Matthew 11 commentary

Our Divine Redeemer never was weary of his labour of love; and we should not be weary of well-doing, for in due season we shall reap, if we faint not.

Some think that John sent this inquiry for his own satisfaction. Where there is true faith, yet there may be a mixture of unbelief. The remaining unbelief of good men may sometimes, in an hour of temptation; call in question the most important truths. But we hope that John's faith did not fail in this matter, and that he only desired to have it strengthened and confirmed. Others think that John sent his disciples to Christ for their satisfaction. Christ points them to what they heard and saw. Christ's gracious condescensions and compassions to the poor, show that it was he that should bring to the world the tender mercies of our God. Those things which men see and hear, if compared with the Scriptures, direct in what way salvation is to be found. It is difficult to conquer prejudices, and dangerous not to conquer them; but those who believe in Christ, their faith will be found so much the more to praise, and honour, and glory.

What Christ said concerning John, was not only for his praise, but for the people's profit. Those who attend on the word will be called to give an account of their improvements. Do we think when the sermon is done, the care is over? No, then the greatest of the care begins. John was a self-denying man, dead to all the pomps of the world and the pleasures of sense. It becomes people, in all their appearances, to be consistent with their character and their situation. John was a great and good man, yet not perfect; therefore he came short of glorified saints. The least in heaven knows more, loves more, and does more in praising God, and receives more from him, than the greatest in this world. But by the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in its power and purity. What reason we have to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! Multitudes were wrought upon by the ministry of John, and became his disciples. And those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders. It shows us what fervency and zeal are required of all. Self must be denied; the bent, the frame and temper of the mind must be altered. Those who will have an interest in the great salvation, will have it upon any terms, and not think them hard, nor quit their hold without a blessing. The things of God are of great and common concern. God requires no more from us than the right use of the faculties he has given us. People are ignorant, because they will not learn.

Christ reflects on the scribes and Pharisees, who had a proud conceit of themselves. He likens their behaviour to children's play, who being out of temper without reason, quarrel with all the attempts of their fellows to please them, or to get them to join in the plays for which they used to assemble. The cavils of worldly men are often very trifling and show great malice. Something they have to urge against every one, however excellent and holy. Christ, who was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. The most unspotted innocence will not always be a defence against reproach. Christ knew that the hearts of the Jews were more bitter and hardened against his miracles and doctrines, than those of Tyre and Sidon would have been; therefore their condemnation would be the greater. The Lord exercises his almighty power, yet he punishes none more than they deserve, and never withholds the knowledge of the truth from those who long after it.

It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned. Our Saviour has invited all that labour and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honours; the gay and the sensual labour in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labour to establish their own righteousness also labour in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labours and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ's gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer's mercy; and why should the labouring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.

Matthew 11:1. And it happened that when Jesus had made an end In this passage Matthew means nothing more than that Christ did not desist from the exercise of his office, while the Apostles were laboring in another direction. As soon, therefore, as he sent them away, with the necessary instructions, to perambulate Judea, he performed the duties of a teacher in Galilee. The word commanding, which Matthew employs, is emphatic; for he means that they did not receive a commission to do what they pleased, but were restricted and enjoined as to the statements which they should make, and the manner in which they should conduct themselves.

2. Now when John had heard. The Evangelists do not mean that John was excited by the miracles to acknowledge Christ at that time as Mediator; but, perceiving that Christ had acquired great reputation, and concluding that this was a fit and seasonable time for putting to the test his own declaration concerning him, he sent to him his disciples. The opinion entertained by some, that he sent them partly on his own account, is exceedingly foolish; as if he had not been fully convinced, or obtained distinct information, that Jesus is the Christ. Equally absurd is the speculation of those who imagine that the Baptist was near death, and therefore inquired what message he should carry, from Christ’s mouth as it were, to the deceased fathers. It is very evident that the holy herald of Christ, perceiving that he was not far from the end of his journey, and that his disciples, though he had bestowed great pains in instructing them, still remained in a state of hesitation, resorted to this last expedient for curing their weakness. He had faithfully labored, as I have said, that his disciples should embrace Christ without delay. His continued entreaties had produced so little effect, that he had good reason for dreading that, after his death, they would entirely fall away; and therefore he earnestly attempted to arouse them from their sloth by sending them to Christ. Besides, the pastors of the Church are here reminded of their duty. They ought not to endeavor to bind and attach disciples to themselves, but to direct them to Christ, who is the only Teacher. From the beginning, John had openly avowed that he was not the bridegroom, (John 3:29.) As the faithful friend of the bridegroom he presents the bride chaste and uncontaminated to Christ, who alone is the bridegroom of the Church. Paul tells us that he kept the same object in view, (2 Corinthians 11:2,) and the example of both is held out for imitation to all the ministers of the Gospel.

3. Art thou he who was to come? John takes for granted what the disciples had known from their childhood; for it was the first lesson of religion, and common among all the Jews, that Christ was to come, bringing salvation and perfect happiness. On this point, accordingly, he does not raise a doubt, but only inquires if Jesus be that promised Redeemer; for, having been persuaded of the redemption promised in the Law and the Prophets, they were bound to receive it when exhibited in the person of Christ. He adds, Do we look for another? By this expression, he indirectly glances at their sloth, which allowed them, after having been distinctly informed, to remain so long in doubt and hesitation. At the same time, he shows what is the nature and power of faith. Resting on the truth of God, it does not gaze on all sides, does not vary, but is satisfied with Christ alone, and will not be turned to another.

4. Go and relate to John As John had assumed for the time a new character, so Christ enjoins them to carry to him that message, which more properly ought to have been addressed to his disciples. He gives an indirect reply, and for two reasons: first, because it was better that the thing should speak for itself; and, secondly, because he thus afforded to his herald a larger subject of instruction. Nor does he merely supply him with bare and rough materials in the miracles, but adapts the miracles to his purpose by quotations from the Prophets. He notices more particularly one passage from the 35th, and another from the 61st, chapter of Isaiah, for the purpose of informing John’s disciples, that what the Prophets declared respecting the reign of Christ was accomplished and fulfilled. The former passage contains a description of Christ’s reign, under which God promises that he will be so kind and gracious as to grant relief and assistance for every kind of disease. He speaks, no doubt, of spiritual deliverance from all diseases and remedies; but under outward symbols, as has been already mentioned, Christ shows that he came as a spiritual physician to cure souls. The disciples would consequently go away without any hesitation, having obtained a reply which was clear and free from all ambiguity.

The latter passage resembles the former in this respect. It shows that the treasures of the grace of God would be exhibited to the world in Christ, and declares that Christ is expressly set apart for the poor and afflicted. This passage is purposely quoted by Christ, partly to teach all his followers the first lesson of humility, and partly to remove the offense which the flesh and sense might be apt to raise against his despicable flock. We are by nature proud, and scarcely anything is much valued by us, if it is not attended by a great degree of outward show. But the Church of Christ is composed of poor men, and nothing could be farther removed from dazzling or imposing ornament. Hence many are led to despise the Gospel, because it is not embraced by many persons of eminent station and exalted rank. How perverse and unjust that opinion is, Christ shows from the very nature of the Gospel, since it was designed only for the poor and despised. Hence it follows, that it is no new occurrence, or one that ought to disturb our minds, if the Gospel is despised by all the great, who, puffed up with their wealth, have no room to spare for the grace of God. Nay, if it is rejected by the greater part of men, there is no reason to wonder; for there is scarcely one person in a hundred who does not swell with wicked confidence. As Christ here guards his Gospel against contempt, he likewise reminds us who they are that are qualified to appreciate the grace of salvation which it offers to them; and in this manner, kindly inviting wretched sinners to the hope of salvation, raises them to full confidence.

5. The poor receive the message of the Gospel By the poor are undoubtedly meant those whose condition is wretched and despicable, and who are held in no estimation. However mean any person may be, his poverty is so far from being a ground of despair, that it ought rather to animate him with courage to seek Christ. But let us remember that none are accounted poor but those who are really such, or, in other words, who lie low and overwhelmed by a conviction of their poverty.

6. And blessed is he who shall not be offended in me. By this concluding statement Christ intended to remind them, that he who would adhere firmly and steadfastly to the faith of the Gospel must encounter offenses, which will tend to interrupt the progress of faith. This is said by way of anticipation, to fortify us against offenses; for we shall never want reasons for rejecting it, until our minds are raised above every offense. The first lesson, therefore, to be learned is, that we must contend with offenses, if we would continue in the faith of Christ; for Christ himself is justly denominated a

rock of offense and stone of stumbling, by which many fall, (1 Peter 2:8.)

This happens, no doubt, through our own fault, but that very fault is remedied, when he pronounces those to be blessed who shall not be offended in him; from which too we infer, that unbelievers have no excuse, though they plead the existence of innumerable offenses. For what hinders them from coming to Christ? Or what drives them to revolt from Christ? It is because he appears with his cross, disfigured and despised, and exposed to the reproaches of the world; because he calls us to share in his afflictions; because his glory and majesty, being spiritual, are despised by the world; and in a word, because his doctrine is totally at variance with our senses. Again, it is because, through the stratagems of Satan, many disturbances arise, with the view of slandering and rendering hateful the name of Christ and the Gospel; and because every one, as if on purpose, rears up a mass of offenses, being instigated by not less malignity than zeal to withdraw from Christ. “Pource que tous non seulement sont bien aises de se retirer de Christ, mais aussi tachent malicieusement d’entrouver les moyens;” — “because not only are all strongly disposed to withdraw from Christ, but they even endeavor maliciously to discover the means of doing so.”

MATTHEW 11:7-15; LUKE 7:24-28

Matthew 11:7-15

Luke 7:24-28

7. And as they were departing, Jesus began to say to the multitudes concerning John, What went you out into the wilderness to see? A reed, which is shaken by the wind? 8. But what went you out to see? A man clothed in soft raiment? “Un homme vestu de precieux vestemens?” — “A man clothed with costly garments?” Lo, they who wear soft clothing are in the houses of kings. 9. But what went you out to see? A Prophet? Yea, I say to you, and higher than a Prophet. 10. For this is he of whom it is written, Lo, I send my messenger before thy face, who will prepare the way before thee. 11. Verily, I say to you, Among those who are born of women, there hath not arisen a greater than John the Baptist: yet he who is least in the kingdom of heaven is greater than he. 12. And from the days of John the Baptist to this day, the kingdom of heaven suffereth violence, and the violent take it by force. 13. For all the Prophets and the Law itself prophesied until John. 14. And if you are willing to receive it, “Si vous le voulez recevoir, ou, et si vous voulez recevoir mon dire;” — “if you are willing to receive it, or, and if you are willing to receive my saying.” he is Elijah, who was to come. 15. He that hath ears to hear, let him hear.

24. And when the messengers of John had departed, he began to say to the multitude concerning John, What went you out into the wilderness to see? A reed, which is shaken by the wind? 25. But what went you out to see? A man clothed with soft garments? “Vestu de precieux vestemens?” — “clothed with costly garments?” Lo, they that live in magnificent attire, and in delicacies, are in the courts of kings. 26. But what went you out to see? A Prophet? Yea, I say to you, and more than a Prophet. 27. It is he of whom it is written, Lo, I send my messenger “Mon messager, ou, Angel;” — “my messenger, or, Angel.” before my face, who will prepare the way before thee. 28. For I say to you, Among those who are born of women, there is not a great Prophet than John the Baptist; yet he that is least in the kingdom of God is greater than he.

Luke 16:16

16. The Law and the Prophets (were) till John: since that time the kingdom of God is preached, and all press violently into it.

Matthew 11:7. And while they were departing Christ praises John before the people, in order that they may state from recollection what they have heard from him, and may give credit to his testimony. For his name was widely celebrated, and men spoke of him in lofty terms: but his doctrine was held in less estimation, and there were even few that waited on his ministrations. Christ reminds them, that those who went out to see him in the wilderness lost their pains, if they did not devoutly apply their minds and faculties to his doctrine. The meaning of the words, you went out into the wilderness, is this: “Your journey would have been an act of foolish and ridiculous levity, if you had not a fixed object in view. But it was neither worldly splendor nor any sort of amusement “Ni autre passe-temps et amusement vain;” — “nor other pastime nor vain amusement.” that you were in quest of: your design was, to hear the voice of God from the mouth of the Prophet. If therefore you would reap advantage from your undertaking, it is necessary that what he spoke should remain fixed in your memory.”

8. Clothed with soft garments Those who think that Christ here condemns the extravagance of a court are mistaken. There are many other passages in which luxury of dress, and excessive attention to outward appearance, are censured. But this passage simply means, that there was nothing in the wilderness to attract the people from every quarter; that every thing there was rude and unpolished, and fitted only to inspire disgust; and that such elegance of dress as delights the eyes is rather to be looked for in the courts of kings. “Que pour voir de beaux vestemens et autres choses agencees bien proprement il faut plustost aller es Cours des Rois;” — “that in order to see fine dresses, and other things very neatly arranged, we must rather go to the courts of kings.”

11. Verily I say to you These words not only maintain the authority of John, but elevate his doctrine above the ancient prophets, that the people may keep in view the right end of his ministry; for they mistook the design of his mission, and, in consequence of this, derived almost no advantage from his discourses. Accordingly, Christ extols and places him above the rank of the prophets, and gives the people to understand that he had received a special and more excellent commission. When he elsewhere says respecting himself that he was not a Prophet, (John 1:21,) this is not inconsistent with the designation here bestowed upon him by Christ. He was, no doubt, a Prophet, like others whom God had appointed in his Church to be expounders of the Law, and messengers of his will; but he was more excellent than the Prophets in this respect, that he did not, like them, make known redemption at a distance and obscurely under shadows, but proclaimed that the time of redemption was now manifest and at hand. Such too is the import of Malachi’s prediction, (Malachi 3:1,) which is immediately added, that the pre-eminence of John consisted in his being the herald and forerunner of Christ; “Pource qu’il est le Heraut marchant devant Christ pour luy faire honneur;” — “because he is the Herald marching before Christ to do him honor.” for although the ancient Prophets spoke of his kingdom, they were not, like John, placed before his face, to point him out as present. As to the other parts of the passage, the reader may consult what has been said on the first chapter of Luke’s Gospel. Harmony, volume 1. p.20.

There hath not arisen Our Lord proceeds farther, and declares that the ministers of the Gospel will be as far superior to John as John was superior to the Prophets. Those who think that Christ draws a comparison between himself and John have fallen into a strange blunder; for nothing is said here about personal rank, but commendation is bestowed on the pre-eminence of office. This appears more clearly from the words employed by Luke, there is not a greater Prophet; for they expressly restrict his eminence to the office of teaching. In a word, this magnificent eulogium is bestowed on John, that the Jews may observe more attentively the commission which he bore. Again, the teachers who were afterwards to follow are placed above him, to show the surpassing majesty of the Gospel above the Law, and above that preaching which came between them. Now, as Christ intended to prepare the Jews for receiving the Gospel, we ought also, in the present day, to be aroused to listen with reverence to Christ speaking to us from the lofty throne of his heavenly glory; lest he take revenge for our contempt of him by that fearful curse which he pronounces on unbelievers by Malachi in the same passage.

The kingdom of heaven and the kingdom of God denote the new condition of the Church, as in other passages which have already occurred; for it was promised that at the coming of Christ all things would be restored. He that is least in the kingdom. The Greek word μικρότερος, which I have rendered least, is in the comparative degree, and signifies less; but the meaning is more clearly brought out, that all the ministers of the Gospel are included. Many of them undoubtedly have received a small portion of faith, and are therefore greatly inferior to John; but this does not prevent their preaching from being superior to his, because it holds out Christ as having rendered complete and eternal satisfaction by his one sacrifice, as the conqueror of death and the Lord of life, and because it withdraws the vail, and elevates believers to the heavenly sanctuary.

12. Since the days of John I have no doubt that Christ speaks honorably of the majesty of the Gospel on this ground, that many sought after it with warm affection; for as God had raised up John to be the herald of the kingdom of his Son, so the Spirit infused such efficacy into his doctrine, that it entered deeply into the hearts of men and kindled that zeal. It appears, therefore, that the Gospel, which comes forward in a manner so sudden and extraordinary, ”Laquelle tant soudainement gaigne les coeurs des hommes d’une facon non accoustumee, et y cause des mouvemens merveilleux;” — “which so suddenly gains the hearts of men in an unusual manner, and excites in them wonderful emotions.” and awakens powerful emotions, must have proceeded from God. But in the second clause is added this restriction, that the violent take it by force The greater part of men were no more excited than if the Prophets had never uttered a word about Christ, or if John had never appeared as his witness; and therefore Christ reminds them, that the violence, of which he had spoken, existed only in men of a particular class. The meaning therefore is, A vast assembly of men is now collected, as if men were rushing violently forward to seize the kingdom of God; for, aroused by the voice of one man, they come together in crowds, and receive, not only with eagerness, but with vehement impetuosity, the grace which is offered to them. Although very many are asleep, and are no more affected than if John in the wilderness were acting a play which had no reference to them, yet many flock to him with ardent zeal. The tendency of our Lord’s statement is to show, that those who pass by in a contemptuous manner, and as it were with closed eyes, the power of God, which manifestly appears both in the teacher and in the hearers, are inexcusable. Let us also learn from these words, what is the true nature and operation of faith. It leads men not only to give, cold and indifferent assent when God speaks, but to cherish warm affection towards Him, and to rush forward as it were with a violent struggle.

Matthew 11:13. All the Prophets and the Law itself Prophesied. The word prophesied is emphatic; for the Law and the Prophets did not present God before the eyes of men, but represented him under figures and shadows as absent. The comparison, we now perceive, is intended to show, that it is highly criminal in men to remain indifferent, when they have obtained a manifestation of the presence of God, who held his ancient people in suspense by predictions. Christ does not class John with the ministers of the Gospel, though he formerly assigned to him an intermediate station between them and the Prophets. But there is no inconsistency here: for although John’s preaching was a part of the Gospel, it was little more than a first lesson.

14. And if you are willing to receive it He now explains more clearly in what manner John began to preach the kingdom of God It was in the character of that Elijah, who was to be sent before the face of God, (Malachi 4:5.) Our Lord’s meaning therefore is, that the great and dreadful day of the Lord, which Malachi described, is now beheld by the Jews, when Elijah, who was there promised, discharges his office as a herald. Again, by this exception, if you are willing to receive it, he glances at their hardened obstinacy, in maliciously shutting their eyes against the clearest light. But will he cease to be Elijah, if he shall not be received? Christ does not mean that John’s official character “L’estat et la commission de Iean;” — “John’s rank and commission.” depends on their approbation; but having declared that he is Elijah, he charges them with carelessness and ingratitude, if he does not obtain that respect to which he is entitled.

15. He that hath ears to hear, let him hear. We know that it is customary with Christ to introduce this sentence, whenever he treats of subjects which are highly important, and which deserve no ordinary attention. “Et qui ne doit pas estre escoutee par acquit;” — “and which ought not to be listened to in an indifferent manner.” He reminds us, at the same time, of the reason why the mysteries of which he speaks are not received by all. It is because many of his hearers are deaf, or at least have their ears closed. But now, as every man is hindered not only by his own unbelief, but by the mutual influence which men exercise on each other, Christ here exhorts the elect of God, whose ears have been pierced, to consider attentively this remarkable secret of God, and not to remain deaf with unbelievers.

MATTHEW 11:16-19; Luke 7:29-35

Matthew 11:16-19

Luke 7:29-35

16. But to what shall I compare this generation? It is like children, who sit in the market-place, and call out to their companions, 17. And say, We have played on the flute to you, and you have not danced; we have sung mournful airs to you, and you have not lamented. 18. For John came neither eating nor drinking, and they say, He hath a devil. 19. The Son of man came eating and drinking, and they say, Lo, a man who is a glutton and a wine-bibber, “Gourmand et; yvrongne;” — “a glutton and a drunkard.” a friend to publicans and sinners; and Wisdom is justified by her children.

29. And all the people hearing, and the publicans, justified God, having been baptized with the baptism of John. “Et tout le peuple qui oyoit cela, et les Peagers qui estoyent baptizez du baptesme de Iean, iustiferent Dieu.” — “And all the people who heard that, and the publicans who were baptized with the baptism of John, justified God.” 30. But Pharisees and Lawyers “Les Docteurs de la Loy;” — “the Doctors of the Law.” despised “Reietterent le conseil de Dieu;” — “rejected the counsel of God.” the counsel of God in themselves, “En eux-mesmes, ou, a l’encontre d’eux-mesmes;” — “in themselves, or, against themselves.” having not been baptized by him. 31. And the Lord said, To what then shall I compare the men of this generation? and to what are they like? 32. They are like children sitting in the market-place, and calling out to each other, and saying, We have played on the flute to you, and you have not danced; we have sung mournful airs to you, and you have not wept. 33. For John the Baptist came neither eating bread nor drinking wine, and you say, He hath a devil. 34. The Son of man came eating and drinking, and you say, Lo, a man gluttonous and a wine-bibber, a friend to publicans and sinners. “Ami des Peagers et gens du mauvaise vie;” — “a friend of publican and persons of wicked life.” 35. And Wisdom is justified by all her children.

Matthew 11:20. Then he began to upbraid. Luke states the time when, and the reason why, Christ uttered such invectives against those cities. It was while he was sending the disciples away into various parts of Judea, to proclaim, as they passed along, that the kingdom of God was at hand. Reflecting on the ingratitude of those among whom he had long discharged the office of a prophet, and performed many wonderful works, without any good result, he broke out into these words, announcing that the time was now come, when he should depart to other cities, having learned, by experience, that the inhabitants of the country adjoining that lake, among whom he had begun to preach the Gospel and perform miracles, were full of obstinacy and of desperate malice. But he says nothing about the doctrine, and reproaches them that his miracles had not led them to repent. “Que par les miracles ils n’ont point esmeus pour se convertir a repentance;” — “that by the miracles they were not moved to be converted to repentance.” The object which our Lord had in view, in exhibiting those manifestations of his power, undoubtedly was to invite men to himself; but as all are by nature averse to him, it is necessary to begin with repentance. Chorazin and Bethsaida are well known to have been cities which were situated on the lake of Gennesareth.

21. If those mighty works had been done in Tyre and Sidon. As Tyre and Sidon, in consequence of their proximity, were at that time abhorred for their ungodliness, pride, debauchery, and other vices, Christ employs this comparison for the express purpose of making a deeper and more painful impression on his Jewish countrymen. There was not one of them who did not look upon the inhabitants of Tyre and Sidon as abominable despisers of God. It is, therefore, no small heightening of his curse, when Christ says, that there would have been more hope of reformation from those places in which there was no religion, than is to be seen in Judea itself.

Lest any should raise thorny questions “Des questions curieuses et difficiles;” — “curious and difficult questions.” about the secret decrees of God, we must remember, that this discourse of our Lord is accommodated to the ordinary capacity of the human mind. “A la capacite et apprehension commune de l’entendement humain;” — “to the ordinary capacity and apprehension of the human understanding.” Comparing the citizens of Bethsaida, and their neighbors, with the inhabitants of Tyre and Sidon, he reasons, not of what God foresaw would be done either by the one or by the other, but of what both parties would have done, so far as could be judged from the facts. The exceedingly corrupt morals and unrestrained debauchery of those cities might be ascribed to ignorance; for there the voice of God had never been heard, nor had miracles been performed, to warn them to repent. But in the cities of Galilee, which Christ upbraids, there was a display of very hardened obstinacy in despising miracles, of which they had seen a vast number without reaping any advantage. In short, the words of Christ convey nothing more than that the inhabitants of Chorazin and Bethsaida go beyond those of Tyre and Sidon in malice and incurable contempt of God.

And yet we have no right to contend with God, for having passed by others of whom better hopes might have been entertained, and displaying his power before some who were extremely wicked and altogether desperate. Those on whom he does not bestow his mercy are justly appointed to perdition. If he withhold his word from some, and allow them to perish, while, in order to render others more inexcusable, he entreats and exhorts them, in a variety of ways, to repentance, who shall charge him, on this account, with injustice? Let us, therefore, aware of our own weakness, learn to contemplate this height and depth “Ceste hautesse et profondeur des iugemens de Dieu;” — “this height and depth of the judgments of God.” with reverence; for it is intolerable fretfulness and pride that is manifested by those who cannot endure to ascribe praise to the righteousness of God, except so far as it comes within the reach of their senses, and who disdainfully reject those mysteries, which it was their duty to adore, simply because the reason of them is not fully evident.

If the mighty works had been done. We have said that these words inform us concerning the right use of miracles, though they likewise include doctrine; for Christ did not remain silent, “N’a pas eu cependant sa bouche close;” — “did not in the meantime keep his mouth shut.” while he was holding out to their view the power of the Father; but, on the contrary, miracles were added to the Gospel, that they might attend to what was spoken by Christ.

