Today's reading tells us much about wisdom in the sense in which Jesus understands it. It begins with an episode describing John the Baptist's strange, at first glance, perplexity over...
Today's reading tells us much about wisdom in the sense in which Jesus understands it. It begins with an episode describing John the Baptist's strange, at first glance, perplexity over the Savior's ministry (vv. 2-6). Indeed, the question was asked by the very man who first pointed to Jesus as the Messiah-Christ (Matt 3:13-17). And for Jesus Himself this episode became the occasion for bitter words about human wisdom. The issue is not the limitation of human reason: there is nothing terrible in such limitation in itself, for from the beginning God did not intend man to be omniscient. The issue is how and for what purpose a person uses the reason given to him by God. And fallen man, it turns out, most often uses it for self-justification and self-assertion.
The Old Testament authors look at wisdom as the art of building relationships with God and with people, as the science of righteous life. But it often happened that it degenerated into something like intellectual games serving only for entertainment and, in this sense, little different from children's games (vv. 16-17). Worst of all was that these games, taken with complete seriousness, at a critically important moment blocked the "wise men" from the living Truth that had come into the world, and blocked them from the Kingdom.
What kind of Messiah did believing Jews expect in those days? There were many messianic theological concepts, but it happened that the real Messiah did not fully fit into any of them. Even John the Baptist himself may have expected something different from the Messiah-Christ whom he had recognized.
In any case, it is impossible to please those for whom their theories are dearer than the truth: if He fasts, then He is possessed; if He does not fast, then He is a glutton, a drunkard, a sinner (vv. 18-19). Here only one thing matters: does the person being evaluated meet the criteria of "one of us," does he fit within the framework of the concept or not? If not, then one can always find reasons to declare such a person "wrong," a sinner, a violator of the Torah, and a servant of Satan. And supporters of the "right" theory will always be able to justify its "rightness" (v. 19). Only at the Judgment such "theorists" will have a harder time than those who simply sinned without any theories (vv. 20-24). This is, in general, not surprising: the wise person who has used his wisdom for evil bears greater responsibility than the one who makes no claim to any wisdom.
11
11:21 Wo to thee, Chorazin - That is, miserable art thou. For these are not curses or imprecations, as has been commonly supposed; but a solemn, compassionate declaration of the misery they were bringing on themselves. Chorazin and Bethsaida were cities of Galilee, standing by the lake Gennesareth. Tyre and Sidon were cities of Phenicia, lying on the sea shore. The inhabitants of them were heathens. Luk 10:13.
11:22 Moreover I say unto you - Beside the general denunciation of wo to those stubborn unbelievers, the degree of their misery will be greater than even that of Tyre and Sidon, yea, of Sodom.