Mount of Transfiguration, and passed away as lost in His light.
(_b_) The contrast is suggested between the recipients of the word of God and the Word of God.
The relation of the prophets to their message is contrasted with His who was the Truth, who not merely received, but was, the Word of God.
There is nothing in Christ's teaching to show that He was conscious of standing in a human relation to the truths which He spoke. His own personality is ever present in His teaching instead of being suppressed--as in all the prophets. His own personality is His teaching, for His revelation is by being as much as by saying. Similarly, His miracles are done by His own power.
(_c_) The contrast is suggested between the partial teacher of God's Name and the complete revealer of it.