In sackcloth and ashes Repentance is here described by outward signs, the use of which was at that time common in the Church of God: not that Christ attaches importance to that matter, but because he accommodates himself to the capacity of the common people. We know that believers are not only required to exercise repentance for a few days, but to cherish it incessantly till death. But there is no necessity, in the present day, for being clothed with sackcloth, and sprinkled with ashes; and, therefore, there is not always occasion for that outward profession of repentance, but only when, after some aggravated revolt, men turn to God. Sackcloth and ashes are, no doubt, indications of guilt, for the purpose of turning away the wrath of the Judge; “A fin d’adoucir le Iuge, et destourner son iuste courroux;” — “in order to pacify the Judge, and to turn away his just wrath.” and therefore relate strictly to the beginning of conversion. But as men testify by this ceremony their sorrow and grief, it must be preceded by hatred of sin, fear of God, and mortification of the flesh, according to the words of Joel, (2:13,) Rend your hearts and not your garments. We now see the reason why sackcloth and ashes are mentioned by Christ along with repentance, when he speaks of Tyre and Sidon, to the inhabitants of which the Gospel could not have been preached, without condemning their past life, leaving nothing for them, but to betake themselves to the wretched apparel of criminals for the sake of humbly beseeching pardon. Such, too, is the reference of the word sitting, which is employed by Luke, Sitting in sackcloth and ashes; for it denotes “lying prostrate on the ground,”—a posture adapted to express the grief of wretched persons, as is evident from many passages of the Prophets.

23. And thou, Capernaum. He expressly addresses the city of Capernaum, in which he had resided so constantly, that many supposed it to be his native place. It was indeed an inestimable honor, that the Son of God, when about to commence his reign and priesthood, had chosen Capernaum for the seat of his palace and sanctuary. And yet it was as deeply plunged in its filth, as if there had never been poured upon it a drop of Divine grace. On this account, Christ declares, that the punishment awaiting it will be the more dreadful, in proportion to the higher favors which it had received from God. It deserves our earnest attention in this passage, that the profanation of the gifts of God, as it involves sacrilege, will never pass unpunished; and that the more eminent any one is, he will be punished with the greater severity, if he shall basely pollute the gifts which God has bestowed upon him; and above all, an awful vengeance awaits us, if, after having received the spiritual gifts of Christ, we treat him and his Gospel with contempt.

If they had been done in Sodom. We have already hinted, that Christ speaks after the manner of men, and does not bring forth, as from the heavenly sanctuary, “Il ne vent point ici amener le conseil secret de Dieu;” — “he does not intend here to exhibit the secret purpose of God.” what God foresaw would happen if he had sent a Prophet to the inhabitants of Sodom. But if quarrelsome persons are not satisfied with this answer, every ground of objection is removed by this single consideration, that although God had a remedy in his power for saving the inhabitants of Sodom, yet in destroying them he was a just avenger. “Que toutesfois, en les destruisant et damnant, il n’a rien fait qui empesche qu’il ne soit tousiours recognue iuste en sa punition et sa vengeance;” — “that notwithstanding, in destroying and condemning them, He has done nothing to prevent Him from being always acknowledged to be righteous in His punishment and in His vengeance.”

Matthew 11:25. Jesus answering. Though the Hebrew verb, answer, (ענה,) is frequently employed even in the commencement of a discourse, yet in this passage I consider it to be emphatic; for it was from the present occurrence that Christ took occasion to speak. This is more fully confirmed by the words of Luke, that in the same hour Jesus rejoiced in spirit Whence came that rejoicing? Was it not because the Church, composed of poor and despised persons, was viewed by him as not less precious and valuable than if all the nobility and high rank in the world had lent to it their brilliancy? Let it be observed, also, that the discourse is addressed to the Father, and consequently is marked by greater energy than if he had spoken to his disciples. It was on their behalf, no doubt, and for their sake, that he gave thanks to the Father, that they might not be displeased with the low and mean aspect of his Church.

We are constantly looking for splendor; and nothing appears to us more incongruous, than that the heavenly kingdom of the Son of God, whose glory is so magnificently celebrated by the prophets, should consist of the dregs and offscourings of the common people. And truly it is a wonderful purpose of God, that though he has the whole world at his command, he chooses rather to select a peculiar people to himself from among the contemptible vulgar, than from the nobility, whose high rank would have been a greater ornament to the name of Christ. But here Christ withdraws his disciples from a proud and haughty imagination, that they may not venture to despise that mean and obscure condition of his Church, in which he delights and rejoices. To restrain more fully that curiosity which is constantly springing up in the minds of men, he rises above the world, and contemplates the secret decrees of God, that he may lead others to unite with him in admiring them. And certainly, though this appointment of God contradicts our senses, we discover not only blind arrogance, but excessive madness, if we murmur against it, while Christ our Head adores it with reverence.

I acknowledge to thee, O Father “Ie to ren graces, que tu as cache;” — “I thank thee, that thou hast concealed.” By these words he declares his acquiescence in that decree of the Father, which is so greatly at variance with human senses. There is an implied contrast between this praise, which he ascribes to the Father, and the malicious slanders, or even the impudent barkings, of the world. We must now inquire in what respect he glorifies the Father. It is because, while he was Lord of the whole world, he preferred children and ignorant persons to the wise It has no small weight, as connected with this subject, that he calls the Father Lord of heaven and earth; for in this manner he declares that it is a distinction which depends entirely on the will of God, “Qu’il n’y a que le bon plaisir et vouloir de Dieu qui soit cause de ceste diversit,” — “that it is only the good pleasure and will of God that is the cause of this diversity.” that the wise remain blind, while the ignorant and unlearned receive the mysteries of the Gospel. There are many other passages of a similar nature, in which God points out to us, that those who arrive at salvation have been freely chosen by him, because he is the Creator and Governor of the world, and all nations are his.

This expression implies two things. First, that all do not obey the Gospel arises from no want of power on the part of God, who could easily have brought all the creatures into subjection to his government. Secondly, that some arrive at faith, while others remain hardened and obstinate, is accomplished by his free election; for, drawing some, and passing by others, he alone makes a distinction among men, whose condition by nature is alike. “Desquels tous la condition est semblable de nature;” — “of all of whom the condition by nature is alike.” In choosing little children rather than the wise, he has a regard to his glory; for the flesh is too apt to rise, and if able and learned men had led the way, it would soon have come to be the general conviction, that men obtain faith by their skill, or industry, or learning. In no other way can the mercy of God be so fully known as it ought to be, than by making such a choice, from which it is evident, that whatever men bring from themselves is nothing; and therefore human wisdom is justly thrown down, that it may not obscure the praise of divine grace.

But it is asked, whom does Christ denominate wise? And whom does he denominate little children? For experience plainly shows, that not all the ignorant and unlearned on the one hand are enlightened to believe, and that not all the wise or learned are left in their blindness. It follows, that those are called wise and prudent, who, swelled with diabolical pride, cannot endure to hear Christ speaking to them from above. And yet it does not always happen that God reprobates those who have a higher opinion of themselves than they ought to have; as we learn from the instance of Paul, whose fierceness Christ subdued. If we come down to the ignorant multitude, the majority of whom display envenomed malice, we perceive that they are left to their destruction equally with the nobles and great men. I do acknowledge, that all unbelievers swell with a wicked confidence in themselves, whether their pride be nourished by their wisdom, or by a reputation for integrity, or by honors, or by riches. But I consider that Christ here includes all who are eminent for abilities and learning, without charging them with any fault; as, on the other hand, he does not represent it to be an excellence in any one that he is a little child. True, humble persons have Christ for their master, and the first lesson of faith is, Let no man presume on his wisdom. But Christ does not speak here as to voluntary childhood. He magnifies the grace of the Father on this ground, that he does not disdain to descend even to the lowest and most abominable, that he may raise up the poor out of filth.

But here a question arises. As prudence is a gift of God, how comes it that it hinders us from perceiving the brightness of God, which shines in the Gospel? We ought, indeed, to remember what I have already said, that unbelievers corrupt all the prudence which they possess, and that men of distinguished abilities are often hindered in this respect, that they cannot submit to be taught. But with respect to the present passage I reply: Though the sagacity of the prudent does not stand in their way, they may notwithstanding be deprived of the light of the Gospel. Since the condition of all is the same or alike, why may not God take this or that person according to his pleasure? The reason why he passes by the wise and the great is declared by Paul to be, that

God hath chosen the weak and foolish things of the world to confound the glory of the flesh, (1 Corinthians 1:27.)

Hence also we infer, that the statement made by Christ is not universal, when he says, that the mysteries of the Gospel are hidden from the wise If out of five wise men four reject the Gospel and one embraces it, and if, out of an equal number of unlearned persons, two or three become disciples of Christ, this statement is fulfilled. This is also confirmed by that passage in Paul’s writings, which I lately quoted; for he does not exclude from the kingdom of God all the wise, and noble, and mighty, but only declares that it does not contain many of them.

The question is now solved. Prudence is not condemned as far as it is a gift of God, but Christ merely declares that it has no influence in procuring faith. On the other hand, he does not recommend ignorance, as if it rendered men acceptable to God, but affirms that it does not hinder mercy from enlightening ignorant and unlearned men with heavenly wisdom. It now remains to explain what is meant by revealing and hiding. That Christ does not speak of the outward preaching may be inferred with certainty from this circumstance, that he presented himself as a Teacher to all without distinction, and enjoined his Apostles to do the same. The meaning therefore is, that no man can obtain faith by his own acuteness, but only by the secret illumination of the Spirit.

26. Undoubtedly, O Father This expression removes every pretense for that licentiousness of inquiry, to which we are continually excited. There is nothing which we yield to God with greater difficulty, than that his will shall be regarded by us as the highest reason and justice. “Pour la derniere et souveraine raison, et pour Justice parfaite;” — “for the last and supreme reason, and for perfect justice.” He frequently repeats, that his judgments are a deep abyss, (Psalm 36:6;) but we plunge with headlong violence into that depth, “Pour sonder ce qui y est;” — “to sound what is in it.” and if there is any thing that does not please us, we gnash our teeth, or murmur against him, and many even break out into open blasphemies. On the contrary, our Lord lays down to us this rule, that whatever God has determined must be regarded by us as right. “Que tout ce que Dieu a determine est bon et droict;” — “that all that God has determined is good and right.” This is sober wisdom, to acquiesce in the good pleasure of God as alone equal to a thousand arguments. “Et cela est estre sage a sobriete, d’acquiescer au seul bon plaisir de Dieu, et nous y arrester paisiblement, plus que s’il y avoit dix mille raisons devant nos yeux;” — “and this is to be wise to sobriety, to acquiesce in the good pleasure of God, and to rest calmly upon it, more than if there were ten thousand arguments before our eyes.” Christ might indeed have brought forward the causes of that distinction, if there were any; but he is satisfied with the good pleasure of God, and inquires no farther why he calls to salvation little children rather than others, and composes his kingdom out of an obscure flock. “D’une troupe de gens incognus, et de petite estime;” — “from a flock of persons unknown and little esteemed.” Hence it is evident, that men direct their fury against Christ, when, on learning that some are freely chosen, and others are reprobated, by the will of God, they storm because they find it unpleasant to yield to God. “Vienent incontinent a tempester, pource quil leur fasche que Dieu ait le dernier mot;” — “come immediately to storm, because it gives them uneasiness that God should have the last word.”

27. All things have been delivered to me. The connection of this sentence with the preceding one is not correctly understood by those commentators who think that Christ intends nothing more than to strengthen the confidence of his disciples for preaching the Gospel. My opinion is, that Christ spoke these words for another reason, and with another object in view. Having formerly asserted that the Church proceeds from the secret source of God’s free election, he now shows in what manner the grace of salvation comes to men. Many persons, as soon as they learn that none are heirs of eternal life but those whom God chose before the foundation of the world, (Ephesians 1:4,) begin to inquire anxiously how they may be assured of God’s secret purpose, and thus plunge into a labyrinth, from which they will find no escape. Christ enjoins them to come direct to himself, in order to obtain certainty of salvation. The meaning therefore is, that life is exhibited to us in Christ himself, and that no man will partake of it who does not enter by the gate of faith. We now see that he connects faith with the eternal predestination of God, — two things which men foolishly and wickedly hold to be inconsistent with each other. Though our salvation was always hidden with God, yet Christ is the channel through which it flows to us, and we receive it by faith, that it may be secure and ratified in our hearts. We are not at liberty then to turn away from Christ, unless we choose to reject the salvation which he offers to us.

None knoweth the Son. He says this, that we may not be guided by the judgment of men, and thus form an erroneous estimate of his majesty. The meaning therefore is, that if we wish to know what is the character of Christ, we must abide by the testimony of the Father, who alone can truly and certainly inform us what authority he hath bestowed upon him. And, indeed, by imagining him to be what our mind, according to its capacity, conceives of him, we deprive him of a great part of his excellence, so that we cannot know him aright but from the voice of the Father That voice alone would undoubtedly be insufficient without the guidance of the Spirit; for the power of Christ is too deep and hidden to be attained by men, until they have been enlightened by the Father We must understand him to mean, not that the Father knoweth for himself, but that He knoweth for us to reveal him to us.

But the sentence appears to be incomplete, for the two clauses do not correspond to each other. Of the Son it is said, that none knoweth the Father except himself, and he to whom he shall be pleased to reveal him Of the Father nothing more is said than this, that He alone knoweth the Son. Nothing is said about revelation. I reply, that it was unnecessary to repeat what he had already said; for what else is contained in the previous thanksgiving, than that the Father hath revealed the Son to those who approve of him? When it is now added that He alone knoweth the Son, it appears to be the assigning of a reason; for this thought might, have occurred, What neccessity was there that the Son, who had openly exhibited himself to the view of men, should be revealed by the Father? We now perceive the reason why it was said, that none knoweth the Son but the Father only It now remains that we attend to the latter clause:

None knoweth the Father except the Son, and he to whom the Son shall be pleased to reveal him. This is a different kind of knowledge from the former; for the Son is said to know the Father, not because he reveals Him by his Spirit, but because, being the lively image of Him, he represents Him visibly in his own person. At the same time, I do not exclude the Spirit, but explain the revelation here mentioned as referring to the manner of communicating information. This agrees most completely with the context; for Christ confirms what he had formerly said, that all things had been delivered to him by his Father, by informing us that the fullness of the Godhead dwelleth in him, (Colossians 2:9.) The passage may be thus summed up: “Tout ce passage revient a ces deux points;” — “the whole of this passage amounts to these two points.” First, it is the gift of the Father, that the Son is known, because by his Spirit he opens the eyes of our mind to discern the glory of Christ, which otherwise would have been hidden from us. Secondly, the Father, who dwells in inaccessible light, and is in himself incomprehensible, is revealed to us by the Son, because he is the lively image of Him, so that it is in vain to seek for Him elsewhere. “En sorte que c’est temps perdu de le chercher ailleurs;” — “so that it is lost time to seek him elsewhere.”

28. Come to me all that labor He now kindly invites to himself those whom he acknowledges to be fit for becoming his disciples. Though he is ready to reveal the Father to all, yet the greater part are careless about coming to him, because they are not affected by a conviction of their necessities. Hypocrites give themselves no concern about Christ, because they are intoxicated with their own righteousness, and neither hunger nor thirst (Matthew 5:6) for his grace. Those who are devoted to the world set no value on heavenly life. It would be in vain, therefore, for Christ to invite either of these classes, and therefore he turns to the wretched and afflicted. He speaks of them as laboring, or groaning under a burden, and does not mean generally those who are oppressed with grief and vexations, but those who are overwhelmed by their sins, who are filled with alarm at the wrath of God, and are ready to sink under so weighty a burden. There are various methods, indeed, by which God humbles his elect; but as the greater part of those who are loaded with afflictions still remain obstinate and rebellious, Christ means by persons laboring and burdened, those whose consciences are distressed by their exposure to eternal death, and who are inwardly so pressed down by their miseries that they faint; for this very fainting prepares them for receiving his grace. He tells us that the reason why most men despise his grace is, that they are not sensible of their poverty; but that there is no reason why their pride or folly should keep back afflicted souls that long for relief.

Let us therefore bid adieu to all who, entangled by the snares of Satan, either are persuaded that they possess a righteousness out of Christ, or imagine that they are happy in this world. Let our miseries drive us to seek Christ; and as he admits none to the enjoyment of his rest but those who sink under the burden, let us learn, that there is no venom more deadly than that slothfulness which is produced in us, either by earthly happiness, or by a false and deceitful opinion of our own righteousness and virtue. Let each of us labor earnestly to arouse himself, first, by vigorously shaking off the luxuries of the world; and, secondly, by laying aside every false confidence. Now though this preparation for coming to Christ makes them as dead men, “Combien que ceste preparation a recevoir la grace de Christ despouille desia entierement les hommes, et monstre qu’ils sont du tout vuides de vertu;” — “though this preparation for receiving the grace of Christ already strips men entirely, and shows that they are wholly devoid of virtue.” yet it ought to be observed, that it is the gift of the Holy Spirit, because it is the commencement of repentance, to which no man aspires in his own strength. Christ did not intend to show what man can do of himself, but only to inform us what must be the feelings of those who come to him.

They who limit the burden and the labor to ceremonies of the Law, take a very narrow view of Christ’s meaning. I do acknowledge, that the Law was intolerably burdensome, and overwhelmed the souls of worshippers; but we must bear in mind what I have said, that Christ stretches out his hand to all the afflicted, and thus lays down a distinction between his disciples and those who despise the Gospel. But we must attend to the universality of the expression; for Christ included all, without exception, who labor and are burdened, that no man may shut the gate against himself by wicked doubts. “Par une desfiance et facon perverse de douter;” — “by a distrust and wicked manner of doubting.” And yet all such persons are few in number; for, among the innumerable multitude of those that perish, few are aware that they are perishing. The relief which he promises consists in the free pardon of sins, which alone gives us peace.

29. Take my yoke upon you. Many persons, we perceive, abuse the grace of Christ by turning it into an indulgence of the flesh; and therefore Christ, after promising joyful rest to wretchedly distressed consciences, reminds them, at the same time, that he is their Deliverer on condition of their submitting to his yoke. He does not, he tells us, absolve men from their sins in such a manner, that, restored to the favor of God, they may sin with greater freedom, but that, raised up by his grace, they may also take his yoke upon them, and that, being free in spirit, they may restrain the licentiousness of their flesh. And hence we obtain a definition of that rest of which he had spoken. It is not at all intended to exempt the disciples of Christ from the warfare of the flesh, that they may enjoy themselves at their ease, but to train them under the burden of discipline, and keep them under the yoke.

Learn of me It is a mistake, I think, to suppose that Christ here assures us of his meekness, lest his disciples, under the influence of that fear which is usually experienced in approaching persons of distinction, should remain at a distance from him on account of his Divine glory. It is rather his design to form us to the imitation of himself, because the obstinacy of the flesh leads us to shrink from his yoke as harsh and uneasy. Shortly afterwards, he adds, (verse 30,) my yoke is easy But how shall any man be brought willingly and gently to bend his neck, unless, by putting on meekness, he be conformed to Christ? That this is the meaning of the words is plain; for Christ, after exhorting his disciples to bear his yoke, and desirous to prevent them from being deterred by its difficulty, immediately adds, Learn of me; thus declaring that, when his example shall have accustomed us to meekness and humility, we shall no longer feel his yoke to be troublesome. To the same purpose he adds, I will relieve you So long as the flesh kicks, we rebel; and those who refuse the yoke of Christ, and endeavor to appease God in any other manner, distress and waste themselves in vain. In this manner, we see the Papists wretchedly torturing themselves, and silently enduring the dreadful tyranny under which they groan, that they may not bow to the yoke of Christ.

Matthew 12:1-8; Mark 2:23-28; Luke 6:1-5

Matthew 12:1-8

Mark 2:23-28

Luke 6:1-5

1. At that time Jesus was passing through the corn-fields on the Sabbath; “Un iour du Sabbath;” — “on a Sabbath-day.” and his disciples were hungry, and began to pluck the ears of corn, and to eat. 2. But when the Pharisees saw it, they said to him, Lo, thy disciples do what it is not lawful to do on the Sabbath. 3. But he said to them, Have you not read what David did, when he was hungry, and those who were with him? 4. How he entered into the house of God, and ate the shew-bread, which it was not lawful for him to eat, nor for those who were with him, but for the priests alone? 5. Or have you not read in the Law, that on the Sabbath the priests in the temple profane the temple, and are free from blame? “Et n’en sont point reprehensibles;” — “and are not blameable for it.” 6. But I say to you, That one greater than the temple is in this place. 7. But if you knew what that is, I choose mercy, and not sacrifice, you would not have condemned the innocent. 8. For the Son of man is Lord even of the Sabbath.

23. And it happened, that he was passing through the corn-fields, and his disciples began to pluck the ears of corn as they went along. 24. And the Pharisees said to him, Lo, why do they on the Sabbath what is not lawful? 25. And he said to them, Have you not read what David did, when he had need, and was hungry, and those who were with him? 26. How he entered into the house of God in the time of Abiathar, the high-priest, and ate the shew-bread, which it is not lawful to eat but for the priests, and gave also “Et en donna aussi;” — “and gave of it also.” to those who were with him? 27. And he said to them, The Sabbath was made for man, and not man for the Sabbath. 28. Therefore the Son of man is Lord even of the Sabbath.

1. And it happened that, on the second-first Sabbath, he was passing through the cornfields; and his disciples were plucking ears of corn, and were eating, rubbing them in their hands. 2. And some of the Pharisees said to them, Why do you do what it is not lawful to do on the Sabbath? 3. And Jesus answering saith to them, Have you not read even this which David did when he was hungry, and those who were with him? 4. How he entered into the house of God, and took the shew-bread, and ate it, and gave also to those who were with him, which it is not lawful to eat but only for the priests? 5. And he said to them, The Son of man is Lord even of the Sabbath.

CHAPTER 11

Mt 11:1-19. The Imprisoned Baptist's Message to His Master--The Reply, and Discourse, on the Departure of the Messengers, Regarding John and His Mission. ( = Lu 7:18-35).

1. And it came to pass, when Jesus had made an end of commanding his twelve disciple--rather, "the twelve disciples,"

he departed thence to teach and to preach in their cities--This was scarcely a fourth circuit--if we may judge from the less formal way in which it was expressed--but, perhaps, a set of visits paid to certain places, either not reached at all before, or too rapidly passed through, in order to fill up the time till the return of the Twelve. As to their labors, nothing is said of them by our Evangelist. But Luke (Lu 9:6) says, "They departed, and went through, the towns," or "villages," "preaching the Gospel, and healing everywhere." Mark (Mr 6:12, 13), as usual, is more explicit: "And they went out, and preached that men should repent. And they cast out many devils (demons) and anointed with oil many that were sick, and healed them." Though this "anointing with oil" was not mentioned in our Lord's instructions--at least in any of the records of them--we know it to have been practiced long after this in the apostolic Church (see Jas 5:14, and compare Mr 6:12, 13)--not medicinally, but as a sign of the healing virtue which was communicated by their hands, and a symbol of something still more precious. It was unction, indeed, but, as Bengel remarks, it was something very different from what Romanists call extreme unction. He adds, what is very probable, that they do not appear to have carried the oil about with them, but, as the Jews used oil as a medicine, to have employed it just as they found it with the sick, in their own higher way.

2. Now when John had heard in the prison--For the account of this imprisonment, see on Mr 6:17-20.

the works of Christ, he sent, &c.--On the whole passage, see on Lu 7:18-35.

Mt 11:20-30. Outburst of Feeling Suggested to the Mind of Jesus by the Result of His Labors in Galilee.

The connection of this with what goes before it and the similarity of its tone make it evident, we think, that it was delivered on the same occasion, and that it is but a new and more comprehensive series of reflections in the same strain.

20. Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.

21. Woe unto thee, Chorazin!--not elsewhere mentioned, but it must have lain near Capernaum.

woe unto thee, Bethsaida--"fishing-house," a fishing station--on the western side of the Sea of Galilee, and to the north of Capernaum; the birthplace of three of the apostles--the brothers Andrew and Peter, and Philip. These two cities appear to be singled out to denote the whole region in which they lay--a region favored with the Redeemer's presence, teaching, and works above every other.

for if the mighty works--the miracles

which were done in you had been done in Tyre and Sidon--ancient and celebrated commercial cities, on the northeastern shores of the Mediterranean Sea, lying north of Palestine, and the latter the northernmost. As their wealth and prosperity engendered luxury and its concomitant evils--irreligion and moral degeneracy--their overthrow was repeatedly foretold in ancient prophecy, and once and again fulfilled by victorious enemies. Yet they were rebuilt, and at this time were in a flourishing condition.

they would have repented long ago in sackcloth and ashes--remarkable language, showing that they had done less violence to conscience, and so, in God's sight, were less criminal than the region here spoken of.

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

23. And thou, Capernaum--(See on Mt 4:13).

which art exalted unto heaven--Not even of Chorazin and Bethsaida is this said. For since at Capernaum Jesus had His stated abode during the whole period of His public life which He spent in Galilee, it was the most favored spot upon earth, the most exalted in privilege.

shall be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom--destroyed for its pollutions.

it would have remained until this day--having done no such violence to conscience, and so incurred unspeakably less guilt.

24. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee--"It has been indeed," says Dr. Stanley, "more tolerable, in one sense, in the day of its earthly judgment, for the land of Sodom than for Capernaum; for the name, and perhaps even the remains of Sodom are still to be found on the shores of the Dead Sea; while that of Capernaum has, on the Lake of Gennesareth, been utterly lost." But the judgment of which our Lord here speaks is still future; a judgment not on material cities, but their responsible inhabitants--a judgment final and irretrievable.

