Chapter 11.

The Persecutions Begin

1. And it came to pass when Jesus had finished instructing His twelve disciples, He passed on thence to teach and to preach in their cities.

2. And John, hearing in the prison the works of the Christ [and] sending two of his disciples,

3. Says to Him, “Art Thou He that comest, or should we expect another?”

4. And Jesus answering said to them, “Go, report to John what you hear and see:

5. The blind receive their sight and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up and the poor have the gospel announced to them.

6. And happy is [he], whoever shall not be offended in Me.”

7. And as they went, Jesus began to say to the crowds concerning John: “What did you come out into the wilderness to observe? A reed shaken by the wind?

8. But what did you come out to see? A man clothed in soft garments? Behold, they that wear soft things are in kings’ houses.

9. But what did you come out to see? A prophet? yes, I say to you, and more than a prophet.

10. For this is [he] about whom it is written, ‘Behold, I send My messenger before Thy face, who shall make ready Thy way before Thee.’

11. Amen I say to you, There has not arisen among those that are born of women a greater than John the Baptist; but the least in the kingdom of the heavens is greater than he.

12. And from the days of John the Baptist until now, the kingdom of the heavens presses, and they who press seize upon it.

13. For all the Prophets and the Law prophesied until John,

14. And if you will to accept [it], he is Elijah who was going to come.

15. He that has ears to hear, let him hear.

16. But to what shall I liken this generation? It is like little boys sitting in the markets, and summoning their fellows,

17. And saying, ‘We have piped to you, and you have not danced; we have lamented to you, and you have not wailed.’

18. For John came neither eating nor drinking, and they say, ‘He has a demon.’

19. The Son of Man came eating and drinking, and they say, ‘Behold, a man, a glutton and a winebibber, a friend of publicans and sinners!’ And wisdom has been justified by her children.”

20. Then He began to reproach the cities in which most of His [works of] power were done, because they did not repent.

21. “Woe to thee, Chorazin! Woe to thee, Bethsaida! Because if the [works of] power had been done in Tyre and Sidon that were done in you, they would have repented long ago in sackcloth and ashes.

22. But I say unto you, It shall be more tolerable for Tyre and Sidon in the day of judgment, than for you.

23. And thou, Capernaum, which art exalted up to heaven, shalt be thrust down even to hell; for if the [works of] power which have been done in thee had been done in Sodom, it would have remained even to this day.

24. But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.”

In the previous episode the disciples were organized, instructed, and sent forth. Because each disciple represents a spiritual principle that is central to our spiritual life, it is necessary that the “disciples in us” (core spiritual principles) be well-organized. ¹ This pictures the way our good affections and true thoughts — though initially scattered — are organized, put into shape, and readied for action. It is a spiritual law, however, that every forward step in our spiritual development will be met by an equal and opposing assault. In this way, the Lord maintains a continuous state of equilibrium, thereby protecting and preserving our spiritual freedom. ²

This is precisely what is represented in the next episode when we discover that John the Baptist has been imprisoned. The counter-attacks have begun. Because John the Baptist followed Jesus, and publicly proclaimed that the kingdom of heaven is at hand, he was persecuted and put in prison.

This however, is merely the external story. More interiorly, the counter-attacks take place within each of us — in our minds. When we are persecuted, when we feel discouraged and upset, we begin to doubt whether following the Lord is the right thing to do. We doubt His divinity. We doubt the authority of His words. We doubt that the kingdom of heaven is really at hand.

Even John the Baptist, one of Jesus’ staunchest supporters, is beginning to have his doubts. Although he is confined in prison, John is able to send a message to Jesus saying, “Are you the Coming One, or do we look for another?” (11:3). Jesus does not respond directly. Instead He tells John’s messengers to go back and report what has been happening: “The blind receive their sight and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them” (11:5). ³

It’s important to keep in mind that John the Baptist represents the literal teachings of the Word. ⁴ In John’s day, the Word of God had been twisted and profaned until it became useless for anything more than confirming whatever the religious establishment wanted the people to believe. The clear literal teachings were deemed less significant than the rigorous traditions taught and enforced by the reigning religious leaders. All this is represented by John’s being in prison, and this is what Jesus is referring to when He says, “The kingdom of heaven suffers violence and the violent take it by force” (11:12).

The human race was rapidly descending into the darkest night it would ever know, as indicated by the epidemic of demonic possession. Even though Jesus was doing mighty works, many still refused to believe. A Day of Judgment seemed to be drawing near. And so He warned them: “And you, Capernaum, who are exalted in heaven, will be brought down to hell; for if the mighty works that were done in you had been done in Sodom, it would have remained until this day” (11:23). Jesus had indeed done mighty works such that even the evil people of Sodom might have repented and believed. God had come into the world through Jesus Christ, but some had grown so accustomed to the darkness that they rejected the light — even when it was in their very midst.

Jesus continues to warn them of the impending doom and destruction. “But I say to you that it shall be more tolerable for the land of Sodom in the day of judgment than for you” (11:24). Those who refuse to believe, and who reject the light, represent those parts of us that are unwilling to change, even when there is enough light to do so.

“My yoke is easy”

25. At that time Jesus answering said, “I profess Thee, Father, Lord of the heaven and of the earth, because Thou hast hidden these things from the wise and intelligent, and hast revealed them to infants.

26. Yes, Father; for so it was [for] good pleasure before Thee.

27. All things are delivered up to Me by My Father; and no one knows the Son except the Father; neither knows anyone the Father, except the Son, and [he] to whomever the Son intends to reveal [Him].