25. At that time Jesus answered and said--We are not to understand by this, that the previous discourse had been concluded, and that this is a record only of something said about the same period. For the connection is most close, and the word "answered"--which, when there is no one to answer, refers to something just before said, or rising in the mind of the speaker in consequence of something said--confirms this. What Jesus here "answered" evidently was the melancholy results of His ministry, lamented over in the foregoing verses. It is as if He had said, "Yes; but there is a brighter side to the picture; even in those who have rejected the message of eternal life, it is the pride of their own hearts only which has blinded them, and the glory of the truth does but the more appear in their inability to receive it. Nor have all rejected it even here; souls thirsting for salvation have drawn water with joy from the wells of salvation; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away."

I thank thee--rather, "I assent to thee." But this is not strong enough. The idea of "full" or "cordial" concurrence is conveyed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the divine procedure about to be mentioned. And as, when He afterwards uttered the same words, He "exulted in spirit" (see on Lu 10:21), probably He did the same now, though not recorded.

O Father, Lord of heaven and earth--He so styles His Father here, to signify that from Him of right emanates all such high arrangements.

because thou hast hid these things--the knowledge of these saving truths.

from the wise and prudent--The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness--the clever, the sharp-witted, the men of affairs. The distinction is a natural one, and was well understood. (See 1Co 1:19, &c.). But why had the Father hid from such the things that belonged to their peace, and why did Jesus so emphatically set His seal to this arrangement? Because it is not for the offending and revolted to speak or to speculate, but to listen to Him from whom we have broken loose, that we may learn whether there be any recovery for us at all; and if there be, on what principles--of what nature--to what ends. To bring our own "wisdom and prudence" to such questions is impertinent and presumptuous; and if the truth regarding them, or the glory of it, be "hid" from us, it is but a fitting retribution, to which all the right-minded will set their seal along with Jesus.

hast revealed them unto babes--to babe-like men; men of unassuming docility, men who, conscious that they know nothing, and have no right to sit in judgment on the things that belong to their peace, determine simply to "hear what God the Lord will speak." Such are well called "babes." (See He 5:13; 1Co 13:11; 14:20, &c.).

26. Even so, Father; for so it seemed good--the emphatic and chosen term for expressing any object of divine complacency; whether Christ Himself (see on Mt 3:17), or God's gracious eternal arrangements (see on Php 2:13).

in thy sight--This is just a sublime echo of the foregoing words; as if Jesus, when He uttered them, had paused to reflect on it, and as if the glory of it--not so much in the light of its own reasonableness as of God's absolute will that so it should be--had filled His soul.

27. All things are delivered unto me of my Father--He does not say, They are revealed--as to one who knew them not, and was an entire stranger to them save as they were discovered to Him--but, They are "delivered over," or "committed," to Me of My Father; meaning the whole administration of the kingdom of grace. So in Joh 3:35, "The Father loveth the Son, and hath given all things into His hand" (see on Joh 3:35). But though the "all things" in both these passages refer properly to the kingdom of grace, they of course include all things necessary to the full execution of that trust--that is, unlimited power. (So Mt 28:18; Joh 17:2; Ep 1:22).

and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will--willeth

to reveal him--What a saying is this, that "the Father and the Son are mutually and exclusively known to each other!" A higher claim to equality with the Father cannot be conceived. Either, then, we have here one of the revolting assumptions ever uttered, or the proper divinity of Christ should to Christians be beyond dispute. "But, alas for me!" may some burdened soul, sighing for relief, here exclaim. If it be thus with us, what can any poor creature do but lie down in passive despair, unless he could dare to hope that he may be one of the favored class "to whom the Son is willing to reveal the Father." But nay. This testimony to the sovereignty of that gracious "will," on which alone men's salvation depends, is designed but to reveal the source and enhance the glory of it when once imparted--not to paralyze or shut the soul up in despair. Hear, accordingly, what follows:

28. Come unto me, all ye that labour and are heavy laden, and I will give you rest--Incomparable, ravishing sounds these--if ever such were heard in this weary, groaning world! What gentleness, what sweetness is there in the very style of the invitation--"Hither to Me"; and in the words, "All ye that toil and are burdened," the universal wretchedness of man is depicted, on both its sides--the active and the passive forms of it.

29. Take my yoke upon you--the yoke of subjection to Jesus.

and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls--As Christ's willingness to empty Himself to the uttermost of His Father's requirements was the spring of ineffable repose to His own Spirit, so in the same track does He invite all to follow Him, with the assurance of the same experience.

30. For my yoke is easy, and my burden is light--Matchless paradox, even among the paradoxically couched maxims in which our Lord delights! That rest which the soul experiences when once safe under Christ's wing makes all yokes easy, all burdens light.

This verse properly belongs to the preceding chapter, from which it should on no account be separated; as with that it has the strictest connection, but with this it has none.

To teach and to preach - To teach, to give private instructions to as many as came unto him; and to preach, to proclaim publicly, that the kingdom of God is at hand; two grand parts of the duty of a Gospel minister.

Their cities - The cities of the Jews.

John had heard in the prison - John was cast into prison by order of Herod Antipas, Mat 14:3, etc., (where see the notes), a little after our Lord began his public ministry, Mat 4:12; and after the first passover, Joh 3:24.

Art thou he that should come - Ο ερχομενος, he that cometh, seems to have been a proper name of the Messiah; to save or deliver is necessarily implied. See on Luk 7:19 (note).

There is some difficulty in what is here spoken of John. Some have thought he was utterly ignorant of our Lord's Divine mission, and that he sent merely for his own information; but this is certainly inconsistent with his own declaration, Luk 3:15, etc.; Joh 1:15, Joh 1:26, Joh 1:33, Joh 3:28, etc. Others suppose he sent the message merely for the instruction of his disciples; that, as he saw his end approaching, he wished them to have the fullest conviction that Jesus was the Messiah, that they might attach themselves to him.

A third opinion takes a middle course between the two former, and states that, though John was at first perfectly convinced that Jesus was the Christ, yet, entertaining some hopes that he would erect a secular kingdom in Judea, wished to know whether this was likely to take place speedily. It is very probable that John now began, through the length of his confinement, to entertain doubts, relative to his kingdom, which perplexed and harassed his mind; and he took the most reasonable way to get rid of them at once, viz. by applying to Christ himself.

Two of his disciples - Instead of δυο, two, several excellent MSS., with both the Syriac, Armenian, Gothic, and one copy of the Itala, have δια, by; he sent by his disciples.

Go and show John the things - ye do hear and see - Christ would have men to judge only of him and of others by their works. This is the only safe way of judging. A man is not to be credited because he professes to know such and such things; but because he demonstrates by his conduct that his pretensions are not vain.

The blind receive their sight, etc. - Αναβλεπωσι, look upwards, contemplating the heavens which their Lord hath made.

The lame walk - Περιπατωσι, they walk about; to give the fullest proof to the multitude that their cure was real. These miracles were not only the most convincing proofs of the supreme power of Christ, but were also emblematic of that work of salvation which he effects in the souls of men.

1. Sinners are blind; their understanding is so darkened by sin that they see not the way of truth and salvation.

2. They are lame - not able to walk in the path of righteousness.

3. They are leprous, their souls are defiled with sin, the most loathsome and inveterate disease; deepening in themselves, and infecting others.

4. They are deaf to the voice of God, his word, and their own conscience.

5. They are dead in trespasses and sins; God, who is the life of the soul, being separated from it by iniquity.

Nothing less than the power of Christ can redeem from all this; and, from all this, that power of Christ actually does redeem every penitent believing soul. Giving sight to the blind, and raising the dead, are allowed by the ancient rabbins to be works which the Messiah should perform, when he should manifest himself in Israel.

The poor have the Gospel preached to them - And what was this Gospel? Why, the glad tidings that Jesus Christ came into the world to save sinners: that he opens the eyes of the blind; enables the lame to walk with an even, steady, and constant pace in the way of holiness; cleanses the lepers from all the defilement of their sins; opens the ears of the deaf to hear his pardoning words; and raises those who were dead in trespasses and sins to live in union with himself to all eternity.

Blessed is he whosoever shall not be offended in me - Or, Happy is he who will not be stumbled at me; for the word σκανδαλιζεσθαι, in its root, signifies to hit against or stumble over a thing, which one may meet with in the way. The Jews, as was before remarked, expected a temporal deliverer. Many might he tempted to reject Christ, because of his mean appearance, etc., and so lose the benefit of salvation through him. To instruct and caution such, our blessed Lord spoke these words. By his poverty and meanness he condemns the pride and pomp of this world. He who will not humble himself, and become base, and poor, and vile in his own eyes, cannot enter into the kingdom of God. It is the poor, in general, who hear the Gospel; the rich and the great are either too busy, or too much gratified with temporal things, to pay any attention to the voice of God.

What went ye out into the wilderness to see? - The purport of our Lord's design, in this and the following verses, is to convince the scribes and Pharisees of the inconsistency of their conduct in acknowledging John Baptist for a divinely authorized teacher, and not believing in the very Christ which he pointed out to them. He also shows, from the excellencies of John's character, that their confidence in him was not misplaced, and that this was a farther argument why they should have believed in him, whom the Baptist proclaimed as being far superior to himself.

A reed shaken with the wind? - An emblem of an irresolute, unsteady mind, which believes and speaks one thing to-day, and another to-morrow. Christ asks these Jews if they had ever found any thing in John like this: Was he not ever steady and uniform in the testimony he bore to me? The first excellency which Christ notices in John was his steadiness; convinced once of the truth, he continued to believe and assert it. This is essentially necessary to every preacher, and to every private Christian. He who changes about from opinion to opinion, and from one sect or party to another, is never to be depended on; there is much reason to believe that such a person is either mentally weak, or has never been rationally and divinely convinced of the truth.

A man clothed in soft raiment? - A second excellency in John was, his sober and mortified life. A preacher of the Gospel should have nothing about him which savours of effeminacy and worldly pomp: he is awfully mistaken who thinks to prevail on the world to hear him and receive the truth, by conforming himself to its fashions and manners. Excepting the mere color of his clothes, we can scarcely now distinguish a preacher of the Gospel, whether in the establishment of the country, or out of it, from the merest worldly man. Ruffles, powder, and fribble seem universally to prevail. Thus the Church and the world begin to shake hands, the latter still retaining its enmity to God. How can those who profess to preach the doctrine of the cross act in this way? Is not a worldly-minded preacher, in the most peculiar sense, an abomination in the eyes of the Lord?

Are in kings' houses - A third excellency in John was, he did not affect high things. He was contented to live in the desert, and to announce the solemn and severe truths of his doctrine to the simple inhabitants of the country. Let it be well observed, that the preacher who conforms to the world in his clothing, is never in his element but when he is frequenting the houses and tables of the rich and great.

A prophet? yea - and more than a prophet - That is, one more excellent (περισσοτερον) than a prophet; one greatly beyond all who had come before him, being the immediate forerunner of Christ, (see below), and who was especially commissioned to prepare the way of the Lord.

This was a fourth excellency: he was a prophet, a teacher, a man divinely commissioned to point out Jesus and his salvation; and more excellent than any of the old prophets, because he not only pointed out this Christ, but saw him, and had the honor of dying for that sacred truth which he steadily believed and boldly proclaimed.

Behold, I send my messenger - A fifth excellency of the Baptist was, his preparing the way of the Lord; being the instrument, in God's hand, of preparing the people's hearts to receive the Lord Jesus; and it was probably through his preaching that so many thousands attached themselves to Christ, immediately on his appearing as a public teacher.

A greater than John the Baptist - A sixth excellency of the Baptist - he was greater than any prophet from the beginning of the world till that time: - 1st. Because he was prophesied of by them, Isa 40:3, and Mal 3:1, where Jesus Christ himself seems to be the speaker. 2ndly. Because he had the privilege of showing the fulfillment of their predictions, by pointing out that Christ has now come, which they foretold should come. And 3dly. Because he saw and enjoyed that salvation which they could only foretell. See Quesnel.

Notwithstanding, he that is least in the kingdom of heaven - By the kingdom of heaven in this verse is meant, the fullness of the blessings of the Gospel of peace; which fullness was not known till after Christ had been crucified, and had risen from the dead. Now the least in this kingdom, the meanest preacher of a crucified, risen, and glorified Savior, was greater than John, who was not permitted to live to see the plenitude of Gospel grace, in the pouring out of the Holy Spirit. Let the reader observe, 1st. That the kingdom of heaven here does not mean the state of future glory. See Mat 3:2. 2dly. That it is not in holiness or devotedness to God that the least in this kingdom is greater than John; but 3dly. That it is merely in the difference of the ministry.

The prophets pointed out a Christ that was coming; John showed that that Christ was then among them; and the preachers of the Gospel prove that this Christ has suffered, and entered into his glory, and that repentance and remission of sins are proclaimed through his blood. There is a saying similar to this among the Jews: "Even the servant maid that passed through the Red Sea, saw what neither Ezekiel, nor any other of the prophets had seen."

The kingdom of heaven suffereth violence - The tax-gatherers and heathens, whom the scribes and Pharisees think have no right to the kingdom of the Messiah, filled with holy zeal and earnestness, seize at once on the proffered mercy of the Gospel, and so take the kingdom as by force from those learned doctors who claimed for themselves the chiefest places in that kingdom. Christ himself said, The tax-gatherers and harlots go before you into the kingdom of God. See the parallel place, Luk 7:28-30. He that will take, get possession of the kingdom of righteousness, peace, and spiritual joy, must be in earnest: all hell will oppose him in every step he takes; and if a man be not absolutely determined to give up his sins and evil companions, and have his soul saved at all hazards, and at every expense, he will surely perish everlastingly. This requires a violent earnestness.

All the prophets and the law prophesied until John - I believe προεφητευσαν means here, they taught, or continued to instruct. They were the instructers concerning the Christ who was to come, till John came and showed that all the predictions of the one, and the types and ceremonies of the other were now about to be fully and finally accomplished; for Christ was now revealed. The word is taken in this sense, Mat 7:22.

This is Elias, which was for to come - This should always be written Elijah, that as strict a conformity as possible might be kept up between the names in the Old Testament and the New. The Prophet Malachi, who predicted the coming of the Baptist in the spirit and power of Elijah, gave the three following distinct characteristics of him. First, That he should be the forerunner and messenger of the Messiah: Behold I send my messenger before me, Mal 3:1. Secondly, That he should appear before the destruction of the second temple: Even the Lord whom ye seek shall suddenly come to his temple, ibid. Thirdly, That he should preach repentance to the Jews; and that, some time after, the great and terrible day of the Lord should come, and the Jewish land be smitten with a curse, Mal 4:5, Mal 4:6. Now these three characters agree perfectly with the conduct of the Baptist, and what shortly followed his preaching, and have not been found in any one else; which is a convincing proof that Jesus was the promised Messiah.

He that hath ears to hear, let him hear - As if our Lord had said, These things are so clear and manifest that a man has only to hear them to be convinced and fully satisfied of their truth. But neither the Jews of that time nor of the succeeding times to the present day, have heard or considered, these things. When spoken to on these subjects, their common custom is to stop their ears, spit out, and blaspheme; this shows not only a bad, but a ruined cause. They are deeply and willfully blind. They will not come unto the light, lest their deeds should become manifest, that they are not wrought in God. They have ears but they will not hear.

But whereunto shall I liken this generation? - That is, the Jewish people - την γενεαν ταυτην, this race: and so the word γενεα is often to be understood in the evangelists.

In the markets - Or, places of concourse, αγοραις, from αγειρω, I gather together; not a market-place only, but any place of public resort: probably meaning here, places of public amusement.

Calling unto their fellows - Or, companions. Instead of εταιροις, companions, many of the best MSS. have ετεροις, others. The great similarity of the words might have easily produced this difference.

There are some to whom every thing is useful in leading them to God; others, to whom nothing is sufficient. Every thing is good to an upright mind, every thing bad to a vicious heart.

We have piped unto you, and ye have not danced - We have begun the music, which should have been followed by the dance, but ye have not attended to it.

We have mourned - and ye have not lamented - Ye have not smote the breast: ουκ εκοψασθε, from κοπτομαι, to strike, or beat the breasts with the hands, particularly in lamentation. So used, Nah 2:7; Luk 18:13; Luk 23:48, and by the best Greek and Roman writers. There is an allusion here to those funeral lamentations explained Mat 9:23.

For John came neither eating nor drinking - Leading a very austere and mortified life: and yet, he did not receive him. A sinner will not be persuaded that what he has no mind to imitate can come from God. There are some who will rather blame holiness itself, than esteem it in those whom they do not like.

He hath a devil - He is a vile hypocrite, influenced by a demon to deceive and destroy the simple.

The Son of man came eating and drinking - That is, went wheresoever he was invited to eat a morsel of bread, and observed no rigid fasts: how could he, who had no corrupt appetites to mortify or subdue?

They say, Behold a man gluttonous, etc. - Whatever measures the followers of God may take, they will not escape the censure of the world: the best way is not to be concerned at them. Iniquity, being always ready to oppose and contradict the Divine conduct, often contradicts and exposes itself.

But wisdom is justified of her children - Those who follow the dictates of true wisdom ever justify, point out as excellent, the holy maxims by which they are guided, for they find the way pleasantness, and the path, peace. Of, here, and in many places of our translation, ought to be written by in modern English. Some suppose that our blessed Lord applies the epithet of η σοφια, that Wisdom to himself; as he does that of Son of man, in the first clause of the verse: and that this refers to the sublime description given of wisdom in Proverbs 8. Others have supposed that by the children or sons (τεκνων) of wisdom our Lord means John Baptist and himself, who came to preach the doctrines of true wisdom to the people, and who were known to be teachers come from God by all those who seriously attended to their ministry: they recommending themselves, by the purity of their doctrines, and the holiness of their lives, to every man's conscience in the sight of God. It is likely, however, that by children our Lord simply means the fruits or effects of wisdom, according to the Hebrew idiom, which denominates the fruits or effects of a thing, its children. So in Job 5:7, sparks emitted by coals are termed בני רשף beney resheph, the children of the coal. It was probably this well known meaning of the word, which led the Codex Vaticanus, one of the most ancient MSS. in the world, together with the Syriac, Persic, Coptic, and Ethiopic, to read εργων, works, instead of τεκνων, sons or children. Wisdom is vindicated by her works, i.e. the good effects prove that the cause is excellent.

The children of true wisdom can justify all God's ways in their salvation; as they know that all the dispensations of Providence work together for the good of those who love and fear God. See on Luk 7:35 (note).

Then began he to upbraid the cities - The more God has done to draw men unto himself, the less excusable are they if they continue in iniquity. If our blessed Lord had not done every thing that was necessary for the salvation of these people, he could not have reproached them for their impenitence.

Wo unto thee, Chorazin - Bethsaida! - It would be better to translate the word ουαι σοι, alas for thee, than wo to thee. The former is an exclamation of pity; the latter a denunciation of wrath. It is evident that our Lord used it in the former sense. It is not known precisely where Chorazin was situated; but as Christ joins it in the same censure with Bethsaida, which was in Upper Galilee, beyond the sea, Mar 6:45, it is likely that Chorazin was in the same quarter. Though the people in these cities were (generally) impenitent, yet there is little doubt that several received the word of life. Indeed, Bethsaida itself furnished not less than three of the twelve apostles, Philip, Andrew, and Peter. See Joh 1:44.

Tyre and Sidon - Were two heathen cities, situated on the shore of the Mediterranean Sea, into which it does not appear that Christ ever went, though he was often very nigh to them; see Mat 15:21.

They would have repented long ago - Παλαι, formerly, seems here to refer to the time of Ezekiel, who denounced destruction against Tyre and Sidon, Ezekiel 26, 27, and 28. Our Lord, then, intimates that, if Ezekiel had done as many miracles in those cities as himself had in Chorazin and Bethsaida, the inhabitants would have repented in sackcloth and ashes, with the deepest and most genuine sorrow.

A Hindoo who renounces the secular life, and becomes a religious mendicant, often covers himself with a coarse cloth sprinkled over with ashes. This is the sackcloth and ashes which our Lord refers to; and this covering was the outward sign of deep repentance, and forsaking of sin.

But - it shall be more tolerable - Every thing will help to overwhelm the impenitent at the tribunal of God - the benefits and favors which they have received, as well as the sins which they have committed.

Thou, Capernaum - exalted unto heaven - A Hebrew metaphor, expressive of the utmost prosperity, and the enjoyment of the greatest privileges. This was properly spoken of this city, because that in it our Lord dwelt, and wrought many of his miraculous works.

Shalt be brought down to hell - Perhaps not meaning, here, the place of torment, but rather a state of desolation. The original word is Hades, Αδης, from α, not, and ιδειν, to see; the invisible receptacle or mansion of the dead, answering to שאול sheol, in Hebrew; and implying often, 1st. the grave; 2dly. the state of separate souls, or unseen world of spirits, whether of torment, Luk 16:23, or, in general, Rev 1:18; Rev 6:8; Rev 20:13, Rev 20:14. The word hell, used in the common translation, conveys now an improper meaning of the original word; because hell is only used to signify the place of the damned. But, as the word hell comes from the Anglo-Saxon, helan, to cover, or hide, hence the tiling or slating of a house is called, in some parts of England (particularly Cornwall) heling, to this day; and the covers of books (in Lancashire) by the same name: so the literal import of the original word Αδης was formerly well expressed by it. Here it means a state of the utmost wo, and ruin, and desolation, to which these impenitent cities should be reduced. This prediction of our Lord was literally fulfilled; for, in the wars between the Romans and the Jews, these cities were totally destroyed, so that no traces are now found of Bethsaida, Chorazin, or Capernaum. See Bp. Pearce.

But - it shall be more tolerable for the land of Sodom - Γη Σοδομων, the land of the Sodomites; i.e. the ancient inhabitants of that city and its neighborhood.

In Jude, Jde 1:7, we are told that these persons are suffering the vengeance of eternal fire. The destruction of Sodom and Gomorrah happened A. M. 2107, which was 1897 years before the incarnation. What a terrible thought is this! It will be more tolerable for certain sinners, who have already been damned nearly four thousand years, than for those who, live and die infidels under the Gospel! There are various degrees of punishments in hell, answerable to various degrees of guilt, and the contempt manifested to, and the abuse made of; the preaching of the Gospel, will rank semi-infidel Christians in the highest list of transgressors, and purchase them the hottest place in hell! Great God! save the reader from this destruction!

Day of judgment - May either refer to that particular time in which God visits for iniquity, or to that great day in which he will judge the world by the Lord Jesus Christ. The day of Sodom's judgment was that in which it was destroyed by fire and brimstone from heaven, Gen 19:24; and the day of judgment to Chorazin, Bethsaida, and Capernaum, was the time in which they were destroyed by the Romans, Mat 11:23. But there is a day of final judgment, when Hades itself, (sinners in a state of partial punishment in the invisible world) shall be cast into the lake of fire and brimstone, which is the second death. See Rev 20:14.

I thank thee - Εξομολογουμαι σοι, I fully agree with thee - I am perfectly of the same mind. Thou hast acted in all things according to the strictest holiness, justice, mercy, and truth.

Wise and prudent - The scribes and Pharisees, vainly puffed up by their fleshly minds, and having their foolish hearts darkened, refusing to submit to the righteousness of God (God's method of saving man by Christ) and going about to establish their own righteousness, (their own method of saving themselves), they rejected God's counsel, and God sent the peace and salvation of the Gospel to others, called here babes, (his disciples), simple-hearted persons, who submitted to be instructed and saved in God's own way. Let it be observed, that our Lord does not thank the Father that he had hidden these things from the wise and prudent, but that, seeing they were hidden from them, he had revealed them to the others.

There is a remarkable saying in the Talmudists, which casts light upon this: "Rab. Jochanan said: 'From the time in which the temple was destroyed, wisdom was taken away from the prophets, and given to fools and children.' Bava Bathra, fol. 12. Again: 'In the days of the Messiah, every species of wisdom, even the most profound, shall, be revealed; and this even to children.'" Synop. Sohar. fol. 10.

Even so, Father - Ναι ο πατηρ. An emphatical ratification of the preceding address.

It was right that the heavenly wisdom, despised, rejected, and persecuted by the scribes and Pharisees, should be offered to the simple people, and afterwards to the foolish people, the Gentiles, who are the children of wisdom, and justify God in his ways, by bringing forth that fruit of the Gospel of which the Pharisees refused to receive even the seed.

All things are delivered unto me of my Father - This is a great truth, and the key of the science of salvation. The man Christ Jesus receives from the Father, and in consequence of his union with the eternal Godhead becomes the Lord and sovereign Dispenser of all things. All the springs of the Divine favor are in the hands of Christ, as Priest of God, and atoning Sacrifice for men: all good proceeds from him, as Savior, Mediator, Head, Pattern, Pastor, and sovereign Judge of the whole world.

No man knoweth the Son, but the Father; neither knoweth any man, etc. - None can fully comprehend the nature and attributes of God, but Christ; and none can fully comprehend the nature, incarnation, etc., of Christ, but the Father. The full comprehension and acknowledgment of the Godhead, and the mystery of the Trinity, belong to God alone.

Come unto me - This phrase in the new covenant implies simply, believing in Christ, and becoming his disciple, or follower.

All ye that labor and are heavy laden - The metaphor here appears to be taken from a man who has a great load laid upon him, which he must carry to a certain place: every step he takes reduces his strength, and renders his load the more oppressive. However, it must be carried on; and he labors, uses his utmost exertions, to reach the place where it is to be laid down. A kind person passing by, and, seeing his distress, offers to ease him of his load, that he may enjoy rest.

The Jews, heavily laden with the burdensome rites of the Mosaic institution, rendered still more oppressive by the additions made by the scribes and Pharisees, who, our Lord says, (Mat 23:4), bound on heavy burdens; and laboring, by their observance of the law, to make themselves pleasing to God, are here invited to lay down their load, and receive the salvation procured for them by Christ.

Sinners, wearied in the ways of iniquity, are also invited to come to this Christ, and find speedy relief.

Penitents, burdened with the guilt of their crimes, may come to this Sacrifice, and find instant pardon.

Believers, sorely tempted, and oppressed by the remains of the carnal mind, may come to this blood, that cleanseth from all unrighteousness; and, purified from all sin, and powerfully succored in every temptation, they shall find uninterrupted rest in this complete Savior.

All are invited to come, and all are promised rest. If few find rest from sin and vile affections, it is because few come to Christ to receive it.

Take my yoke upon you - Strange paradox! that a man already weary and overloaded must take a new weight upon him, in order to be eased and find rest! But this advice is similar to that saying, Psa 55:22. Cast thy burden upon the Lord, and he will sustain thee; i.e. trust thy soul and concerns to him, and he will carry both thyself and thy load.

I am meek and lowly in heart - Wherever pride and anger dwell, there is nothing but mental labor and agony; but, where the meekness and humility of Christ dwell, all is smooth, even, peaceable, and quiet; for the work of righteousness is peace, and the effect of righteousness, quietness and assurance for ever. Isa 32:17.

For my yoke is easy - My Gospel imposes nothing that is difficult; on the contrary, it provides for the complete removal of all that which oppresses and renders man miserable, viz. sin. The commandments of Christ are not grievous. Hear the whole: Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself. Can any thing be more congenial to the nature of man than love? - such a love as is inspired by God, and in which the soul rests supremely satisfied and infinitely happy? Taste, and know, by experience, how good the Lord is, and how worthy his yoke is to be taken, borne, and loved. This most tender invitation of the compassionate Jesus is sufficient to inspire the most diffident soul with confidence. See on Mar 8:34 (note).

Creeshna, the incarnate God of the Hindoos, is represented in the Geeta addressing one of his beloved disciples thus: "I am the creator of all things, and all things proceed from me. Those who are endued with spiritual wisdom, believe this, and worship me: their very hearts and minds are in me; they rejoice among themselves, and delight in speaking of my name, and teaching one another my doctrine. I gladly inspire those who are constantly employed in my service with that use of reason by which they come unto me; and, in compassion, I stand in my own nature, and dissipate the darkness of their ignorance with the light of the lamp of wisdom." Bhagvat Geeta, p. 84.

The word עול aval, among the Jews, which we properly enough translate yoke, signified not only that sort of neck-harness by which bullocks drew in wagons, carts, or in the plough; but also any kind of bond, or obligation, to do some particular thing, or to do some particular work. By them it is applied to the following things: -

1. The yoke of the Kingdom of heaven, עול מלכות השמים obedience to the revealed will of God.

2. The yoke of the Law, עול הורה the necessity of obeying all the rites, ceremonies, etc., of the Mosaic institution.

3. The yoke of the Precept, עול מצוה the necessity of performing that particular obligation by which any person had bound himself, such as that of the Nazarite, etc.

4. The yoke of Repentance, עול של השוכה without which, they knew, they could not enter into the kingdom of heaven. With the Jews, repentance not only implied forsaking sin, but fasting, mortification, etc.

5. The yoke of Faith, עול אמונה the necessity of believing in the promised Messiah.

6. The Divine yoke, עול רלעילא the obligation to live a spiritual life; a life of thanksgiving and gratitude unto God.

In Shemoth Rabba it is said: "Because the ten tribes did not take the yoke of the holy and blessed God upon them, therefore Sennacherib led them into captivity."

Christ's yoke means, the obligation to receive him as the Messiah, to believe his doctrine, and to be in all things conformed to his Word and to his Spirit.

In their cities - The other cities of Israel.

He sent two of his disciples - Not because he doubted himself; but to confirm their faith. Luke 7:18.

He that is to come - The Messiah.

Go and tell John the things that ye hear and see - Which are a stronger proof of my being the Messiah, than any bare assertion can be.

The poor have the Gospel preached to them - The greatest mercy of all. Isaiah 29:18; 35:5.

Happy is he who shall not be offended at me - Notwithstanding all these proofs that I am the Messiah.

As they departed, he said concerning John - Of whom probably he would not have said so much when they were present. A reed shaken by the wind? - No; nothing could ever shake John in the testimony he gave to the truth. The expression is proverbial.

A man clothed in soft, delicate raiment - An effeminate courtier, accustomed to fawning and flattery? You may expect to find persons of such a character in palaces; not in a wilderness.

More than a prophet - For the prophets only pointed me out afar off; but John was my immediate forerunner.

Mal 3:1.

But he that is least in the kingdom of heaven, is greater than he - Which an ancient author explains thus: - "One perfect in the law, as John was, is inferior to one who is baptized into the death of Christ. For this is the kingdom of heaven, even to be buried with Christ, and to be raised up together with him. John was greater than all who had been then born of women, but he was cut off before the kingdom of heaven was given." [He seems to mean, that righteousness, peace, and joy, which constitute the present inward kingdom of heaven.] "He was blameless as to that righteousness which is by the law; but he fell short of those who are perfected by the spirit of life which is in Christ. Whosoever, therefore, is least in the kingdom of heaven, by Christian regeneration, is greater than any who has attained only the righteousness of the law, because the law maketh nothing perfect." It may farther mean, the least true Christian believer has a more perfect knowledge of Jesus Christ, of his redemption and kingdom, than John the Baptist had, who died before the full manifestation of the Gospel.

And from the days of John - That is, from the time that John had fulfilled his ministry, men rush into my kingdom with a violence like that of those who are taking a city by storm.

For all the prophets and the law prophesied until John - For all that is written in the law and the prophets only foretold as distant what is now fulfilled. In John the old dispensation expired, and the new began. Luke 16:16.

Mal 4:5.

He that hath ears to hear, let him hear - A kind of proverbial expression; requiring the deepest attention to what is spoken.

This generation - That is, the men of this age. They are like those froward children of whom their fellows complain, that they will be pleased no way.

John came neither eating nor drinking - In a rigorous austere way, like Elijah. And they say, He hath a devil - Is melancholy, from the influence of an evil spirit.

The Son of man came eating and drinking - Conversing in a free, familiar way. Wisdom is justified by her children - That is, my wisdom herein is acknowledged by those who are truly wise.

Then began he to upbraid the cities - It is observable he had never upbraided them before. Indeed at first they received him with all gladness, Capernaum in particular.

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. Luke 10:13.

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.

Thou Capernaum, who hast been exalted to heaven - That is, highly honoured by my presence and miracles.

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.

Jesus answering - This word does not always imply, that something had been spoken, to which an answer is now made. It often means no more than the speaking in reference to some action or circumstance preceding. The following words Christ speaks in reference to the case of the cities above mentioned: I thank thee - That is, I acknowledge and joyfully adore the justice and mercy of thy dispensations: Because thou hast hid - That is, because thou hast suffered these things to be hid from men, who are in other respects wise and prudent, while thou hast discovered them to those of the weakest understanding, to them who are only wise to Godward. Luke 10:21.

All things are delivered to me - Our Lord, here addressing himself to his disciples, shows why men, wise in other things, do not know this: namely, because none can know it by natural reason: none but those to whom he revealeth it.

Come to me - Here he shows to whom he is pleased to reveal these things to the weary and heavy laden; ye that labour - After rest in God: and are heavy laden - With the guilt and power of sin: and I will give you rest - I alone (for none else can) will freely give you (what ye cannot purchase) rest from the guilt of sin by justification, and from the power of sin by sanctification.

Take my yoke upon you - Believe in me: receive me as your prophet, priest, and king. For I am meek and lowly in heart - Meek toward all men, lowly toward God: and ye shall find rest - Whoever therefore does not find rest of soul, is not meek and lowly. The fault is not in the yoke of Christ: but in thee, who hast not taken it upon thee. Nor is it possible for any one to be discontented, but through want of meekness or lowliness.

For my yoke is easy - Or rather gracious, sweet, benign, delightful: and my burden - Contrary to those of men, is ease, liberty, and honour.

1 ANd it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence, to teach and to preach in their cities.

We never find our Saviour idle, but continually going up and down doing good, and we find him most intent upon Preaching, and Teaching, which doubtless is the great Work of the Ministers of the Gospel, of what quality soever they be, they can pretend to no higher then Christs. Nor did our Saviour think it enough to send others in his stead, as his Curates, he went himself. Luke noteth Chap. 10.1. that he sent the 70, two by two into every City, whither himself was to follow, so as it seems, he did not judge it enough, that one Proclamation of the Gospel should be made to them. For those that think there is a Distinction to be made betwixt Preaching, and Teaching [non-Latin text not transcribed] and [non-Latin text not transcribed] they may learn from this Text, that they are both the Works of Christs Ministers, if they be bound to take Example from their Masters, and not think the Servant is above his Lord. Those that undervalue Preaching, as the least part of the Ministerial Work, do both forget this Text, and what Paul said, that Christ sent him not to Baptize, but to Preach the Gospel. That is, not so much to Baptize, as to Preach. If any think, that People are now so instructed, that there is no such need of Preaching, they should do well to question their People a little, and they may discover their own great mistakes. Besides, that Experience teacheth us, that those who are best instructed, are most desirous of that which deserveth the Name of Preaching, which lets us know that there is yet something further to be known, or that we had need have our remembrance stirred up, or at least our Affections quickned.

3 And said unto him, art thou he that should come? or do we look for another?

The instance of this Text alone, is enough to convince the observing Reader of holy Writ, that the Evangelists do not set down all things in that order, as they were done. We have heard nothing before of Iohn's being cast into Prison in this Gospel, nor do we hear any thing here of the Story of it, till Matth. 14.6. when our Evangelist occasionally relateth it something largely. He here tells us of something done during his Imprisonment, viz. his sending two of his Disciples to Christ, to be satisfyed, whether he was the promised Messias, or they must look for another. Luke reports the same thing, Ch. 7. v. 19. Could he that was sent before Christ to prepare his way, and that had Baptized him, and seen the Spirit descending on him, and heard the Voice from Heaven, saying. This is my [illegible: 1 letter]eloved Son, in whom I am well pleased, and who had shewed Christ to his Disciples, Iohn 1.29.30, 31, &c. doubt whether he was the Messiah? Undoubtedly no, but Iohn saw how some of his Disc[illegible: 1 letter]ples either envying for his sake, as Iohn 3.26. or else inclinable to the Common error of the Iews about the Messiah, were something shaken with the Clamours of the Scribes, and Pharisees (who were far more favourable to Iohn, then to Christ.) That they might be satisfyed from their own sight of the Works of Christ, he a little before his Death sendeth them to Christ on this Errand, Art thou he who should come (in the Greek, who is coming) which lets us know the full Expectation the Jews generally had at that time of a Messias coming. They desire only to be satisfyed whether Christ was he.

6 And blessed is he whosoever shall not be offended in me.

We must imagine these Disciples of Iohn to have staid with Christ some time, and to have seen him work some of these Miracles, and to have heard him Preach, and seen the great success of his Ministry, and then to have lest him with this Answer. Luke therefore addeth Ch. 7.21. And in that same Hour he cured many of their Infirmities, and Plagues, and of Evil Spirits, and unto many that were Blind, he gave sight. Then he repeateth the Answer which we have here, in which our Saviour referreth unto his Works, as sufficiently testifying of him, Iohn 5.36.37. & 10.25.37, 38▪ we read not that these Disciples saw any dead Person raised, whilst they were with Christ, but it appeareth from Luke 7.18, &c. that the report of such a Miracle, was the occasion of their coming to Christ. The question is, how the sight of these things done by our Saviour, could be a sufficient Argument to confirm to them that he was the Messias? Especially considering that his Apostles did the same things. Answer. First it was Prophesied by Isaiah, Ch. 35.4, 5, 6. That when God should come to save them, the Eyes of the Blind should be opened, and the Ears of the Deaf unstopped, then shall the Lame Man leap as an Hart, and the Tongue of the Dumb sing, and Isaiah 61.1. That the Messiah should Preach good Tidings to the Meek, that is, the Poor, Luke 4.18. which Christ v. 21. applyed to himself. So that the fulfilling of these promises argued, that the Messias was come, and no other was to be looked for, whether these things were done by him, or by his Disciples. Secondly, The Disciples as yet had done no such things, so as his doing of them plainly Evidenced his Divine Power, the others did them but as his Disciples, by his Power and Authority. 3. It is more then probable, that when the Disciples did them, they used some such Form as Peter used, Acts. 3.6. In the Name of Iesus Christ of Nazareth, arise and walk; we find Peter v. 12. very wary, that the People should not mistake in thinking, they did it by their own Power or Holiness. And the Poor have the Gospel Preached to them. Gr. [non-Latin text not transcribed], which may be Translated, The Poor Preach the Gospel in an Active Sense, as the Word is used, Luke 2.10. or the Poor are Gospelized. Taking the Word in a passive Sense, as Heb. 4.2. 1 Pet. 1.25. & 4.6. In the passive Sense it may be understood either of a more External Reception of the Gospel upon Preaching, or of a more Internal Reception of the Gospel by Faith. In all Senses it was true, of the times of the Messiah: The Poor Preached the Gospel; nor was this a mean Evidence, that the Messiah was come to see a few poor Fisher-men, at his Call leaving their Nets and their Friends, and following one calling them, to Preach a new Doctrine to the World. 2. The Poor had the Gospel Preached to them, nor was this a less Evidence of Christ, to be the Messiah, considering the Prophecy, Isaiah 61.1. and the contempt of the Poor amongst the Jews. Iohn 7.49. But that the Poor, who commonly are the more ignorant, and rude sort of People should Vouchsafe to hear the Gospel, and be turned into the likeness of the Gospel upon Christ's Preaching to them, this was yet an higher Evidence. Many by Poor understand the Poor in Spirit. The binding up of broken Hearts, and bringing glad Tidings to Souls sadded on Spiritual accounts, is a great effect of the Divine Power. It followeth, And blessed is he who shall not be offended in me. It is not improbable that our Saviour here reflecteth on the Disciples of Iohn, who out of a great Honour for their Master, took many occasions to be offended at Christ. One while because he, and his Disciples▪ did not fast so often, as they and the Pharisees, as Ch. 9. v, 14. another while because so many followed him, Iohn 3.26. But the Words spoken have a further reference, then to Iohns Disciples. The Lord Jesus and his Doctrine are to many a Stone of stumbling, and a Rock of offence, according to the Prophecie, Isa. 8.14. & 28.16. Luk. 2.34. Rom. 9.33. 1 Cor. 1.23. 1 Pet. 2.6. The Iews stumbled at the meanness of his Person, and Parentage, and the meanness of his Followers. The Gentiles not at these things only, but his Ignominious Death. At this day many stumble at the Sublimeness, and strictness of his Doctrine, &c. Christ speaks here with reference to all, and pronounceth that man, a Blessed man, who shall so take Offence at nothing, whether respecting his Person, his Life, or his Death, his Doctrine, or his Followers, as to deter, or discourage him from embracing him, and believing in him as the Saviour of lost Sinners, that shall by Faith receive him.

9 But what went ye out for to see? A prophet? Yea I say unto you, and more than a prophet.

Luke repeating the same Story, ch. 7.24.25. instead of they that are clothed in soft Rayment, saith, They that are Gorgeously apparelled, and Live delicately, are in Kings houses. Our Saviour here doth tacitly imply, that the Ministers of the Gospel, should neither be incertain, and inconstant Men: Nor yet delicate Men, affecting splendid Apparel, or delicate Diet, but minding their great work, viz. the Revelation of the Will of God. But the Scope of his present Speech here, was to confirm the multitude in their good Opinion of Iohn, and to keep them from being Scandalized, [illegible: 1 letter]or altering their Opinion of him, because he was now in Prison. ch. 14.5. & 21.26. All men held Iohn as a Prophet. You went out (saith our Saviour) into the Wilderness to hear Iohn Preach, you did not go out to see some idle Light-man, such as a Reed shaken with the Wind. Nor yet to see a Man clothed Gorgeously (the Wilderness is no place for such Persons, they are to be found in the Courts, and Palaces of Princes) you went out to hear one revealing the Will of God to you. Nor did you mistake. He was a Prophet. Not that Prophet, of which Moses spake, Deut. 18.15. But a Prophet. Yea, and more than a Prophet. One that hath taught you, what none of the Prophets ever could teach you. That I, the Messias, am come, they could only tell you,▪ that I should come.

11 Verily I say unto you, amongst them that are born of women, there hath not arisen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven, is greater than he.

St. Luke hath the same, ch. 7.27, 28. only he saith, There hath not arisen a greater Prophet, than Iohn the Baptist, It was written, Malachy 3.1. Behold I will send my Messenger before my Face, and he shall prepare the way before me. And the Lord whom you seek, shall suddenly come to his Temple, even the Messenger of the Covenant, whom you delight in. Behold, he shall come, saith the Lord of Hosts. The latter part was a Prophecy of Christ. The former part, a Prophecy of Iohn the Baptist, and applied to him not in this Text only, but Mar. 1.2. Luk. 1.76. & 7.27. Christ is set out as a great Prince, who sends his Harbingers before him to prepare his way, and by Iohns Preaching we may learn the Ministers Duty, who are to prepare Christ's way to peoples Souls, viz. To Preach Repentance and Faith in Christ. Verily I say unto you, amongst those that are born of Women, there hath not arisen a greater: That is, (as Luke expounds it) a greater Prophet. i. e. Amongst all the Prophets of the Old Testament, God raised up none greater than Iohn. But he that is least in the Kingdom of Heaven is greater than he. Mr. Calvin and many others think that by this Phrase is to be understood, the least of those who shall Preach the Gospel after my Resurrection, will be greater than he, that is, as to their Doctrine. Iohn could only declare me to be come. They shall Preach me, as having died for my Peoples Sins, and risen again for their justification▪ Rom. 4.25. The Death, and the Resurrection of Christ, were indeed great Points of the Gospel, which Iohn could only Prophecy of, not Preach of, and declare us things in his time accomplished.

12 And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent take it by force .

As Iohn Baptist was a great man, so the Lord hath owned him as such giving such a Success to his Ministry, that ever since he began the Course of it, men have been carried on with a great Ardor, and Heat, in hearing and receiving the Gospel, which is the Gospel of the Kingdom, and bringeth men into the Kingdom of Christ amongst men, and at last to the Kingdom of Glory. The Hearts of Men and Women have been inflamed with a Desire after the knowledge, and obtaining of Heaven, and Heavenly things: They are great Persons whom God thus owneth, and those whom the Lord thus owneth, are ordinarily such as have some measures of the Spirit of this first Gospel Ministry, making the great things of God the matter of their Discourse, and doing their Work, with a Seriousness, Zeal, and Favour fitted to it. The violent take it by Force: They are not lazy Wishes, or Cold indeavours that will bring men to Heaven.

Marginal references: Or, is gotten by Force, [illegible: 1 letter]nd that they that thrust men.; Luk. 16.16.

13 For all the prophets, and the law prophecied until John.

It is no wonder, that there was such an heat kindled in the Souls of People, upon Iohn the Baptists coming, for they understood that Christ typified in the Law, and only foretold by the Prophets, was now come. So as the Ceremonial Law from his time began to dye, and all the Prophecies of Christ in the Prophets, began then to have their Complement. Iohn shewed them with his Finger, him who before had been only darkly revealed under Types and Figures, and in the Prophecies of the Prophets: Men came to see that they had not hoped, or waited in vain for the Salvation of Israel. [Prophecied] in this Verse, signifies made dark Revelations of Christ, and the Kingdom of Heaven.

14 And if ye will receive it, this is Elias which was for to come.

God had told the Iews, Mal. 4, 5, 6. that he would send them Flijah the Prophet, before the coming of the great and dreadful day of the Lord. And he shall turn the Hearts of the Fathers to the Children, and the Hearts of the Children to the Fathers, lest (saith he) I come and smite the Earth with a Curse. This Prophecy related to Iohn the Baptist, as our Saviour here teacheth us, so Luk. 1.17. it is confirmed by the Angel to Zachariah, and Mar. 9.11. From which last Text it appeareth, that the Scribes had a Tradition, that Elias should come before the Messiah. Their mistake was that they looked for an Elias, to come in Person, when as God meant no more (as the Angel expoundeth it, Luk. 1.17.) than one in the Spirit, and Power of Elias, as bold and free a Preacher, who should no more fear the Face of Men, in the discharge of his Duty, than Elias did (saith our Saviour) if you will believe, this Iohn was that Elias ▪ Prophecied of by Malachy.

14 He that hath ears to hear, let him hear.

It is an Epiphonema or Conclusion often used by our Saviour (and by St. Iohn in the Revelation) quickening up the hearers to a just Attention to, and belief of, what in the Doctrine preceding he had revealed to them: Intimating that he knew, that what he had said would not be entertained, or believed of all, but only of such, whose Ears and Hearts God had opened, or should open to receive spiritual Mysteries. But it was a matter of great Concernment, he therefore calls upon those, whose Ears God had opened to attend to it. So Chap. 13.9, 43. Mar. 4.9. & 7.16. Luk. 8.8.

Marginal references: Rev. 2.7, 11, 17, 29. & 3.6, 13, 22.

17 And saying we have piped to you, and ye have not danced, we have mourned unto you, and ye have not lamented.

Luke telling to us the same History, ch. 7. v. 31, 32, 33, 34, 35. prefaceth it thus, v. 29, 30. And all the People that heard him, and the Publicans justified God, being Baptized with the Baptism of Iohn. But the Pharisees, and the Lawyers rejected the Counsel of God against themselves, being not Baptized of him. Which letteth us know that our Saviour by the term [this Generation] here doth not mean all the People of that Generation: But the Pharisees and the Lawyers, whom nothing could allure, or perswade to the receiving of Jesus Christ, neither the Ministry, and Example of Iohn, nor yet his own Preaching and Example. For the People and the Publicans, justified the words of Christ, which he had spoken in Commendation of Iohn, and were Baptized of him: But the Pharisees and Lawyers did not believe, nor would be Baptized of him. These our Saviour likens to a Company of sullen Children, whom their Fellows could not perswade any way to a Compliance with them: If they Piped they would not Dance, if they sang to them some mournful Songs, neither would they be affected with them, so as no Tune would please them. It is thought, that our Saviour doth here allude to some sport used then amongst Children, which we are not so well acquainted with, wherein Children were wont to sing, sometimes more Mer[illegible: 1 letter]y and Pleasant, sometimes more sad and mournful Songs one to another: And that he here likeneth the Pharisees and Lawyers to a sullen set of Children, that let their Companions sing what they would, would not answer them. Our Saviours meaning is expounded plainly enough by the next words.

19 The Son of man came eating, and drinking, and they say, behold, a man gluttonous, and a wine bibber, a friend of publicanes and sinners. But wisdom is justified of her children.

Luke hath the same words. ch. 7. v. 33.34, 35. The Sense of the Words is this, God hath by his Providence used all means to win this People to the Gospel. The Doctrine of Iohn the Baptist, and Christ was the same, but their Temper and Converse was very different: Iohn was an Au[illegible: 1 letter]tere and Morose man, Christ was of a more free, and familia[illegible: 1 letter] Conversation: But these men would ne[illegible: 1 letter]ther give the one, nor the other a good word. They reviled both of them, and rejected them both, and the Doctrine which they brought. Iohn came neither Eating nor Drinking, that is, not as other men ordinarily do, he was a Man that lived most in the Wilderness, and fed upon very ordinary Diet, not Eating with Publicanes and Sinners, not coming at any Feasts, &c. and they said of him, He hath a Devil; he is a Melancholick, Hypocondriack fellow, a kind of a Mad-man. The Son of Man came Eating and Drinking, he was of a more affable pleasant Temper, of a more Free, and less reserved Converse, Eating, and Drinking as other men (tho keeping to the Law of Temperance) such things as the Countrey afforded, not refusing to be present at Fea[illegible: 2 letters]s▪ tho Publicanes and Sinners were there. They said to him▪ Behold a Man gluttonous, a Wine bibber, a Friend of Publicans and Sinnes: He displeased them with the too great Freedom of his Conversation, from whence by the way they may be better instructed) who place some Perfection, or Merit, in living like Monks and Hermits; by that rule Iohn the Baptist, was to be preferred before Christ.) But Christ could please the Pharisees and Lawyers, and their followers no more than Iohn did. They could not say, he was Melancholick or Morose; but they Blasphemed him to an higher Degree, calling him a Glutton, and Drunkard, and a Friend of Publicans and Sinners. A Godly man let his Temper and Converse be what it will, pleaseth none, who hateth the Truth of the Gospel, and the Power of Godliness. If he be reserved, then he is a Morose, Melancholick man: If he be of a more Free and open Converse, then he is a Drunkard, or a Glutton, something or other they must have to say against a Man, that will not run with them to the same Excess of Riot; tho they lay to their Charge, things that they know not. The business is, they hate the Power of Godliness in them. This instance of these Mens thus treating Iohn the Baptist, and Christ, is of mighty use to strengthen those who meet with the very same things. But Wisdom is justified of her Children. There is a great Variety amongst Interpreters, in giving the Sense of these words. Some think them spoken Ironically, for the Pharisees went for the Children of Wisdom. Some think them spoken plainly, and think it should be Wisdom is judged, or Condemned of her Children; but tho the word [non-Latin text not transcribed] signifying to Iustice or do Iustice to another, which according to the Merit, or Demerit of the Person may be, by justifying, or condemning, upon which Account it was true here, that Wisdom was condemned of those who pretended to be her Children, and the word is so used in other Authors; yet we have no such usage of it in Scripture. Not to reckon the various Senses others put upon the words. The plain Sense of them seems to be this. It is a proverbial Speech, something like that, Ars non habet inimicum praeter ignorantem. Learning hath no Enemies, but the Ignorant. I who am the Wisdom of God, am justified by you, who truly believe on me: You know I am no Glutton, no Wine-bibber, no Friend of Publicans and Sinners. 2. Or, Grace is justified of all that are partakers of it. Godly men that are wise, will own the Grace of God in all men, whether they be of Iohns Temper, or of mine, whether of more Austere▪ or more pleasant Tempers: Or, 3. The wise Councel of God, making use of several Instruments of several Tempers, to win these People unto his Gospel will be justified, that is, acquitted, defended, praised▪ adored of those who belong unto God, and are acquainted with his Wisdom and Councels: Luke saith, The people justified God, Ch. 7.29. Some by the Children of Wisdom, understand the Scribes and Pharisees themselves (who thought themselves the Children of Wisdom) or the Generality of the Iews, who were Condemned in their ow[illegible: 1 letter] Consciences, and could not but in Heart[illegible: 1 letter]justifie Christ, tho in their Speeches they condemned him. But Christ never called them the Children of Wisdom. This interpretation therefore seemeth something strained. That which seemeth the most natural, is what I before hinted. Tho those that pretend to be the Children of Wisdom, thus speak of Iohn, and of me; yet those who are truly wise will justifie me, and also the Councels and Wisdom of my Father in the use of all means, to bring them to receive the glad Tidings of Salvation, brought to them both by my more Austere, and reserved forerunner, and by my self, who have chosen, tho an Holy and unblameable, yet a more Free, and pleasant way of Converse with them.