28. Come to Me, all [ye] who labor and are burdened, and I will give you rest.

29. Take My yoke upon you, and learn from Me, for I am meek and humble in heart; and you shall find rest for your souls.

30. For My yoke [is] easy, and My burden is light.”

In the midst of these dire warnings, Jesus continues to provide hope and comfort. As this episode closes, He speaks with the tenderness and compassion of the Father within Him: “All things have been delivered to Me by My Father, and no one knows the Father except the Son, and he to whom the Son wills to reveal Him” (11:27). In other words, all things come forth from Divine love (the Father). Because of the increasing darkness in the world, people are no longer aware that this kind of love even exists. But Jesus is now bringing it forth to view, and will manifest it to others — to those whom “the Son wills to reveal Him.”

Although it appears that only some will be chosen to receive this love, the invitation is given to everyone. No longer speaking in terms of a separation between Father and Son, Jesus now speaks most tenderly, like a loving father speaking to tired children. “Come to Me, all you who labor and are heavy laden,” He says, “and I will give you rest” (11:28). It is to be noted that Jesus does not say, “The Father will give you rest.” Instead, He says, “I will give you rest.” This is a beautiful message of comfort, a promise that in Jesus we shall not only find physical rest, but, more importantly, spiritual rest — that is, rest for our souls: “Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls” (11:30).

As Jesus reveals His oneness with the divinity within Him, there is a growing softness and tenderness in His words. More and more, we see the Divine love of the Father manifested in the Divine wisdom of the Son, and we begin to sense that in some way they are One. In Jesus we do not see the stern, angry, punitive idea of a God who is to be feared. Instead, we see a God who can be loved, a compassionate, forgiving Father who says to each of us, “Come unto Me . . . and you will find rest for your souls, for My yoke is easy and my burden light” (11:30).

Footnotes:

4169. 'Your sheep and your she-goats have not miscarried' means its state as regards good and the good of truth. This is clear from the meaning of 'sheep' as good, dealt with below, and from the meaning of 'she-goat' as the good of truth, dealt with in 3995, 4006. The word good when used by itself means the good of the will, whereas the expression the good of truth means the good of the understanding. The good of the will consists in doing good from good, whereas the good of the understanding consists in doing it from truth. To people who do good from truth those two activities seem to be one and the same, when in fact they are considerably different from each other. For doing good from good consists in doing it from the perception of good, and that perception does not exist with any except those who are celestial. But doing good from truth is doing it from knowledge and consequently from the understanding. It amounts to doing it without any perception that it is good, and so solely as something that a person has been taught to do by others, or else by the exercise of his own intellect has decided that it is good. Such truth may well be faulty, but if it has good as its end in view, then a person's action arising out of that truth becomes tantamount to good.

[2] 'Sheep' means goods. This may be seen from many places in the Word, from which places let merely the following be quoted: In Isaiah,

He was afflicted, yet he did not open his mouth. He is led like a lamb ¹ to the slaughter, and like a sheep before its shearers, he did not open his mouth. Isaiah 53:7.

This refers to the Lord, where He is compared to 'a sheep' not by virtue of truth but of good. In Matthew,

Jesus said to the twelve whom He sent out, Do not go into the way of the gentiles, and do not enter any city of the Samaritans; go rather to the lost sheep of the house of Israel. Matthew 10:5-6.

'The gentiles' to whom they were forbidden to go stands for those among whom evils exist - 'gentiles' meaning evils, see 1259, 1260, 1849; 'the cities of the Samaritans' stands for those among whom falsities are present; and 'sheep' stands for those among whom forms of good may be found.

[3] In John,

Jesus after the Resurrection said to Peter, Feed My lambs. A second time He said, Feed My sheep; the third time He said, Feed My sheep. John 21:15-17.

'Lambs' stands for those who have innocence within them. The first reference to 'sheep' stands for people whose practice of good stems from good, the second for those whose practice of it stems from truth. In Matthew,

When the Son of Man comes in His glory He will place the sheep at His right hand but the goats at His left. And He will say to those at His right hand, Come, O blessed of My Father, possess as an inheritance the kingdom prepared for you from the foundation of the world; for I was hungry and you gave Me food, I was thirsty and you gave Me drink, I was a stranger and you took Me in, I was naked and you clothed Me, I was sick and you visited Me, I was in prison and you came to Me. Insofar as you did it to one of the least of these My brothers you did it to Me. Matthew 25:31-40.

Here it is quite plain that 'sheep' stands for goods, that is, for those in whom good is present. Every kind of good flowing from charity, which will in the Lord's Divine mercy be described elsewhere, is included here in the internal sense. 'Goats' means in particular those who have faith but no charity.

[4] Similarly in Ezekiel,

As for you, O My flock, said the Lord Jehovih, Behold, I am judging between one member of the flock and another, between rams of the sheep, and he-goats. Ezekiel 34:17.

'He-goats' means in particular those whose faith is not linked to any charity. This becomes clear from the meaning of 'he-goats' in the good sense as those who possess the truth of faith and from this some charity, but in the contrary sense those whose faith is not linked to any charity. Such people reason about salvation from basic assumptions that faith is what saves. The same point is apparent from what the Lord says about the goats in the passage in Matthew quoted above. But people who do not possess any truth of faith, or at the same time any good of charity, are carried away into hell without undergoing any such judgement, that is to say, without any examination to prove that they are governed by falsity.

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