20 Then began he to upbraid the cities, wherein most of his mighty works were done, because they repented not.

Our Lord had hitherto spent most of his time in Galilee, and the Cities belonging to that Province, there both Iohn the Baptist, and himself had preached the Gospel, there be had wrought many Miracles, by both aiming at their Repentance, but there were multitudes that did not receive him, nor would be brought to any sight of their sins, or any acknowledgment of him as the Messias. He now begins to reprove them smartly, not that they did not applaud, and commend him, but because they did not Repent. This was Christ's and in all his Preaching, and in all his miraculous Operations, to bring men to Repentance, and to receive him as the Messias, and this should be the great end pursued by all his Ministers.

Marginal references: Luk. 10.1[illegible: 1 letter].

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

Luke hath the same, Ch. 10. v. 13, 14. Chorazin and Bethsaida, were two Cities of Galilee, not far from one another, only the Lake of Gennesaret was betwixt them, Capernaum (by and by spoken of,) was betwixt them both, on the same side of the Lake, as Bethsaida, which was the City of Phillip, Andrew and Peter, Ioh. 1.44. In these Towns Christ had often Preached, so probably had the Apostles, and Christ had done many great works in them. Tyre and Sidon, were Habitations of Heathens, their Country joyned to Galilee. They were places of great Traffick, inhabited with Canaanitish Idolaters, and exceedingly wicked, threatned by the Prophet Isaiah, Ch. 23. and by the Prophet Ezekiel, Ch. 26. & 27, & 28, and by Amos, Ch. 1.9. a People odious to the Iews upon many Accounts. To these our Lord here compareth the Galileans, telling them, that they were worse than that Pagan People, who were so Contemptible in their Eyes, and that their Plagues in the day of Judgment, would be greater. For (saith he) If the mighty Works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in Sackcloth and Ashes. Some think this a strong Proof. That where the Gospel is Preached, God gives a sufficiency of Grace: So as if men will but use that Power, which they have in their own Wills, they may with the Assistance only of that Grace truly repent, and be saved. I shall not meddle with that Dispute; but cannot see how that Notion, can derive any Proof from this Text, 1. Because the Text only mentioneth Christs Miracles, not his Preaching. 2. The Text doth not say, they would long ago have repented unto Life, but they would have repented in Sackcloth and Ashes, they would have been more affected then these Galileans were, who shewed no Sense at all of their sins. The King of Nineveh and [illegible: 2 letters]s People repented, Ionah 3. v. 7, 8. So did Ahab, 1 Kin. 21.27. yet none will say, they repented unto Life. None ever denied a Power in Mans Will, (his understanding being by the Gospel inlightned to his Duty) to perform Acts of Moral Discipline. 3. Our Saviour might here speak after the manner of Men according to rational Conjectures, and Probabilities. The Scope of our Saviour in these words is to be attended, which was only to shew, that the Men of Cerazin and Bethsaida, shewing no signs of Remorse for sin, or Conviction, of the Messias upon the sight of his Miracles, confirming his Doctrine to be from Heaven, had shewed a greater Stubbornness, and hardness of Heart than these Heathens, who tho they were bad enough, yet had not had such means to reform, and to convince them. Therefore he tel's them their place in Hell, would be more dreadful than the place of the Men of Tyre and Sidon. And so we are by this Text taught, That as the sins of Men, who have the Light of the Gospel are much greater, than the sins of the worst of Men, who have it not: So their Condemnation in the day of Judgment will be much heavier, Ioh. 3.19.

24 But I say unto you, that it shall be more tolerable for the land of Sodom in the day of Judgment then for thee.

This Speech of our Saviour is much of the same import with the other. The Scope, and Sence of it the same, to let the Capernaites know that the hardness of their Heart, was greater in contempt of the Gospel, confirmed by so many miraculous Operations, and their guilt greater, than the guilt of Sodom, long since destroyed by Fire and Brimstone, Gen. 18. for tho they were guilty of Prodigious Sinning, yet they had not such means to Convince, Reclaim, and Reform them God had not sent his Son amongst them, nor given them such Testimonies of that Act of Grace, as he had given these, by Vouchsafing, to confirm the Doctrine of his Son by Miracles, and therefore they must expect, that God in the Day of Judgment, should deal more severely with them, than with the filthy, and impure Sodomites. Our Saviour here speaketh not as an all-knowing God, but as the Son of Man to the Sons of Men, who speak upon Probabilities, and rational Conjectures. If we should say that Christ spake this as an all-knowing God, all that can be inferred, is this, That an External Reformation, may be a lengthening out of Persons Tranquillity, in the mean time God was just to both, in not giving them such means, they Sinning Notoriously against the Light of Nature, which they had, and the Light of Lots holy Example, whose Righteous Soul they vexed with their filthy Conversation, and unrighteous deeds, 2 Pet. 2.7, 8. and he was also just in destroying of them. Capernaum is here said to have been exalted to Heaven, either with respect to their Trading and outward Prosperity, or with respect to the means of Grace, they enjoyed in hearing Christs Sermons, and seeing his Miracles. The casting down to Hell mentioned, v. 21. seems to be meant of a Temporal Destruction, the Word [non-Latin text not transcribed] not signifying the place of the Damned, but the State of the dead, but v. 22. must be understood of Eternal Condemnation, which shall be in the Day of Iudgment.

26 Even so, father; for so it seemed good in thy sight.

Luke, Ch. 10. v. 21. hath the same thing, only he thus prefaceth. In that hour Iesus rejoyced in Spirit, and said, I thank thee, O Father, Lord of Heaven and Earth, &c. He rejoyced in Spirit, his Heart was inwardly affected with this Grace of God his Father. Then He answered, and said. Answering in Scripture doth not always signifie, replying to the Words of others, but a speaking, upon some fit occasion offered, a beginning of a Speech. I thank thee, O Father! Lord of Heaven and Earth. In the Greek the same Word is used, which signifyeth to Confess. In all Thanks-giving, and Praising, there is a Confession of the Power, Wisdom, or Goodness of God, so as all praising is a Confessing, tho all Confession be not praising: By calling his Father Lord of Heaven and Earth, he acknowledgeth his absolute Power to have done otherwise, even as it pleased him. Because thou hast hid these things, from the Wise and Prudent. By the Wise, and Prudent, he here plainly means the Scribes and Pharisees. The Learned Doctors of that Age, who should have been Wise, and Prudent, and were so, both in their own, and in their Followers opinion. By these things, he means the Mysteries of the Gospel, as Matth. 13.11. The Mysteries of the Kingdom of Heaven. God is said to have hid them, because he had not revealed them to them, nor can it be understood of a meer External Revelation ▪ by the Preaching of the Gospel, but of an Internal Revelation by his Spirit, so as they embraced, and believed them, 1 Cor. 2.10. in which Sense Paul saith, 2 Cor. 4.3. If our Gospel be hid, it is hid to them that perish. And hast revealed them to Babes. [non-Latin text not transcribed]. It signifieth Persons that are Young in years [Infants] and weak in Understaning. He Principally means his Apostles together with those ordinary Persons that believed in him, for Iohn 7.48.49. the Pharisees said, Have any of the Rulers, or the Pharisees, believed on him? But this People who knoweth not the Law are Cursed. O Father (saith our Saviour) thou hast all Power in thine Hand, thou art the Lord of Heaven and Earth, thou couldest by thy Spirit, have caused these Learned Men to have received, and Imbraced thy Gospel, and followed me, as well as these poor Fisher-men, and other Jews of none of the highest quality; in that thou hast not done it, thou hast declared thy Justice, for their rejecting of thy Counsel, for their Salvation, but in that thou hast revealed these things to any, especially to these Persons, not under the same Worldly advantages, for Reputation, Wisdom, and Wit. Herein thou hast shewed thy special, and abounding Grace, as well as the greatness of thy Power. Lord! I rejoyce in thy Dispensations, and I give thee Thanks, that out of the Mouths of Babes and Sucklings, thou hast perfected thy Praise. There can be no other reason given of this, but thy good pleasure. Even so, O Father, for so it pleased thee. We may from hence, observe, 1. That the further Revelations of Christ to some Souls, have more than others enjoying the same outward means, are not to be ascribed to the Power, or goodness of the Will of Man, but solely to the good pleasure of God. 2. That from the beginning of the Gospel, the special and effectual Revelations of the Mysteries of the Kingdom of Heaven, have from the good pleasure of God, been made generally not to the most Learned, and Wise Men in Mens Account, but mostly to Persons of a meaner Rank. Su[illegible: 1 letter]gunt indocti, & Coelum rapiunt: Nos cum Doctrinà nostra in Gehennam trudimur. 1 Cor 1.26, 27, 28. Iames 2.5.3. That wheresoever God by his Spirit reveals the Mysteries of the Kingdom of God, it is matter of great Joy and Thanksgiving: especially where God reveals these Mysteries to Persons, most unlikely to have received them.

27 All things are delivered to me of my Father, and no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him.

Iohn saith, Ch. 3.35. The Father loveth the Son, and hath given all things into his hand. Matth. 28.18. All Power is given unto me, and Ioh. 17.2. Thou hast given him Power over all Flesh, that he should give Eternal Life, to as many as thou hast given him. God is the Fountain of Power, Psal. 62.11. He hath committed also Power to Christ as Mediator, Psal. 2.7, 8, 9. more particularly the Power of Life and Eternal Salvation, as Io. 1[illegible: 1 letter].2. he hath the Keys of Hell and Death, Rev. 1.18. and all the means that lead to Eternal Life, are in his power and disposal. And no man knoweth the Father but the Son. No man knoweth his Divine Essence, his Eternal Generation, and therefore Men are not to listen to what the Scribes and Pharisees say of him, but to attend to, and to believe what the Father hath revealed from Heaven concerning him, who best knoweth him. Neither knoweth any man the Father save the Son. No man knoweth the Essence of the Father, or the Councils of the Father, as to the Dispensations of the Gospel. Save the Son, and he to whomsoever the Son well reveal him. The Prophets inquired, and searched diligently concerning this Salvation, searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testifyed before hand the Sufferings of Christ, and the Glory that should follow, 1 Pet. 1.10.11, 12. Mr. Calvin saith, the Son is said to know the Father, as he is his lively Image, the express Image of his Person, and the brightness of his Glory, and [illegible: 2 letters]e to whom the Son will reveal him, Iohn 6.46. and 14.9. He that hath seen me, hath seen the Father. All our saving knowledge of God is in, and through Christ.

Marginal references: Joh. 13.3.; Joh. 1.18. & 6.46. & 10.15

30 For my yoke is easie and my burden is light.

Our Lord having before shewed. 1. That all Power was given to him. 2. That none could know the Father but by, and in him, closeth his Discourse with an Invitation of Persons to him. By the weary and heavy laden, in the Text, some sundestand those that are loaden with the sense of their Sins, and the feeling the guilt of them. Others understand with the Burden of the Law, which the Apostles called a Yoke, Acts 15.10. (Mr. Calvin thinks this too strait an Interpretation) others unders[illegible: 1 letter]and heavy laden with Tryals, and Afflictions. Christ will give Rest to all those of his People, that are any ways weary, and heavy laden, but in an order first to Souls wearied, and heavy laden with the Burden of their Sins, and their want of a Righteousness, wherein to stand before God. Then to such to whom he hath given this Rest, he promiseth also Rest from their troubles, and Persecutions in the World. Iohn 16.33. It is very like he used this Term Come, with respect to that of Isaiah, Ch. 55.1, 2. That by Coming is to be understood, believing, is plain from Iohn 6.44.45, 46. Heb. 11.6. The Rest promised chie[illegible: 1 letter]ly, respecteth the Soul as appears from v. 29. the promise may be understood both of that Rest, which believers have in this Life, Rom. 5.2. & 15.13. and also of that Rest which after this Life remaineth for the People of God, Heb. 4.9. what ever the Rest be, it must be of Christ's giving v. 29. and our Seeking v. 3[illegible: 1 letter]. nor is it to be obtained without Labour and Suffering, for it followeth, Take my Yoke upon you. The Members of Christ are not without a Yoke, a Law, and Rule by which they are obliged to walk, and tho the Service of God be a perfect Freedom, ye[illegible: 1 letter] to Flesh and Blood it is a Yoke, Grating upon our Sensitive Appetite, and re[illegible: 2 letters]raining our Natural Motions and Inclinations. For I am Lowly and Meek; Humility and Meekness are in themselves Yokes, as they are contrary to our Pride, and aptness to swell in an high opinion of our selves, and to our Wrath and Danger, which sometimes boyleth to a great heigth, without any due Fewel: and as in themselves, they are a great part of Chri[illegible: 2 letters]s Yoke, so they fit and dispose us to take Christs further Yoke upon us, and may be here considered, as means directed for the better Performance of the Precept. Take my Yoke upon you. Our Lord also by this Precept, lets us know there can be no true Faith without Obedience to the Commands of Christ. Tho true Faith, and obedience be two things, yet they are Inseparable, shew me thy Faith (saith Iames) by thy Works. And the Rest of the Text is not promised to either of them severally, but to both joyntly. For my Yoke is easie, and my Burden is light. Our Saviour had before Ch. 7. told us that the way to Heaven is a strait way, how doth he now tell us his Yoke is easie, and his Burden light? An. Nothing makes it hard or burdensome, but our corruption which floweth from the Depravation of Humane Nature. 2. It is much easier than the Yoke and Burden of the Law. 3. Tho it be hard to beginners, yet it is easie when we have once Accustomed our selves to it. 4. It is easie, considering that we do it not in our own Strength but by Assistance from God, Ier. 31.33. Ezech. 36.25, 26. Iohn 15.3. we are delivered even from the Moral Law, consider'd as a Covenant, and as meerly commanding us, and affording no help and Assistance. It is also easie, as we are by the love of God constrained to our Duty, so we are freed from the Rigor of the Law. It is easie, and light, as it is a Course of Life highly Consonant to our Reason, once delivered from a Bondage to our Passions. Finally it is much more easie and light, then the Service of our Lusts is. There is no greater Slavery, than a subjection to our Lusts, that if a Drunkard saith Come, we must come, if an Harlot saith Go, we must go. Or then our Service to the World, &c. To say nothing of the exceeding easiness of it from the Prospect of the great reward proposed, and promised to those who keep the Commandments of Christ, the Exceeding and Eternal weight of Glory, as Iacobs hard Service of 14 years seemed to him but a few days ▪ 2 Cor. 4.17.

Marginal references: 1 John 5.3.

John's Disciples Come to Christ.

1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities. 2 Now when John had heard in the prison the works of Christ, he sent two of his disciples, 3 And said unto him, Art thou he that should come, or do we look for another? 4 Jesus answered and said unto them, Go and show John again those things which ye do 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 preached to them. 6 And blessed is he, whosoever shall not be offended in me.

The first verse of this chapter some join to the foregoing chapter, and make it (not unfitly) the close of that.

1. The ordination sermon which Christ preached to his disciples in the foregoing chapter is here called his commanding them. Note, Christ's commissions imply commands. Their preaching of the gospel was not only permitted them, but it was enjoined them. It was not a thing respecting which they were left at their liberty, but necessity was laid upon them, 1 Cor. ix. 16. The promises he made them are included in these commands, for the covenant of grace is a word which he hath commanded, Ps. cv. 8. He made an end of commanding, etelesendiatasson. Note, The instructions Christ gives are full instructions. He goes through with his work.

2. When Christ had said what he had to say to his disciples, he departed thence. It should seem they were very loth to leave their Master, till he departed and separated himself from them; as the nurse withdraws the hand, that the child may learn to go by itself. Christ would now teach them how to live, and how to work, without his bodily presence. It was expedient for them, that Christ should thus go away for awhile, that they might be prepared for his long departure, and that, by the help of the Spirit, their own hands might be sufficient for them (Deut. xxxiii. 7), and they might not be always children. We have little account of what they did now pursuant to their commission. They went abroad, no doubt; probably into Judea (for in Galilee the gospel had been mostly preached hitherto), publishing the doctrine of Christ, and working miracles in his name: but still in a more immediate dependence upon him, and not being long from him; and thus they were trained up, by degrees, for their great work.

3. Christ departed, to teach and preach in the cities whither he sent his disciples before him to work miracles (ch. x. 1-8), and so to raise people's expectations, and to make way for his entertainment. Thus was the way of the Lord prepared; John prepared it by bringing people to repentance, but he did no miracles. The disciples go further, they work miracles for confirmation. Note, Repentance and faith prepare people for the blessings of the kingdom of heaven, which Christ gives. Observe, When Christ empowered them to work miracles, he employed himself in teaching and preaching, as if that were the more honourable of the two. That was but in order to do this. Healing the sick was the saving of bodies, but preaching the gospel was to the saving of souls. Christ had directed his disciples to preach (ch. x. 7), yet he did not leave off preaching himself. He set them to work, not for his own ease, but for the ease of the country, and was not the less busy for employing them. How unlike are they to Christ, who yoke others only that they may themselves be idle! Note, the increase and multitude of labourers in the Lord's work should be made not an excuse for our negligence, but an encouragement to our diligence. The more busy others are, the more busy we should be, and all little enough, so much work is there to be done. Observe, he went to preach in their cities, which were populous places; he cast the net of the gospel where there were most fish to be enclosed. Wisdom cries in the cities (Prov. i. 21), at the entry of the city (Prov. viii. 3), in the cities of the Jews, even of them who made light of him, who notwithstanding had the first offer.

What he preached we are not told, but it was probably to the same purpose with his sermon on the mount. But here is next recorded a message which John Baptist sent to Christ, and his return to it, v. 2-6. We heard before that Jesus heard of John's sufferings, ch. iv. 12. Now we are told that John, in prison, hears of Christ's doings. He heard in the prison the works of Christ; and no doubt he was glad to hear of them, for he was a true friend of the Bridegroom, John iii. 29. Note, When one useful instrument is laid aside, God knows how to raise up many others in the stead of it. The work went on, though John was in prison, and it added no affliction, but a great deal of consolation, to his bonds. Nothing more comfortable to God's people in distress, than to hear of the works of Christ; especially to experience them in their own souls. This turns a prison into a palace. Some way or other Christ will convey the notices of his love to those that are in trouble for conscience sake. John could not see the works of Christ, but he heard of them with pleasure. And blessed are they who have not seen, but only heard, and yet have believed.

Now John Baptist, hearing of Christ's works, sent two of his disciples to him; and what passed between them and him we have here an account of. Here is,

I. The question they had to propose to him: Art thou he that should come, or do we look for another? This was a serious and important question; Art thou the Messiah promised, or not? Art thou the Christ? Tell us. 1. It is taken for granted that the Messiah should come. It was one of the names by which he was known to the Old-Testament saints, he that cometh or shall come, Ps. cxviii. 26. He is now come, but there is another coming of his which we still expect. 2. They intimate, that if this be not he, they would look for another. Note, We must not be weary of looking for him that is to come, nor ever say, we will not more expect him till we come to enjoy him. Though he tarry, wait for him, for he that shall come will come, though not in our time. 3. They intimate likewise, that if they be convinced that this is he, they will not be sceptics, they will be satisfied, and will look for no other. 4. They therefore ask, Art thou he? John had said for his part, I am not the Christ, John i. 20. Now, (1.) Some think that John sent this question for his own satisfaction. It is true he had borne a noble testimony to Christ; he had declared him to be the Son of God (John i. 34), the Lamb of God (v. 29), and he that should baptize with the Holy Ghost (v. 33), and sent of God (John iii. 34), which were great things. But he desired to be further and more fully assured, that he was the Messiah that had been so long promised and expected. Note, In matters relating to Christ and our salvation by him, it is good to be sure. Christ appeared not in that external pomp and power in which it was expected he should appear; his own disciples stumbled at this, and perhaps John did so; Christ saw something of this at the bottom of this enquiry, when he said, blessed is he who shall not be offended in me. Note, It is hard, even for good men, to bear up against vulgar errors. (2.) John's doubt might arise from his own present circumstances. He was a prisoner, and might be tempted to think, if Jesus be indeed the Messiah, whence is it that I, his friend and forerunner, am brought into this trouble, and am left to be so long in it, and he never looks after me, never visits me, nor sends to me, enquires not after me, does nothing either to sweeten my imprisonment or hasten my enlargement? Doubtless there was a good reason why our Lord Jesus did not go to John in prison, lest there should seem to have been a compact between them: but John construed it into a neglect, and it was perhaps a shock to his faith in Christ. Note, [1.] Where there is true faith, yet there may be a mixture of unbelief. The best are not always alike strong. [2.] Troubles for Christ, especially when they continue long unrelieved, are such trials of faith as sometimes prove too hard to be borne up against. [3.] The remaining unbelief of good men may sometimes, in an hour of temptation, strike at the root, and call in question the most fundamental truths which were thought to be well settled. Will the Lord cast off for ever? But we will hope that John's faith did not fail in this matter, only he desired to have it strengthened and confirmed. Note, The best saints have need of the best helps they can get for the strengthening of their faith, and the arming of themselves against temptations to infidelity. Abraham believed, and yet desired a sign (Gen. xv. 6, 8), so did Gideon, Judg. vi. 36. But, (3.) Others think that John sent his disciples to Christ with this question, not so much for his own satisfaction as for theirs. Observe, Though he was a prisoner they adhered to him, attended on him, and were ready to receive instructions from him; they loved him, and would not leave him. Now, [1.] They were weak in knowledge, and wavering in their faith, and needed instruction and confirmation; and in this matter they were somewhat prejudiced; being jealous for their master, they were jealous of our Master; they were loth to acknowledge Jesus to be the Messiah, because he eclipsed John, and are loth to believe their own master when they think he speaks against himself and them. Good men are apt to have their judgments blessed by their interest. Now John would have their mistakes rectified, and wished them to be as well satisfied as he himself was. Note, The strong ought to consider the infirmities of the weak, and to do what they can to help them: and such as we cannot help ourselves we should send to those that can. When thou art converted, strengthen thy brethren. [2.] John was all along industrious to turn over his disciples to Christ, as from the grammar-school to the academy. Perhaps he foresaw his death approaching, and therefore would bring his disciples to be better acquainted with Christ, under whose guardianship he must leave them. Note, Ministers' business is to direct every body to Christ. And those who would know the certainty of the doctrine of Christ, must apply themselves to him, who is come to give an understanding. They who would grow in grace must be inquisitive.

II. Here is Christ's answer to this question, v. 4-6. It was not so direct and express, as when he said, I that speak unto thee am he; but it was a real answer, an answer in fact. Christ will have us to spell out the convincing evidences of gospel truths, and to take pains in digging for knowledge.

1. He points them to what they heard and saw, which they must tell John, that he might from thence take occasion the more fully to instruct and convince them out of their own mouths. Go and tell him what you hear and see. Note, Our senses may and ought to be appealed to in those things that are their proper objects. Therefore the popish doctrine of the real presence agrees not with the truth as it is in Jesus; for Christ refers us to the things we hear and see. Go and tell John,

(1.) What you see of the power of Christ's miracles; you see how, by the word of Jesus, the blind receive their sight, the lame walk, &c. Christ's miracles were done openly, and in the view of all; for they feared not the strongest and most impartial scrutiny. Veritas no quærit angulos—Truth seeks not concealment. They are to be considered, [1.] As the acts of a divine power. None but the God of nature could thus overrule and outdo the power of nature. It is particularly spoken of as God's prerogative to open the eyes of the blind, Ps. cxlvi. 8. Miracles are therefore the broad seal of heaven, and the doctrine they are affixed to must be of God, for his power will never contradict his truth; nor can it be imagined that he should set his seal to a lie; however lying wonders may be vouched for in proof of false doctrines, true miracles evince a divine commission; such Christ's were, and they leave no room to doubt that he was sent of God, and that his doctrine was his that sent him. [2.] As the accomplishment of a divine prediction. It was foretold (Isa. xxxv. 5, 6), that our God should come, and that then the eyes of the blind should be opened. Now if the works of Christ agree with the words of the prophet, as it is plain they do, then no doubt but this is our God whom we have waited for, who shall come with a recompence; this is he who is so much wanted.

(2.) Tell him what you hear of the preaching of his gospel, which accompanies his miracles. Faith, though confirmed by seeing, comes by hearing. Tell him, [1.] That the poor preach the gospel; so some read it. It proves Christ's divine mission, that those whom he employed in founding his kingdom were poor men, destitute of all secular advantages, who, therefore, could never have carried their point, if they had not been carried on by a divine power. [2.] That the poor have the gospel preached to them. Christ's auditory is made up of such as the scribes and Pharisees despised, and looked upon with contempt, and the rabbies would not instruct, because they were notable to pay them. The Old-Testament prophets were sent mostly to kings and princes, but Christ preached to the congregations of the poor. It was foretold that the poor of the flock should wait upon him, Zech. xi. 11. Note, Christ's gracious condescensions and compassions to the poor, are an evidence that it was he that should bring to the world the tender mercies of our God. It was foretold that the Son of David should be the poor man's King, Ps. lxxii. 2, 4, 12,, 13. Or we may understand it, not so much of the poor of the world, as the poor in spirit, and so that scripture is fulfilled, Isa. lxi. 1, He hath anointed me to preach glad tidings to the meek. Note, It is a proof of Christ's divine mission that his doctrine is gospel indeed; good news to those who are truly humbled in sorrow for their sins, and truly humble in the denial of self; to them it is accommodated, for whom God always declared he had mercy in store. [3.] That the poor receive the gospel, and are wrought upon by it, they are evangelized, they receive and entertain the gospel, are leavened by it, and delivered into it as into a mould. Note, The wonderful efficacy of the gospel is a proof of its divine original. The poor are wrought upon by it. The prophets complained of the poor, that they knew not the way of the Lord, Jer. v. 4. They could do no good upon them; but the gospel of Christ made its way into their untutored minds.

2. He pronounces a blessing on those that were not offended in him, v. 6. So clear are these evidences of Christ's mission, that they who are not wilfully prejudiced against him, and scandalized in him (so the word is), cannot but receive his doctrine, and so be blessed in him. Note, (1.) There are many things in Christ which they who are ignorant and unthinking are apt to be offended at, some circumstances for the sake of which they reject the substance of his gospel. The meanness of his appearance, his education at Nazareth, the poverty of his life, the despicableness of his followers, the slights which the great men put upon him, the strictness of his doctrine, the contradiction it gives to flesh and blood, and the sufferings that attend the profession of his name; these are things that keep many from him, who otherwise cannot but see much of God in him. Thus he is set for the fall of many, even in Israel (Luke ii. 34), a Rock of offence, 1 Pet. ii. 8. (2.) They are happy who get over these offences. Blessed are they. The expression intimates, that it is a difficult thing to conquer these prejudices, and a dangerous thing not to conquer them; but as to those, who, notwithstanding this opposition, to believe in Christ, their faith will be found so much the more, to praise, and honour, and glory.

Christ's Testimony of John.

7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? 8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. 9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. 10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. 13 For all the prophets and the law prophesied until John. 14 And if ye will receive it, this is Elias, which was for to come. 15 He that hath ears to hear, let him hear.

We have here the high encomium which our Lord Jesus gave of John the Baptist; not only to revive his honour, but to revive his work. Some of Christ's disciples might perhaps take occasion from the question John sent, to reflect upon him, as weak and wavering, and inconsistent with himself, to prevent which Christ gives him this character. Note, It is our duty to consult the reputation of our brethren, and not only to remove, but to obviate and prevent, jealousies and ill thoughts of them; and we must take all occasions, especially such as discover any thing of infirmity, to speak well of those who are praiseworthy, and to give them that fruit of their hands. John the Baptist, when he was upon the stage, and Christ in privacy and retirement, bore testimony to Christ; and now that Christ appeared publicly, and John was under a cloud, he bore testimony to John. Note, They who have a confirmed interest themselves, should improve it for the helping of the credit and reputation of others, whose character claims it, but whose temper or present circumstances put them out of the way of it. This is giving honour to whom honour is due. John had abased himself to honour Christ (John iii. 20, 30, ch. iii. 11), had made himself nothing, that Christ might be All, and now Christ dignifies him with this character. Note, They who humble themselves shall be exalted, and those that honour Christ he will honour; those that confess him before men, he will confess, and sometimes before men too, even in this world. John had now finished his testimony, and now Christ commends him. Note, Christ reserves honour for his servants when they have done their work, John xii. 26.

Now concerning this commendation of John, observe,

I. That Christ spoke thus honourably of John, not in the hearing of John's disciples, but as they departed, just after they were gone, Luke vii. 24. He would not so much as seem to flatter John, nor have these praises of him reported to him. Note, Though we must be forward to give to all their due praise for their encouragement, yet we must avoid every thing that looks like flattery, or may be in danger of puffing them up. They who in other things are mortified to the world, yet cannot well bear their own praise. Pride is a corrupt humour, which we must not feed either in others or in ourselves.

II. That what Christ said concerning John, was intended not only for his praise, but for the people's profit, to revive the remembrance of John's ministry, which had been well attended, but which was now (as other such things used to be) strangely forgotten: they did for a season, and but for a season, rejoice in his light, John v. 35. "Now, consider, what went ye out into the wilderness to see? Put this question to yourselves." 1. John preached in the wilderness, and thither people flocked in crowds to him, though in a remote place, and an inconvenient one. If teachers be removed into corners, it is better to go after them than to be without them. Now if his preaching was worth taking so much pains to hear it, surely it was worth taking some care to recollect it. The greater the difficulties we have broken through to hear the word, the more we are concerned to profit by it. 2. They went out to him to see him; rather to feed their eyes with the unusual appearance of his person, than to feed their souls with his wholesome instructions; rather for curiosity than for conscience. Note, Many that attend on the word come rather to see and be seen, than to learn and be taught, to have something to talk of, than to be made wise to salvation. Christ puts it to them, what went ye out to see? Note, They who attend on the word will be called to an account, what their intentions and what their improvements were. We think when the sermon is done, the care is over; no, then the greatest of the care begins. It will shortly be asked, "What business had you such a time at such an ordinance? What brought you thither? Was it custom or company, or was it a desire to honour God and get good? What have you brought thence? What knowledge, and grace, and comfort? What went you to see?" Note, When we go to read and hear the word, we should see that we aim right in what we do.

III. Let us see what the commendation of John was. They know not what answer to make to Christ's question; well, says Christ, "I will tell you what a man John the Baptist was."

1. "He was a firm, resolute man, and not a reed shaken with the wind; you have been so in your thoughts of him, but he was not so. He was not wavering in his principles, nor uneven in his conversation; but was remarkable for his steadiness and constant consistency with himself." They who are weak as reeds will be shaken as reeds; but John was strong in spirit, Eph. iv. 14. When the wind of popular applause on the one hand blew fresh and fair, when the storm of Herod's rage on the other hand grew fierce and blustering, John was still the same, the same in all weathers. The testimony he had borne to Christ was not the testimony of a reed, of a man who was of one mind to-day, and of another to-morrow; it was not a weather-cock testimony; no, his constancy in it is intimated (John i. 20); he confessed and denied not, but confessed, and stood to it afterwards, John iii. 28. And therefore this question sent by his disciples was not to be construed into any suspicion of the truth of what he had formerly said: therefore the people flocked to him, because he was not as a reed. Note, There is nothing lost in the long run by an unshaken resolution to go on with our work, neither courting the smiles, nor fearing the frowns of men.

2. He was a self-denying man, and mortified to this world. "Was he a man clothed in soft raiment? If so, you would not have gone into the wilderness to see him, but to the court. You went to see one that had his raiment of camel's hair, and a leathern girdle about his loins; his mien and habit showed that he was dead to all the pomps of the world and the pleasures of sense; his clothing agreed with the wilderness he lived in, and the doctrine he preached there, that of repentance. Now you cannot think that he who was such a stranger to the pleasures of a court, should be brought to change his mind by the terrors of a prison, and now to question whether Jesus be the Messiah or not!" Note, they who have lived a life of mortification, are least likely to be driven off from their religion by persecution. He was not a man clothed in soft raiment; such there are, but they are in kings' houses. Note, It becomes people in all their appearances to be consistent with their character and their situation. They who are preachers must not affect to look like courtiers; nor must they whose lot is cast in common dwellings, be ambitious of the soft clothing which they wear who are in kings' houses. Prudence teaches us to be of a piece. John appeared rough and unpleasant, yet they flocked after him. Note, The remembrance of our former zeal in attending on the word of God, should quicken us to, and in, our present work: let it not be said that we have done and suffered so many things in vain, have run in vain and laboured in vain.

3. His greatest commendation of all was his office and ministry, which was more his honour than any personal endowments or qualifications could be; and therefore this is most enlarged upon in a full encomium.

(1.) He was a prophet, yea, and more than a prophet (v. 9); so he said of him who was the great Prophet, to whom all the prophets bear witness. John said of himself, he was not that prophet, that great prophet, the Messiah himself; and now Christ (a very competent Judge) says of him, that he was more than a prophet. He owned himself inferior to Christ, and Christ owned him superior to all other prophets. Observe, The forerunner of Christ was not a king, but a prophet, lest it should seem that the kingdom of the Messiah had been laid in earthly power; but his immediate forerunner was, as such, a transcendent prophet, more than an Old-Testament prophet; they all did virtuously, but John excelled them all; they saw Christ's day at a distance, and their vision was yet for a great while to come; but John saw the day dawn, he saw the sun rise, and told the people of the Messiah, as one that stood among them. They spake of Christ, but he pointed to him; they said, A virgin shall conceive: he said, Behold the Lamb of God!

(2.) He was the same that was predicted to be Christ's forerunner (v. 10); This is he of whom it is written. He was prophesied of by the other prophets, and therefore was greater than they. Malachi prophesied concerning John, Behold, I send my messenger before thy face. Herein some of Christ's honour was put upon him, that the Old-Testament prophets spake and wrote of him; and this honour have all the saints, that their names are written in the Lamb's book of life. It was great preferment to John above all the prophets, that he was Christ's harbinger. He was a messenger sent on a great errand; a messenger, one among a thousand, deriving his honour from his whose messenger he was: he is my messenger sent of God. His business was to prepare Christ's way, to dispose people to receive the Saviour, by discovering to them their sin and misery, and their need of a Saviour. This he had said of himself (John i. 23) and now Christ said it of him; intending hereby not only to put an honour upon John's ministry, but to revive people's regard to it, as making way for the Messiah. Note, Much of the beauty of God's dispensations lies in their mutual connection and coherence, and the reference they have one to another. That which advanced John above the Old-Testament prophets was, that he went immediately before Christ. Note, The nearer any are to Christ, the more truly honourable they are.

(3.) There was not a greater born of women than John the Baptist, v. 11. Christ knew how to value persons according to the degrees of their worth, and he prefers John before all that went before him, before all that were born of women by ordinary generation. Of all that God had raised up and called to any service in his church, John is the most eminent, even beyond Moses himself; for he began to preach the gospel doctrine of remission of sins to those who are truly penitent; and he had more signal revelations from heaven than any of them had; for he saw heaven opened, and the Holy Ghost descend. He also had great success in his ministry; almost the whole nation flocked to him: none rose on so great a design, or came on so noble an errand, as John did, or had such claims to a welcome reception. Many had been born of women that made a great figure in the world, but Christ prefers John before them. Note, Greatness is not to be measured by appearances and outward splendour, but they are the greatest men who are the greatest saints, and the greatest blessings, who are, as John was, great in the sight of the Lord, Luke i. 15.

Yet this high encomium of John has a surprising limitation, notwithstanding, he that is least in the kingdom of heaven is greater than he. [1.] In the kingdom of glory. John was a great and good man, but he was yet in a state of infirmity and imperfection, and therefore came short of glorified saints, and the spirits of just men made perfect. Note, First, There are degrees of glory in heaven, some that are less than others there; though every vessel is alike full, all are not alike large and capacious. Secondly, The least saint in heaven is greater, and knows more, and loves more, and does more in praising God, and receives more from him, than the greatest in this world. The saints on earth are excellent ones (Ps. xvi. 3), but those in heaven are much more excellent; the best in this world are lower than the angels (Ps. viii. 5), the least there are equal with the angels, which should make us long for that blessed state, where the weak shall be as David, Zech. xii. 8. [2.] By the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in the perfection of its power and purity; and ho mikroteros—he that is less in that is greater than John. Some understand it of Christ himself, who was younger than John, and, in the opinion of some, less than John, who always spoke diminishingly of himself; I am a worm, and no man, yet greater than John; so it agrees with what John the Baptist said (John i. 15), He that cometh after me is preferred before me. But it is rather to be understood of the apostles and ministers of the New Testament, the evangelical prophets; and the comparison between them and John is not with respect to their personal sanctity, but to their office; John preached Christ coming, but they preached Christ not only come, but crucified and glorified. John came to the dawning of the gospel-day, and therein excelled the foregoing prophets, but he was taken off before the noon of that day, before the rending of the veil, before Christ's death and resurrection, and the pouring out of the Spirit; so that the least of the apostles and evangelists, having greater discoveries made to them, and being employed in a greater embassy, is greater than John. John did no miracles; the apostles wrought many. The ground of this preference is laid in the preference of the New-Testament dispensation to that of the Old Testament. Ministers of the New Testament therefore excel, because their ministration does so, 2 Cor. iii. 6, &c. John was a maximum quod sic—the greatest of his order; he went to the utmost that the dispensation he was under would allow; but minimum maximi est majus maximo minimi—the least of the highest order is superior to the first of the lowest; a dwarf upon a mountain sees further than a giant in the valley. Note, All the true greatness of men is derived from, and denominated by, the gracious manifestation of Christ to them. The best men are no better than he is pleased to make them. What reason have we to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! And the greater the advantages, the greater will the account be, if we receive the grace of God in vain.

(4.) The great commendation of John the Baptist was, that God owned his ministry, and made it wonderfully successful for the breaking of the ice, and the preparing of people for the kingdom of heaven. From the days of the first appearing of John the Baptist, until now (which was not much above two years), a great deal of good was done; so quick was the motion when it came near to Christ the Centre; The kingdom of heaven suffereth violence—biazetai-vim patitur, like the violence of an army taking a city by storm, or of a crowd bursting into a house, so the violent take it by force. The meaning of this we have in the parallel place, Luke xvi. 16. Since that time the kingdom of God is preached, and every man presseth into it. Multitudes are wrought upon by the ministry of John, and become his disciples. And it is

[1.] An improbable multitude. Those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders, and to make a tortuous entry, as our law calls it, a wrongful and forcible one. When the children of the kingdom are excluded out of it, and many come into it from the east and the west, then it suffers violence. Compare this with ch. xxi. 31, 32. The publicans and harlots believed John, whom the scribes and Pharisees rejected, and so went into the kingdom of God before them, took it over their heads, while they trifled. Note, It is no breach of good manners to go to heaven before our betters: and it is a great commendation of the gospel from the days of its infancy, that it has brought many to holiness that were very unlikely.

[2.] An importunate multitude. This violence denotes a strength, and vigour, and earnestness of desire and endeavour, in those who followed John's ministry, else they would not have come so far to attend upon it. It shows us also, what fervency and zeal are required of all those who design to make heaven of their religion. Note, They who would enter into the kingdom of heaven must strive to enter; that kingdom suffers a holy violence; self must be denied, the bent and bias, the frame and temper, of the mind must be altered; there are hard sufferings to be undergone, a force to be put upon the corrupt nature; we must run, and wrestle, and fight, and be in an agony, and all little enough to win such a prize, and to get over such opposition from without and from within. The violent take it by force. They who will have an interest in the great salvation are carried out towards it with a strong desire, will have it upon any terms, and not think them hard, nor quit their hold without a blessing, Gen. xxxii. 26. They who will make their calling and election sure must give diligence. The kingdom of heaven was never intended to indulge the ease of triflers, but to be the rest of them that labour. It is a blessed sight; Oh that we could see a greater number, not with an angry contention thrusting others out of the kingdom of heaven, but with a holy contention thrusting themselves into it!

(5.) The ministry of John was the beginning of the gospel, as it is reckoned, Mark i. 1; Acts i. 22. This is shown here in two things:

[1.] In John the Old Testament dispensation began to die, v. 13. So long that ministration continued in full force and virtue, but then it began to decline. Though the obligation of the law of Moses was not removed till Christ's death, yet the discoveries of the Old Testament began to be superseded by the more clear manifestation of the kingdom of heaven as at hand. Because the light of the gospel (as that of nature) was to precede and make way for its law, therefore the prophecies of the Old Testament came to an end (finis perficiens, not interficiens—an end of completion, not of duration), before the precepts of it; so that when Christ says, all the prophets and the law prophesied until John, he shows us, First, How the light of the Old Testament was set up; it was set up in the law and the prophets, who spoke, though darkly, of Christ and his kingdom. Observe, The law is said to prophesy, as well as the prophets, concerning him that was to come. Christ began at Moses (Luke xxiv. 27); Christ was foretold by the dumb signs of the Mosaic work, as well as by the more articulate voices of the prophets, and was exhibited, not only in the verbal predictions, but in the personal and real types. Blessed be God that we have both the New-Testament doctrine to explain the Old-Testament prophecies, and the Old-Testament prophecies to confirm and illustrate the New-Testament doctrine (Heb. i. 1); like the two cherubim, they look at each other. The law was given by Moses long ago, and there had been no prophets for three hundred years before John, and yet they are both said to prophecy until John, because the law was still observed, and Moses and the prophets still read. Note, The scripture is teaching to this day, though the penmen of it are gone. Moses and the prophets are dead; the apostles and evangelists are dead (Zech. i. 5), but the word of the Lord endures for ever (1 Pet. i. 25); the scripture is speaking expressly, though the writers are silent in the dust. Secondly, How this light was laid aside: when he says, they prophesied until John, he intimates, that their glory was eclipsed by the glory which excelled; their predictions superseded by John's testimony, Behold the Lamb of God! Even before the sun rises, the morning light makes candles to shine dim. Their prophecies of a Christ to come became out of date, when John said, He is come.

[2.] In him the New-Testament day began to dawn; for (v. 14) This is Elias, that was for to come. John was as the loop that coupled the two Testaments; as Noah was Fibula utriusque mundi—the link connecting both worlds, so was he utriusque Testamenti—the link connecting both Testaments. The concluding prophecy of the Old Testament was, Behold, I will send you Elijah, Mal. iv. 5, 6. Those words prophesied until John, and then, being turned into a history, they ceased to prophecy. First, Christ speaks of it as a great truth, that John the Baptist is the Elias of the New Testament; not Elias in propria persona—in his own person, as the carnal Jews expected; he denied that (John i. 21), but one that should come in the spirit and power of Elias (Luke i. 17), like him in temper and conversation, that should press repentance with terrors, and especially as it is in the prophecy, that should turn the hearts of the fathers to the children. Secondly, He speaks of it as a truth, which would not be easily apprehended by those whose expectations fastened upon the temporal kingdom of the Messiah, and introductions to it agreeable. Christ suspects the welcome of it, if ye will receive it. Not but that it was true, whether they would receive it or not, but he upbraids them with their prejudices, that they were backward to receive the greatest truths that were opposed to their sentiments, though never so favourable to their interests. Or, "If you will receive him, or if you will receive the ministry of John as that of the promised Elias, he will be an Elias to you, to turn you and prepare you for the Lord," Note, Gospel truths are as they are received, a savour of life or death. Christ is a Saviour, and John an Elias, to those who will receive the truth concerning them.

Lastly, Our Lord Jesus closes this discourse with a solemn demand of attention (v. 15): He that hath ears to hear, let him hear; which intimates, that those things were dark and hard to be understood, and therefore needed attention, but of great concern and consequence, and therefore well deserved it. "Let all people take notice of this, if John be the Elias prophesied of, then certainly here is a great revolution on foot, the Messiah's kingdom is at the door, and the world will shortly be surprised into a happy change. These are things which require your serious consideration, and therefore you are all concerned to hearken to what I say." Note, The things of God are of great and common concern: every one that has ears to hear any thing, is concerned to hear this. It intimates, that God requires no more from us but the right use and improvement of the faculties he has already given us. He requires those to hear that have ears, those to use their reason that have reason. Therefore people are ignorant, not because they want power, but because they want will; therefore they do not hear, because, like the deaf adder, they stop their ears.

Christ Reproaches Chorazin, &c..

16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, 17 And saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. 18 For John came neither eating nor drinking, and they say, He hath a devil. 19 The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children. 20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: 21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, 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 at the day of judgment, than for you. 23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. 24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

Christ was going on in the praise of John the Baptist and his ministry, but here stops on a sudden, and turns that to the reproach of those who enjoyed both that, and the ministry of Christ and his apostles too, in vain. As to that generation, we may observe to whom he compares them (v. 16-19), and as to the particular places he instances in, we may observe with whom he compares them, v. 20-24.

I. As to that generation, the body of the Jewish people at that time. There were many indeed that pressed into the kingdom of heaven; but the generality continued in unbelief and obstinacy. John was a great and good man, but the generation in which his lot was cast was as barren and unprofitable as could be, and unworthy of him. Note, The badness of the places where good ministers live serves for a foil to their beauty. It was Noah's praise that he was righteous in his generation. Having commended John, he condemns those who had him among them, and did not profit by his ministry. Note, The more praise-worthy the people are, if they slight him, and so it will be found in the day of account.

This our Lord Jesus here sets forth in a parable, yet speaks as if he were at a loss to find out a similitude proper to represent this, Whereunto shall I liken this generation? Note, There is not a greater absurdity than that which they are guilty of who have good preaching among them, and are never the better for it. It is hard to say what they are like. The similitude is taken from some common custom among the Jewish children at their play, who, as is usual with children, imitated the fashions of grown people at their marriages and funerals, rejoicing and lamenting; but being all a jest, it made no impression; no more did the ministry either of John the Baptist or of Christ upon that generation. He especially reflects on the scribes and Pharisees, who had a proud conceit of themselves; therefore to humble them he compares them to children, and their behaviour to children's play.

The parable will be best explained by opening it and the illustration of it together in these five observations.

Note, 1. The God of heaven uses a variety of proper means and methods for the conversion and salvation of poor souls; he would have all men to be saved, and therefore leaves no stone unturned in order to it. The great thing he aims at, is the melting of our wills into a compliance with the will of God, and in order to this the affecting of us with the discoveries he has made of himself. Having various affections to be wrought upon, he uses various ways of working upon them, which though differing one from another, all tend to the same thing, and God is in them all carrying on the same design. In the parable, this is called his piping to us, and his mourning to us; he hath piped to us in the precious promises of the gospel, proper to work upon hope, and mourned to us in the dreadful threatenings of the law, proper to work upon fear, that he might frighten us out of our sins and allure us to himself. He had piped to us in gracious and merciful providences, mourned to us in calamitous, afflicting providences, and has set the one over against the other. He has taught his ministers to change their voice (Gal. iv. 20); sometimes to speak in thunder from mount Sinai, sometimes in a still small voice from mount Sion.

In the explanation of the parable is set forth the different temper of John's ministry and of Christ's, who were the two great lights of that generation.

(1.) On the one hand, John came mourning to them, neither eating nor drinking; not conversing familiarly with people, nor ordinarily eating in company, but alone, in his cell in the wilderness, where his meat was locusts and wild honey. Now this, one would think, should work upon them; for such an austere, mortified life as this, was very agreeable to the doctrine he preached: and that minister is most likely to do good, whose conversation is according to his doctrine; and yet the preaching even of such a minister is not always effectual.

(2.) On the other hand, the Son of man came eating and drinking, and so he piped unto them. Christ conversed familiarly with all sorts of people, not affecting any peculiar strictness or austerity; he was affable and easy of access, not shy of any company, was often at feasts, both with Pharisees and publicans, to try if this would win upon those who were not wrought upon by John's reservedness: those who were not awed by John's frowns, would be allured by Christ's smiles; from whom St. Paul learned to be come all things to all men, 1 Cor. ix. 22. Now our Lord Jesus, by his freedom, did not at all condemn John, any more than John did condemn him, though their deportment was so very different. Note, Though we are never so clear in the goodness of our own practice, yet we must not judge of others by it. There may be a great diversity of operations, where it is the same God that worketh all in all (1 Cor. xii. 6), and this various manifestation of the Spirit is given to every man to profit withal, v. 7. Observe especially, that God's ministers are variously gifted: the ability and genius of some lie one way, of others, another way: some are Boanerges—sons of thunder; others, Barnabeses—sons of consolation; yet all these worketh that one and the self-same Spirit (1 Cor. xii. 11), and therefore we ought not to condemn either, but to praise both, and praise God for both, who thus tries various ways of dealing with persons of various tempers, that sinners may be either made pliable or left inexcusable, so that, whatever the issue is, God will be glorified.

Note, 2. The various methods which God takes for the conversion of sinners, are with many fruitless and ineffectual: "Ye have not danced, ye have not lamented; you have not been suitably affected either with the one or with the other." Particular means have, as in medicine, their particular intentions, which must be answered, particular impressions, which must be submitted to, in order to the success of the great and general design; now if people will be neither bound by laws, nor invited by promises, nor frightened by threatenings, will neither be awakened by the greatest things, nor allured by the sweetest things, nor startled by the most terrible things, nor be made sensible by the plainest things; if they will hearken to the voice neither of scripture, nor reason, nor experience, nor providence, nor conscience, nor interest, what more can be done? The bellows are burned, the lead is consumed, the founder melteth in vain; reprobate silver shall men call them, Jer. vi. 29. Ministers' labour is bestowed in vain (Isa. xlix. 4), and, which is a much greater loss, the grace of God received in vain, 2 Cor. vi. 1. Note, It is some comfort to faithful ministers, when they see little success of their labours, that it is no new thing for the best preachers and the best preaching in the world to come short of the desired end. Who has believed our report? If from the blood of the slain, from the fat of the mighty, the bow of those great commanders, Christ and john, returned so often empty (2 Sam. i. 22), no marvel if ours do so, and we prophecy to so little purpose upon dry bones.

Note, 3. That commonly those persons who do not profit by the means of grace, are perverse, and reflect upon the ministers by whom they enjoy those means; and because they do not get good themselves, they do all the hurt they can to others, by raising and propagating prejudices against the word, and the faithful preachers of it. Those who will not comply with God, and walk after him, confront him, and walk contrary to him. So this generation did; because they were resolved not to believe Christ and John, and to own them, as they ought to have done, for the best of men, they set themselves to abuse them, and to represent them as the worst. (1.) As for John the Baptist, they say, He has a devil. They imputed his strictness and reservedness to melancholy, and some kind or degree of a possession of Satan. "Why should we heed him? he is a poor hypochondriacal man, full of fancies, and under the power of a crazed imagination." (2.) As for Jesus Christ, they imputed his free and obliging conversation to the more vicious habit of luxury and flesh-pleasing: Behold a gluttonous man and a wine-bibber. No reflection could be more foul and invidious; it is the charge against the rebellious son (Deut. xxi. 20), He is a glutton and a drunkard; yet none could be more false and unjust; for Christ pleased not himself (Rom. xv. 3), nor did ever any man live such a life of self-denial, mortification, and contempt of the world, as Christ lived: he that was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. Note, The most unspotted innocency, and the most unparalleled excellency, will not always be a fence against the reproach of tongues: nay, a man's best gifts and best actions, which are both well intended and well calculated for edification, may be made the matter of his reproach. The best of our actions may become the worst of our accusations, as David's fasting, Ps. lxix. 10. It was true in some sense, that Christ was a Friend to publicans and sinners, the best Friend they ever had, for he came into the world to save sinners, great sinners, even the chief; so he said very feelingly, who had been himself not a publican and sinner, but a Pharisee and sinner; but this is, and will be to eternity, Christ's praise, and they forfeited the benefit of it who thus turned it to his reproach.

Note, 4. That the cause of this great unfruitfulness and perverseness of people under the means of grace, is that they are like children sitting in the markets; they are foolish as children, froward as children, mindless and playful as children; would they but show themselves men in understanding, there would be some hopes of them. The market-place they sit in is to some a place of idleness (ch. xx. 3); to others a place of worldly business (James iv. 13); to all a place of noise or diversion; so that if you ask the reason why people get so little good by the means of grace, you will find it is because they are slothful and trifling, and do not love to take pains; or because their heads, and hands, and hearts are full of the world, the cares of which choke the word, and choke their souls at last ( Ezek. xxxiii. 31; Amos viii. 5); and they study to divert their own thoughts from every thing that is serious. Thus in the markets they are, and there they sit; in these things their hearts rest, and by them they resolve to abide.

Note, 5. Though the means of grace be thus slighted and abused by many, by the most, yet there is a remnant that through grace do improve them, and answer the designs of them, to the glory of God, and the good of their own souls. But wisdom is justified of her children. Christ is Wisdom; in him are hid treasures of wisdom; the saints are the children God has given him, Heb. ii. 13. The gospel is wisdom, it is the wisdom from above: true believers are begotten again by it, and born from above too; they are wise children, wise for themselves, and their true interests; not like the foolish children that sat in the markets. These children of wisdom justify wisdom; they comply with the designs of Christ's grace, answer the intentions of it, and are suitably affected with, and impressed by, the various methods it takes, and so evidence the wisdom of Christ in taking these methods. This is explained, Luke vii. 29. The publicans justified God, being baptized with the baptism of John, and afterwards embracing the gospel of Christ. Note, The success of the means of grace justifies the wisdom of God in the choice of these means, against those who charge him with folly therein. The cure of every patient, that observes the physician's orders, justifies the wisdom of the physician: and therefore Paul is not ashamed of the gospel of Christ, because, whatever it is to others, to them that believe it is the power of God unto salvation, Rom. i. 16. When the cross of Christ, which to others is foolishness and a stumbling-block, is to them that are called the wisdom of God and the power of God (1 Cor. i. 23, 24), so that they make the knowledge of that the summit of their ambition (1 Cor. ii. 2), and the efficacy of that the crown of their glorying (Gal. vi. 14), here is wisdom justified of her children. Wisdom's children are wisdom's witnesses in the world (Isa. xliii. 10), and shall be produced as witnesses in that day, when wisdom, that is now justified by the saints, shall be glorified in the saints, and admired in all them that believe, 2 Thess. i. 10. If the unbelief of some reproach Christ by giving him the lie, the faith of others shall honour him by setting to its seal that he is true, and that he also is wise, 1 Cor. i. 25. Whether we do it or not, it will be done; not only God's equity, but his wisdom, will be justified when he speaks, when he judges.

Well, this is the account Christ gives of that generation, and that generation is not passed away, but remains in a succession of the like; for as it was then, it has been since and is still; some believe the things which are spoken, and some believe not, Acts xxviii. 24.

II. As to the particular places in which Christ was most conversant. What he said in general of that generation, he applied in particular to those places, to affect them. Then began he to upbraid them, v. 20. He began to preach to them long before (ch. iv. 17), but he did not begin to upbraid till now. Note, Rough and unpleasing methods must not be taken, till gentler means have first been used. Christ is not apt to upbraid; he gives liberally, and upbraideth not, till sinners by their obstinacy extort it from him. Wisdom first invites, but when her invitations are slighted, then she upbraids, Prov. i. 20, 24. Those do not go in Christ's method, who begin with upbraidings. Now observe,

1. The sin charged upon them; not any against the moral law, then an appeal would have lain to the gospel, which would have relieved, but a sin against the gospel, the remedial law, and that is impenitency: this was it he upbraided them with, or reproached them for, as the most shameful, ungrateful thing that could be, that they repented not. Note, Wilful impenitency is the great damning sin of multitudes that enjoy the gospel, and which (more than any other) sinners will be upbraided with to eternity. The great doctrine that both John the Baptist, and Christ, and the apostles preached, was repentance; the great thing designed, both in the piping and in the mourning, was to prevail with people to change their minds and ways, to leave their sins and turn to God; and this they would not be brought to. He does not say, because they believed not (for some kind of faith many of them had) that Christ was a Teacher come from God; but because they repented not: their faith did not prevail to the transforming of their hearts, and the reforming of their lives. Christ reproved them for their other sins, that he might lead them to repentance; but when they repented not, He upbraided them with that, as their refusal to be healed: He upbraided them with it, that they might upbraid themselves, and might at length see the folly of it, as that which alone makes the sad case a desperate one, and the wound incurable.

2. The aggravation of the sin; they were the cities in which most of his mighty works were done; for thereabouts his principal residence had been for some time. Note, Some places enjoy the means of grace in greater plenty, power, and purity, than other places. God is a free agent, and acts so in all his disposals, both as the God of nature and as the God of grace, common and distinguishing grace. By Christ's mighty works they should have been prevailed with, not only to receive his doctrine, but to obey his law; the curing of bodily diseases should have been the healing of their souls, but it had not that effect. Note, The stronger inducements we have to repent, the more heinous is the impenitency and the severer will the reckoning be, for Christ keeps account of the mighty works done among us, and of the gracious works done for us too, by which also we should be led to repentance, Rom. ii. 4.

(1.) Chorazin and Bethsaida are here instanced (v. 21, 22), they have each of them their woe: Woe unto thee, Chorazin, woe unto thee, Bethsaida. Christ came into the world to bless us; but if that blessing be slighted, he has woes in reserve, and his woes are of all others the most terrible. These two cities were situate upon the sea of Galilee, the former on the east side, and the latter on the west, rich and populous places; Bethsaida was lately advanced to a city by Philip the tetrarch; out of it Christ took at least three of his apostles: thus highly were these places favoured! Yet because they knew not the day of their visitation, they fell under these woes, which stuck so close to them, that soon after this they decayed, and dwindled into mean, obscure villages. So fatally does sin ruin cities, and so certainly does the word of Christ take place!

Now Chorazin and Bethsaida are here compared with Tyre and Sidon, two maritime cities we read much of in the Old Testament, that had been brought to ruin, but began to flourish again; these cities bordered upon Galilee, but were in a very ill name among the Jews for idolatry and other wickedness. Christ sometimes went into the coasts of Tyre and Sidon (ch. xv. 21), but never thither; the Jews would have taken it very heinously if he had; therefore Christ, to convince and humble them, here shows,

[1.] That Tyre and Sidon would not have been so bad as Chorazin and Bethsaida. If they had had the same word preached, and the same miracles wrought among them, they would have repented, and that long ago, as Nineveh did, in sackcloth and ashes. Christ, who knows the hearts of all, knew that if he had gone and lived among them, and preached among them, he should have done more good there than where he was; yet he continued where he was for some time, to encourage his ministers to do so, though they see not the success they desire. Note, Among the children of disobedience, some are more easily wrought upon than others; and it is a great aggravation of the impenitency of those who plentifully enjoy the means of grace, not only that there are many who sit under the same means that are wrought upon, but that there are many more that would have been wrought upon, if they had enjoyed the same means. See Ezek. iii. 6, 7. Our repentance is slow and delayed, but theirs would have been speedy; they would have repented long ago. Ours has been slight and superficial; theirs would have been deep and serious, in sackcloth and ashes. Yet we must observe, with an awful adoration of the divine sovereignty, that the Tyrians and Sidonians will justly perish in their sin, though, if they had had the means of grace, they would have repented; for God is a debtor to no man.

[2.] That therefore Tyre and Sidon shall not be so miserable as Chorazin and Bethsaida, but it shall be more tolerable for them in the day of judgment, v. 22. Note, First, At the day of judgment the everlasting state of the children of men will, by an unerring and unalterable doom, be determined; happiness or misery, and the several degrees of each. Therefore it is called the eternal judgment (Heb. vi. 2), because decisive of the eternal state. Secondly, In that judgment, all the means of grace that were enjoyed in the state of probation will certainly come into the account, and it will be enquired, not only how bad we were, but how much better we might have been, had it not been our own fault, Isa. v. 3, 4. Thirdly, Though the damnation of all that perish will be intolerable, yet the damnation of those who had the fullest and clearest discoveries made them of the power and grace of Christ, and yet repented not, will be of all others the most intolerable. The gospel light and sound open the faculties, and enlarge the capacities of all that see and hear it, either to receive the riches of divine grace, or (if that grace be slighted) to take in the more plentiful effusions of divine wrath. If self-reproach be the torture of hell, it must needs be hell indeed to those who had such a fair opportunity of getting to heaven. Son, remember that.

(2.) Capernaum is here condemned with an emphasis (v. 23), "And thou, Capernaum, hold up thy hand, and hear they doom," Capernaum, above all the cities of Israel, was dignified with Christ's most usual residence; it was like Shiloh of old, the place which he chose, to put his name there, and it fared with it as with Shiloh, Jer. vii. 12, 14. Christ's miracles here were daily bread, and therefore, as the manna of old, were despised and called light bread. Many a sweet and comfortable lecture of grace Christ had read them to little purpose, and therefore he reads them a dreadful lecture of wrath: those who will not hear the former shall be made to feel the latter.

We have here Capernaum's doom,

[1.] Put absolutely; Thou which art exalted to heaven shalt be brought down to hell Note, First, Those who enjoy the gospel in power and purity, are thereby exalted to heaven; they have therein a great honour for the present, and a great advantage for eternity; they are lifted up toward heaven; but if, notwithstanding, they still cleave to the earth, they may thank themselves that they are not lifted up into heaven. Secondly, Gospel advantages and advancements abused will sink sinners so much lower into hell. Our external privileges will be so far from saving us, that if our hearts and lives be not agreeable to them, they will but inflame the reckoning: the higher the precipice is, the more fatal is the fall from it: Let us not therefore be high-minded, but fear; not slothful, but diligent. See Job xx. 6, 7.

[2.] We have it here put in comparison with the doom of Sodom—a place more remarkable, both for sin and ruin, than perhaps any other; and yet Christ here tells us,

First, That Capernaum's means would have saved Sodom. If these miracles had been done among the Sodomites, as bad as they were, they would have repented, and their city would have remained unto this day a monument of sparing mercy, as now it is of destroying justice, Jude 7. Note, Upon true repentance through Christ, even the greatest sin shall be pardoned and the greatest ruin prevented, that of Sodom not excepted. Angels were sent to Sodom, and yet it remained not; but if Christ had been sent thither, it would have remained; how well is it for us, then, that the world to come is put in subjection to Christ, and not to angels! Heb. ii. 5. Lot would not have seemed as one that mocked, if he had wrought miracles.

Secondly, That Sodom's ruin will therefore be less at the great day than Capernaum's. Sodom will have many things to answer for, but not the sin of neglecting Christ, as Capernaum will. If the gospel prove a savour of death, a killing savour, it is doubly so; it is of death unto death, so great a death (2 Cor. ii. 16); Christ had said the same of all other places that receive not his ministers nor bid his gospel welcome (ch. x. 15); It shall be more tolerable for the land of Sodom than for that city. We that have now the written word in our hands, the gospel preached, and the gospel ordinances administered to us, and live under the dispensation of the Spirit, have advantages not inferior to those of Chorazin, and Bethsaida, and Capernaum, and the account in the great day will be accordingly. It has therefore been justly said, that the professors of this age, whether they go to heaven or hell, will be the greatest debtors in either of these places; if to heaven, the greatest debtors to divine mercy for those rich means that brought them thither; if to hell, the greatest debtors to divine justice, for those rich means that would have kept them from thence.

Christ's Invitation to Burthened Souls.

25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. 26 Even so, Father: for so it seemed good in thy sight. 27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. 28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light.

In these verses we have Christ looking up to heaven, with thanksgiving to his Father for the sovereignty and security of the covenant of redemption; and looking around him upon this earth, with an offer to all the children of men, to whom these presents shall come, of the privileges and benefits of the covenant of grace.

I. Christ here returns thanks to God for his favour to those babes who had the mysteries of the gospel revealed to them (v. 25, 26). Jesus answered and said. It is called an answer, though no other words are before recorded but his own, because it is so comfortable a reply to the melancholy considerations preceding, and is aptly set in the balance against them. The sin and ruin of those woeful cities, no doubt, was a grief to the Lord Jesus; he could not but weep over them, as he did over Jerusalem (Luke xix. 41); with this thought therefore he refreshes himself; and to make it the more refreshing, he puts it into a thanksgiving; that for all this, there is a remnant, though but babes, to whom the things of the gospel are revealed. Though Israel be not gathered, yet shall he be glorious. Note, We may take great encouragement in looking upward to God, when round about us we see nothing but what is discouraging. It is sad to see how regardless most men are of their own happiness, but it is comfortable to think that the wise and faithful God will, however, effectually secure the interests of his own glory. Jesus answered and said, I thank thee. Note, Thanksgiving is a proper answer to dark and disquieting thoughts, and may be an effectual means to silence them. Songs of praise are sovereign cordials to drooping souls, and will help to cure melancholy. When we have no other answer ready to the suggestions of grief and fear, we may have recourse to this, I thank thee, O Father; let us bless God that it is not worse with us than it is.

Now in this thanksgiving of Christ, we may observe,

1. The titles he gives to God; O Father, Lord of heaven and earth. Note, (1.) In all our approaches to God, by praise as well as by prayer, it is good for us to eye him as a Father, and to fasten on that relation, not only when we ask for the mercies we want, but when we give thanks for the mercies we have received. Mercies are then doubly sweet, and powerful to enlarge the heart in praise, when they are received as tokens of a Father's love, and gifts of a Father's hand; Giving thanks to the Father, Col. i. 12. It becomes children to be grateful, and to say, Thank you, father, as readily as, Pray, father. (2.) When we come to God as a Father, we must withal remember, that he is Lord of heaven and earth; which obliges us to come to him with reverence, as to the sovereign Lord of all, and yet with confidence, as one able to do for us whatever we need or can desire; to defend us from all evil and to supply us with all good. Christ, in Melchizedec, had long since blessed God as the Possessor, or Lord of heaven and earth; and in all our thanksgivings for mercies in the stream, we must give him the glory of the all-sufficiency that is in the fountain.

2. The thing he gives thanks for: Because thou has hid these things from the wise and prudent, and yet revealed them to babes. These things; he does not say what things, but means the great things of the gospel, the things that belong to our peace, Luke xix. 42. He spoke thus emphatically of them, these things, because they were things that filled him, and should fill us: all other things are as nothing to these things.

Note (1.) The great things of the everlasting gospel have been and are hid from many that were wise and prudent, that were eminent for learning and worldly policy; some of the greatest scholars and the greatest statesmen have been the greatest strangers to gospel mysteries. The world by wisdom knew not God, 1 Cor. i. 21. Nay, there is an opposition given to the gospel, by a science falsely so called, 1 Tim. vi. 20. Those who are most expert in things sensible and secular, are commonly least experienced in spiritual things. Men may dive deeply into the mysteries of nature and into the mysteries of state, and yet be ignorant of, and mistake about, the mysteries of the kingdom of heaven, for want of an experience of the power of them.

(2.) While the wise and prudent men of the world are in the dark about gospel mysteries, even the babes in Christ have the sanctifying saving knowledge of them: Thou hast revealed them unto babes. Such the disciples of Christ were; men of mean birth and education; no scholars, no artists, no politicians, unlearned and ignorant men, Acts iv. 13. Thus are the secrets of wisdom, which are double to that which is (Job xi. 6), made known to babes and sucklings, that out of their mouth strength might be ordained (Ps. viii. 2), and God's praise thereby perfected. The learned men of the world were not made choice of to be the preachers of the gospel, but the foolish things of the world (1 Cor. ii. 6, 8, 10).

(3.) This difference between the prudent and the babes is of God's own making. [1.] It is he that has hid these things from the wise and prudent; he gave them parts, and learning, and much of human understanding above others, and they were proud of that, and rested in it, and looked no further; and therefore God justly denies them the Spirit of wisdom and revelation, and then, though they hear the sound of the gospel tidings, they are to them as a strange thing. God is not the Author of their ignorance and error, but he leaves them to themselves, and their sin becomes their punishment, and the Lord is righteous in it. See John xii. 39, 40; Rom. xi. 7, 8; Acts xxviii. 26, 27. Had they honoured God with the wisdom and prudence they had, he would have given them the knowledge of these better things; but because they served their lusts with them, he has hid their hearts from this understanding. [2.] It is he that has revealed them unto babes. Things revealed belong to our children (Deut. xxix. 29), and to them he gives an understanding to receive these things, and the impressions of them. Thus he resists the proud, and gives grace to the humble, Jam. iv. 6.

(4.) This dispensation must be resolved into the divine sovereignty. Christ himself referred it to that; Even so, Father, for so it seemed good in thy sight. Christ here subscribes to the will of his Father in this matter; Even so. Let God take what ways he pleases to glorify himself, and make us of what instruments he pleases for the carrying on of his own work; his grace is his own, and he may give or withhold it as he pleases. We can give no reason why Peter, a fisherman, should be made an apostle, and not Nicodemus, a Pharisee, and a ruler of the Jews, though he also believed in Christ; but so it seemed good in God's sight. Christ said this in the hearing of his disciples, to show them that it was not for any merit of their own that they were thus dignified and distinguished, but purely from God's good pleasure; he made them to differ.

(5.) This way of dispensing divine grace is to be acknowledged by us, as it was by our Lord Jesus, with all thankfulness. We must thank God, [1.] That these things are revealed; the mystery hid from ages and generations is manifested; that they are revealed, not to a few, but to be published to all the world. [2.] That they are revealed to babes; that the meek and humble are beautified with this salvation; and this honour put upon those whom the world pours contempt upon. [3.] It magnifies the mercy to them, that these things are hid from the wise and prudent: distinguishing favours are the most obliging. As Job adored the name of the Lord in taking away as well as in giving, so may we in hiding these things from the wise and prudent, as well as in revealing them unto babes; not as it is their misery, but as it is a method by which self is abased, proud thoughts brought down, all flesh silenced, and divine power and wisdom made to shine the more bright. See 1 Cor. i. 27, 31.

II. Christ here makes a gracious offer of the benefits of the gospel to all, and these are the things which are revealed to babes, v. 25, &c. Observe here,

1. The solemn preface which ushers in this call or invitation, both to command our attention to it, and to encourage our compliance with it. That we might have strong consolation, in flying for refuge to this hope set before us, Christ prefixes his authority, produces his credentials; we shall see he is empowered to make this offer.

Two things he here lays before us, v. 27.

(1.) His commission from the Father: All things are delivered unto me of my Father. Christ, as God, is equal in power and glory with the Father; but as Mediator he receives his power and glory from the Father; has all judgment committed to him. He is authorized to settle a new covenant between God and man, and to offer peace and happiness to the apostate world, upon such terms as he should think fit: he was sanctified and sealed to be the sole Plenipotentiary, to concert and establish this great affair. In order to this, he has all power both in heaven and in earth, (ch. xxviii. 18); power over all flesh (John xvii. 2); authority to execute judgment, John v. 22, 27. This encourages us to come to Christ, that he is commissioned to receive us, and to give us what we come for, and has all things delivered to him for that purpose, by him who is Lord of all. All powers, all treasures are in his hand. Observe, The Father has delivered his all into the hands of the Lord Jesus; let us but deliver our all into his hand and the work is done; God has made him the great Referee, the blessed Daysman, to lay his hand upon us both; that which we have to do is to agree to the reference, to submit to the arbitration of the Lord Jesus, for the taking up of this unhappy controversy, and to enter into bonds to stand to his award.

(2.) His intimacy with the Father: No man knoweth the Son but the Father, Neither knoweth any man the Father save the Son. This gives us a further satisfaction, and an abundant one. Ambassadors use to have not only their commissions, which they produce, but their instructions, which they reserve to themselves, to be made use of as there is occasion in their negotiations; our Lord Jesus had both, not only authority, but ability, for his undertaking. In transacting the great business of our redemption, the Father and the Son are the parties principally concerned; the counsel of peace is between them, Zech. vi. 13. It must therefore be a great encouragement to us to be assured, that they understood one another very well in this affair; that the Father knew the Son, and the Son knew the Father, and both perfectly (a mutual consciousness we may call it, between the Father and the Son), so that there could be no mistake in the settling of this matter; as often there is among men, to the overthrow of contracts, and the breaking of the measures taken, through their misunderstanding one another. The Son had lain in the bosom of the Father from eternity; he was à secretioribus—of the cabinet-council, John i. 18. He was by him, as one brought up with him (Prov. viii. 30), so that none knows the Father save the Son, he adds, and he to whom the Son will reveal him. Note, [1.] The happiness of men lies in an acquaintance with God; it is life eternal, it is the perfection of rational beings. [2.] Those who would have an acquaintance with God, must apply themselves to Jesus Christ; for the light of the knowledge of the glory of God shines in the face of Christ, 2 Cor. iv. 6. We are obliged to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned; there is no comfortable intercourse between a holy God and sinful man, but in and by a Mediator, John xiv. 6.

2. Here is the offer itself that is made to us, and an invitation to accept of it. After so solemn a preface, we may well expect something very great; and it is a faithful saying, and well worthy of all acceptation; words whereby we may be saved. We are here invited to Christ as our Priest, Prince, and Prophet, to be saved, and, in order to that, to be ruled and taught by him.

(1.) We must come to Jesus Christ as our Rest, and repose ourselves in him (v. 28), Come unto me all ye that labour. Observe, [1.] The character of the persons invited; all that labour, and are heavy laden. This is a word in season to him that is weary, Isa. l. 4. Those who complain of the burthen of the ceremonial law, which was an intolerable yoke, and was made much more so by the tradition of the elders (Luke xi. 46), let them come to Christ, and they shall be made easy; he came to free his church from this yoke, to cancel the imposition of those carnal ordinances, and to introduce a purer and more spiritual way of worship; but it is rather to be understood of the burthen of sin, both the guilt and the power of it. Note, All those, and those only, are invited to rest in Christ, that are sensible of sin as a burthen, and groan under it; that are not only convinced of the evil of sin, of their own sin, but are contrite in soul for it; that are really sick of their sins, weary of the service of the world and of the flesh; that see their state sad and dangerous by reason of sin, and are in pain and fear about it, as Ephraim (Jer. xxxi. 18-20), the prodigal (Luke xv. 17), the publican (Luke xviii. 13), Peter's hearers (Acts ii. 37), Paul (Acts ix. 4, 6, 9), the jailor (Acts xvi. 29, 30). This is a necessary preparative for pardon and peace. The Comforter must first convince (John xvi. 8); I have torn and then will heal. [2.] The invitation itself: Come unto me. That glorious display of Christ's greatness which we had (v. 27), as Lord of all, might frighten us from him, but see here how he holds out the golden sceptre, that we may touch the top of it and may live. Note, It is the duty and interest of weary and heavy laden sinners to come to Jesus Christ. Renouncing all those things which stand in opposition to him, or in competition with him, we must accept of him, as our Physician and Advocate, and give up ourselves to his conduct and government; freely willing to be saved by him, in his own way, and upon his own terms. Come and cast that burden upon him, under which thou art heavy laden. This is the gospel call, The Spirit saith, Come; and the bride saith, Come; let him that is athirst come; Whoever will, let him come.

[3.] The blessing promised to those that do come: I will give you rest. Christ is our Noah, whose name signifies rest, for this same shall give us rest. Gen. v. 29; viii. 9. Truly rest is good (Gen. xlix. 15), especially to those that labour and are heavy laden, Eccl. v. 12. Note, Jesus Christ will give assured rest to those weary souls, that by a lively faith come to him for it; rest from the terror of sin, in a well-grounded peace of conscience; rest from the power of sin, in a regular order of the soul, and its due government of itself; a rest in God, and a complacency of soul, in his love. Ps. xi. 6, 7. This is that rest which remains for the people of God (Heb. iv. 9), begun in grace, and perfected in glory.

(2.) We must come to Jesus Christ as our Ruler, and submit ourselves to him (v. 29). Take my yoke upon you. This must go along with the former, for Christ is exalted to be both a Prince and a Saviour, a Priest upon his throne. The rest he promises is a release from the drudgery of sin, not from the service of God, but an obligation to the duty we owe to him. Note, Christ has a yoke for our necks, as well as a crown for our heads, and this yoke he expects we should take upon us and draw in. To call those who are weary and heavy laden, to take a yoke upon them, looks like adding affliction to the afflicted; but the pertinency of it lies in the word my: "You are under a yoke which makes you weary: shake that off and try mine, which will make you easy." Servants are said to be under the yoke (1 Tim. vi. 1), and subjects, 1 Kings xii. 10. To take Christ's yoke upon us, is to put ourselves into the relation to servants and subjects to him, and then of conduct ourselves accordingly, in a conscientious obedience to all his commands, and a cheerful submission to all his disposals: it is to obey the gospel of Christ, to yield ourselves to the Lord: it is Christ's yoke; the yoke he has appointed; a yoke he has himself drawn in before us, for he learned obedience, and which he does by his Spirit draw in with us, for he helpeth our infirmities, Rom. viii. 26. A yoke speaks some hardship, but if the beast must draw, the yoke helps him. Christ's commands are all in our favour: we must take this yoke upon us to draw in it. We are yoked to work, and therefore must be diligent; we are yoked to submit, and therefore must be humble and patient: we are yoked together with our fellow-servants, and therefore must keep up the communion of saints: and the words of the wise are as goads, to those who are thus yoked.

Now this is the hardest part of our lesson, and therefore it is qualified (v. 30). My yoke is easy and my burden is light; you need not be afraid of it.

[1.] The yoke of Christ's commands is an easy yoke; it is chrestos, not only easy, but gracious, so the word signifies; it is sweet and pleasant; there is nothing in it to gall the yielding neck, nothing to hurt us, but, on the contrary, must to refresh us. It is a yoke that is lined with love. Such is the nature of all Christ's commands, so reasonable in themselves, so profitable to us, and all summed up in one word, and that a sweet word, love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations, that are to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. It is easy to the new nature, very easy to him that understandeth, Prov. xiv. 6. It may be a little hard at first, but it is easy afterwards; the love of God and the hope of heaven will make it easy.

[2.] The burden of Christ's cross is a light burden, very light: afflictions from Christ, which befal us as men; afflictions for Christ, which befal us as Christians; the latter are especially meant. This burden in itself is not joyous, but grievous; yet as it is Christ's, it is light. Paul knew as much of it as any man, and he calls it a light affliction, 2 Cor. iv. 17. God's presence (Isa. xliii. 2), Christ's sympathy (Isa. lxxiii. 9, Dan. iii. 25), and especially the Spirit's aids and comforts (2 Cor. i. 5), make suffering for Christ light and easy. As afflictions abound, and are prolonged, consolations abound, and are prolonged too. Let this therefore reconcile us to the difficulties, and help us over the discouragements, we may meet with, both in doing work and suffering work; though we may lose for Christ, we shall not lose by him.

(3.) We must come to Jesus Christ as our Teacher, and set ourselves to learn of him, v. 29. Christ has erected a great school, and has invited us to be his scholars. We must enter ourselves, associate with his scholars, and daily attend the instructions he gives by his word and Spirit. We must converse much with what he said, and have it ready to use upon all occasions; we must conform to what he did, and follow his steps, 1 Pet. ii. 21. Some make the following words, for I am meek and lowly in heart, to be the particular lesson we are required to learn from the example of Christ. We must learn of him to be meek and lowly, and must mortify our pride and passion, which render us so unlike to him. We must so learn of Christ as to learn Christ (Eph. iv. 20), for he is both Teacher and Lesson, Guide and Way, and All in All.

Two reasons are given why we must learn of Christ.

[1.] I am meek and lowly in heart, and therefore fit to teach you.

First, He is meek, and can have compassion on the ignorant, whom others would be in a passion with. Many able teachers are hot and hasty, which is a great discouragement to those who are dull and slow; but Christ knows how to bear with such, and to open their understandings. His carriage towards his twelve disciples was a specimen of this; he was mild and gentle with them, and made the best of them; though they were heedless and forgetful, he was not extreme to mark their follies. Secondly, He is lowly in heart. He condescends to teach poor scholars, to teach novices; he chose disciples, not from the court, nor the schools, but from the seaside. He teaches the first principles, such things as are milk for babes; he stoops to the meanest capacities; he taught Ephraim to go, Hos. xi. 3. Who teaches like him? It is an encouragement to us to put ourselves to school to such a Teacher. This humility and meekness, as it qualifies him to be a Teacher, so it will be the best qualification of those who are to be taught by him; for the meek will he guide in judgment, Ps. xxv. 9.

[2.] You shall find rest to your souls. This promise is borrowed from Jer. vi. 16, for Christ delighted to express himself in the language of the prophets, to show the harmony between the two Testaments. Note, First, Rest for the soul is the most desirable rest; to have the soul to dwell at ease. Secondly, The only way, and a sure way to find rest for our souls is, to sit at Christ's feet and hear his word. The way of duty is the way of rest. The understanding finds rest in the knowledge of God and Jesus Christ, and is there abundantly satisfied, finding that wisdom in the gospel which has been sought for in vain throughout the whole creation, Job xxviii. 12. The truths Christ teaches are such as we may venture our souls upon. The affections find rest in the love of God and Jesus Christ, and meet with that in them which gives them an abundant satisfaction; quietness and assurance for ever. And those satisfactions will be perfected and perpetuated in heaven, where we shall see and enjoy God immediately, shall see him as he is, and enjoy him as he is ours. This rest is to be had with Christ for all those who learn of him.

Well, this is the sum and substance of the gospel call and offer: we are here told, in a few words, what the Lord Jesus requires of us, and it agrees with what God said of him once and again. This is my beloved Son, in whom I am well pleased, hear ye him.

CHAP. XI.

Verse 1. He departed thence to teach, &c.] NEver out of action: the end of one good work was with our Saviour the beginning of another. So must it be with Ministers: let them [illegible: 1 word] look to rest, till they come to heaven: but (as S. Paul, that Insatiabilis Deicultor, as Chrysostom called him) teach Gods people publikely and from house to house, [illegible: 1 word] Act. 10. 20, [illegible: 1 word]. warning every one night and day with tears, Dr [illegible: 1 word] Act. and Mon. Martyr, preached not only every Sabbath-day and holy-day, sol. [illegible: 1 word] but whensoever else he could get the people together. So did Bishop Ridley, Bishop Jewell, &c. So did not their successours, once a year was fair with many of them, (like the high-Priest [illegible: 1 word] the Law) as if they had concurred in opinion with that Popish Bishop, that said, It was too much for any man, to preach every Sunday, and that Bishops were not ordained to preach: but toAct. and [illegible: 1 word]. sing [illegible: 1 word] sometimes, leaving all other offices to their [illegible: 1 word]. sol. [illegible: 1 word]. It is as rare a thing at Rome, said Doctour Bassinet, to hear a Bishop preach, as to see an Asse flee. Oh what will these [illegible: 1 word] Job 31. 14. [illegible: 1 word] when [illegible: 1 word] riseth up? and when he visiteth, how will they answer him? See my true Treasure, pag. 2, 4. To preach in their Cities] That is in the Cities of his twelve Disciples, in the causes of Galilee, while they were doing the same in Iury. Maldonat the Jesuite will not have this to be the [illegible: 1 word], inquit, est [illegible: 1 word]. sense of this text, and only because it is the sense that the [illegible: 1 word], (as he calls the Protestants) set on it. A goodly thing he holds it to dissent from them, though in a manifest truth. So George Duke of Saxony was heard to say: Though I am not ignorant, that heresies and abuses are crept into the Church: Yet I will never obey the Gospel that Luther preacheth. For hatred [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word] Lect. in Haggeum. pag. 41. to the man, he would not hearken to the truth he taught. This is to have the faith of Christ in respect of persons, J am. 2. 1.

Verse 2. Now when Iohn had heard in the prison] Put this fellow in prison, said Ahab of Micaiah; Who is thought to have1 King. 22. 27. been he that told him so barely of letting goe Benhadad. So Ierenny that Concionator admirabilis (as Keckerman calleth him) was [illegible: 1 word] Rhet. for forty years pains and patience, cast into a deep and dirty dungeon:Ecclesiast. cap. ult. The Apostles were often imprisoned: so were the ancient [non-Latin text not transcribed]. Bishops under the ten first perseeutions. From the detectable orchyard of the Leomine prison: So Algerius the Italian Martyr dates his letter. Within a few daies of Q. Maries raign, almost all the prisons in England, were become right Christian Schools andD o de Pompe o. Churches: Bocardo in Oxford was called a Colledge of [illegible: 1 word], Act and Mon. Cranmer, Ridly, Latimer, and others, being there kept captive. fol. [illegible: 1 word]. This is merces mundi: look for no better dealing.

Verse 3. Art thou he that should come, &c.] This question the Baptist moved not for his own sake, (for he was well assured, and had sufficiently testified, Joh. 3.) but for his Disciples better settlement and satisfaction. This, whiles Tertullian observed not, he hath done the Baptist palpable [illegible: 1 word] in three severall places; as if himself had doubted of the person of Christ. Let not us be troubled to be in like manner mistaken and misjudged.

Verse 4. Jesus answered and said, &c.] Our Saviour rated them not, chased them not away from his presence, though zealously Gal. 4 17. affecting their master, but not well, (Joh. 3.) and envying for his2 Tim. [illegible: 1 word]. 24. sake. The man of God must not strive, but be gentle, apt to teach, patient: In meeknesse instructing those that oppose themselves, &c. Frier Alphonsus a Spaniard, reasoning with Bradford Act. and Mon the Martyr, was in a wonderfull rage, and spake so high, that the whole house rang again, chasing with om & cho, &c. So that if Bradford had been any thing hot, one house could not have held them. Go and shew John what things, &c.] He gives them a reall testimony, an ocular demonstration. This was the ready way to win upon them, who might have suspected a simple assertion, not seconded with such undeniable arguments. Let our lives as well as [illegible: 1 word] lips witnesse for us: Vivite concionibus, concionamini moribus, saith one. Nos non eloquimur magna, sed vivinous, said the Church of old. This is the way to slaughter envy it self, and to [illegible: 1 word] in the hearts of the righteous.

Verse 5. The blinde receive their sight.] Our Saviour seems to say the same to John, that she did to Judas, Gen. 38. 25. Discern I pray thee, whose (works) are these. The end of his miracles was the proof of his majesty. The poor have the Gospel, &c.] Gr. are Gospelized: they [non-Latin text not transcribed]. not onely receive it, but are changed by it, transformed into it.

Verse 6. And blessed is he, &c.] This he addes, as correcting the preposterous emulation of Iohns Disciples, who stumbled also at his [illegible: 1 word]. Howbeit our Saviour saith not, Cursed be ye for being offended in me: But Blessed is he, &c. Gods tender lambs must be gently handled. Evangelizatum, non maledictum missuses, said Oecolampadius to Farellus, [illegible: 1 word] was a most excellent Preacher, but overcarried perhaps sometimes, by his zeal for God. I commend thine [illegible: 1 word], (as he there goeth on) so thou mingle it with mildenesse. Wine and oyl are in their severall [illegible: 1 word] zelum, modo non [illegible: 1 word] mansuetudo. &c. seasons to be powred into mens wounds. Shew thy self to be a gentle Evangelist, and not a [illegible: 1 word] law-maker, &c.

Verse 7. And as they departed.] Due praise is to be given to the [illegible: 1 word]. [illegible: 1 word] parts and practises of others; but rather behinde their backs,Epist. then before their faces, lest we be suspected of flattery, then the which nothing is more odious: Aristobulus the Historian, wrote a slattering book, of the brave acts of Alexander the Great, and presented it to him. He read it, and then cast it into the river Hydaspes, telling the Authour that he had deserved to be so servedTu dignior [illegible: 3 words] precipitareris, qui [illegible: 1 word] me sic [illegible: 1 word] sa is. as his book was. A reed shaken with the winde.] A thing of nothing: A [illegible: 1 word], [illegible: 1 word] person. So the Iews esteemed Iohn Baptist after a while, whom at first they so much admired. But he soon grew stale to them: and then they shamefully slighted him. And didJohn 5. 35. not the Galathians doe the like by S. Paul? Once they could have pulled out their eies for him: afterwards, they would have pulled [illegible: 1 word]. 4. 15. out his eies, if they could have come at him. Where is then the [non-Latin text not transcribed]. blessednesse ye spake of, saith he? q. d. Once you held and professed [illegible: 2 words]. your selves a people much blessed in me: how comes it, that I am now so fallen out of your hearts? But people are over-soon sated [illegible: 1 word]. with the heavenly manna, and their affections to godly Ministers are as Ioabs dagger, assoon in, and assoon out. Principes [illegible: 1 word] Anno. 1559. Luthero, sed jam iterum videtis ingratitudinem mundi erga Ministros, said Melancthon.

Verse 8. A man clothed in softs?] Which most men gaze at, [non-Latin text not transcribed] goe after, fawn upon. Hunc homines decorant, quem vestimenta decorant. Herein they resemble those dogs that kept Vulcans Temple: of which Hospinian tells us, that if any came to the Temple with brave clothes, they would fawn upon them: but if in ragged, they would tear them in pieces. Such a vanity as this was crept into the Church, I am. 2. 2. Fulgent ferè monilibus, sordent moribus. Cato could say, Cultus magnam curam, magnam virtutis esse incuriam. The Baptist was not a man of that make. His Peach. [illegible: 1 word] Compl. Gentle. [illegible: 1 word]. pag. 91. heart and his habit were equally plain, simple. Buchanan seldom cared for a better outside, then a rug-gown girt close about him.

Verse 9. And more then a Prophet.] Because he pointed out Christ with the finger, whom they only saluted afarre off. Chrysologus [non-Latin text not transcribed]. calleth him, Legis & Gratiae fibulam. Another resemblethHeb. 11. him to the Angel, that had one foot in the sea, and another on the land. The Law he resembleth to the Sea, which is rough and moveable. The Gospel to the Land, which is firm and stable, &c.

Verse 10. Behold I send my messenger.] Gr. mine Angel. So [non-Latin text not transcribed]. Phineas is called an Angel, Iudg. 2. 1. The Priest an Angel, Eccles. 5. 6. Ministers of the Gospel Angels, 1 Cor. 11. 10. Ministers and Angels have exchanged names and offices: for are they not all Ministering spirits? Did not Angels first preach the Gospel, Luk 2. [illegible: 1 word]. 1. 14. the ministration whereof is now committed to us? so that if there be a [illegible: 1 word], an interpreter, one among a thousand to shew unto man his righteousnesse, then will God be graciousJob. 33. [illegible: 1 word]. upto him, &c.

Verse 11. There hath not risen a greater] Because he was Christs immediate [illegible: 1 word]. Now the nearer to Christ, the more excellent: as the elements the higher, the purer. John was beyond all the ancient Prophets, both in dignity and doctrine: Yet he came behind the Evangelists and Apostles, not in the dignity of his office, but in the clearnes of his doctrine, concerning the Messiah, whom he saw present, but neither saw nor heard of suffering, dying, rising again, as they did. Macarius writeth that the Prophets knew indeed, that Christ should be born into the world, for the work of our Redemption, but whether or no he should die and [illegible: 1 word] again, this they knew not. Verùm longe errat Macarius, [illegible: 1 word]. saith one. The Prophet Isay writes of all these, more like an EvangelistPaedag Christian. then a Prophet, and is therefore called by an Ancient, the Evangelicall Prophet. Now the Baptist knew more then any Prophet: being as the morning-starre that precedes the Sun-rising. But how Aristotle should be said to be Christs foretunner Colonien, [illegible: 1 word] librum de salute [illegible: 1 word] osserunt que illu. [illegible: 2 words] praecursorem [illegible: 1 word] in naturalibus, &c. D. [illegible: 1 word]. ex Baleo, & Agrippo. in Naturall things, as Iohn Baptist was in supernaturall, and that he was certainly saved, (all which the Divines of Collen affirmed in print, and shewed their reasons) I cannot conceive. And yet Sleidan tells us that in the Councell of Trent, the salvation of Heathens, by the power of nature only without Christ, was cried up: and afterwards defended by Soto, Vega, & Victoria, as Valentia witnesseth.

Verse 12. And from the daies of Iohn, &c.] The Baptist is further commended from the good successe of his ministry: a sweet seal, but no sure signe of a sanctified preacher: sith many causes give that to others, that themselves have not. Thus the [illegible: 1 word] heaven gives life to diverse creatures, the dull whetstone sharpens Iron. A stinking breath may sound a trumpet, with great commendation, &c. Howbeit, the fruitfulnes of the people, is the preachers testimoniall, 2 Cor. 3. 2. and God delights to honour those of most sincerity, with most successe, as 1 Cor. 15. 10. The kingdom of heaven suffereth violence.] Men are resolved to have it, whatever pains or perill they [illegible: 1 word] thorow. As Gods Israel violently invaded and over-ran the promised land: So doe his elect lay hold on the promised inheritance. This true treasure [illegible: 1 word] hid, Rom 16. 26. is now discovered, and exposed to all that have a minde to it. Now therfore they are carried with all strength of affection after Christ: him they must have, whatever else they goe without: towards him they fly as a cloud: and as a flock of doves they scoure into the columbary, and [illegible: 1 word] into the windows, Isa. 60. 8. And the violent, &c.] The valiant, Isay calleth them, that break thorow all difficulties, as did Davids Worthies; and walk about the world as so many Conquerours: yea more then Conquerours they are, Rom. 8. 37. and what can that be but Triumphers? 2 Cor. 2. 14. Take it by force] Make a prey or a prize of it. Diripiunt as Hilary rendreth it, making it a metaphor, from a tower or town sackt and ransackt by the enemy. Cyprus is an Island so fruitfull and pleasant, that it was anciently called Macaria, that is, blessed. And of it Sextus Rufus writeth, that being famous for riches,Cyprus [illegible: 3 words] populi [illegible: 1 word]. [illegible: 2 words], [illegible: 1 word]. it thereby sollicited the poverty of the people of Rome, to seise upon it. This may be more fitly said of heaven, that habibitation of the happy ones, so eagerly and earnestly sought for by the Saints, that nothing else will satisfy them. Valdè protestatus sum me nolle sic a Deo satiari, said Luther, when great [illegible: 1 word] were sent unto him, and a Cardinalship offered him by the Pope: God, he said, should not put him off with those petty things, he breathed after better. Heaven is had by the violent, earth inherited by those that are meek, Matth. 5. 6. Where, though God would have his servants content with the least mercies, (as being [illegible: 1 word] then the very least) yet not satisfied with [illegible: 1 word] greatest things in the world for their portion, sith they are born to better. If they be, as most are, slothfull in seeking to [illegible: 1 word] themselves of Heaven: He chides them, as Ioshuah did the seven tribes, for their negligence, Iosh. 18. 2.

Verse 13. For all the Prophets and the Law, &c.] i. e. The Ministery of the Prophets, and the shadows of the Law determined in Iohns preaching. As for the substance of the Law, Christ came not to destroy, but fulfill it, Matth. 5. 17, 18. See the notes thereon.

Verse 14. This is Elias.] Not the Thisbite, but yet the same that Malachy foretold should come in the spirit and power of [illegible: 1 word]. And surely, if we observe it, (as here Christ [illegible: 1 word] to the Iews, If ye will receive it) there is a wonderfull agreement between the times of Elias and Iohn Baptist, between Ahab and [illegible: 1 word], between Jezebel and Herodias, &c. The Iews also have a saying amongst them at this day, when they are puzzled in any point, Elias cum venerit, solvet omnia.

Verse 15. He that hath ears to hear, let him hear] Let him [illegible: 1 word] listen, not with that outward ear onely, that gristle that grows upon his head: but let him draw up his heart to his ears, that one sound may pierce both at once. Thus hear, and your souls Isa. 30. 8, 9. shall live, Isa. 55. 3. A heavy ear is a singular judgement, Isa. 6. The good Hebrews are taxed for their dull hearing, Heb. 5. 11. Such cars are likely to be forced open by correction, Iob 33. 16. and be made hear the rod, [illegible: 1 word]. 6. 9. So that if they did but see their danger, they would doe, as the Prophet requires, cut their hair and cast it away, under the sense of the horrour of Gods heavy displeasure, Ier. 7. 24. 29.

Verse 16. But whereunto shall I liken this generation?] So great was the contumacy and obstinacy of this perverse people, the Pharisees especially, that the wisdom of God seems to be at a want for a fit word to utter to them, for their better conviction. And do not some such sit before us at this day, as sencelesse every whit of what is said to them, as the seats they sit on, the pillars they lean to, the dead bodies they tread upon? We may speak to them, alas, till we spet out our lungs, and all to as little purpose, as Bede did, when he preached to an heap of stones.

Verse 17. We have piped unto you &c.] It is probable that children, in those daies, were wont to solace themselves with songs in this sort: And thence our Saviour seeks to represse the pride, and set forth the sin of his untoward hearers. Fit similies doe excellently illustrate: And hee's the best Preacher, saith Luther, that delivereth himself vulgarly, plainly, trivially: not speaking in a Roman, English, or other lofty language, that the hearers are nothing the wiser for: nor yet puzzling them with scholasticall craggy disquisitions, that breed winde, and not nourishment. But so attempering their discourses to the hearers capacities, that their desires and endeavours may answer his: as it was between S. Paul and the Elders of Ephesus, Acts 20. 31—37. He tells them of his tears, and they answer him with tears: O happy compliance! But most of our hearers are like these in the text, which whether piped to, or mourned to, are nothing at all affected.

Verse 18. For John came neither eating, &c.] So froward men are and frample, that no preacher can please them. If he preach plainly, it will seem [illegible: 1 word] slubbering: if elaborately, curious affectation. And for his life; Austere John hath a devil, sociable Christ is a winebibber. And it was the worse, because from Scribes and Pharisees, whose word must carry such credit with it, as alone to condemn Christ; and whose life must be a rule to others. Doe any of the Pharisees beleeve in him? In this case duty must be done, however it be construed. Evil men, when they learn to think well will learn to report well. Let our lives, and labours in the Lords work confute them: and though they should by their reproaches bury our good names in their throats, those open sepulchres, yet at utmost, when Christ comes to judgement, there shall be a resurrection of names as well as of bodies. Be patient therefore, brethren, unto the coming of the Lord, Iames 5. 7. And they say he hath a devil] So Staphylus and Surius said, that Luther learned his Divinity of the devil. The Jesuites affirm, that he was stirred up by the devil, and they were sent out by God to resist him. Himself knew all this, and took it well a worth. Prorsùs satan est Lutherus (saith he in an Epistle to Spalatinus) [illegible: 1 word] Christus vivit & regnat: Amen; he adds his Amen to it.

Verse 19. The Sonne of man came eating and drinking] Teaching us thereby, in the use of things indifferent, to doe what we can to preserve our good esteem with others, that we may the sooner prevail with them. This was St. Pauls, All things to all men. He turned himself into all shapes and fashions both of speech and spirit, to win men to God. St Austin spake broken barbarousAs [illegible: 1 word] a [illegible: 1 word] [illegible: 1 word], dolus for dolor, floret for [illegible: 1 word]. latine ro the Roman Colonies in Afrike, to the end that they might understand him. When I come to Rome, saith Ambrose to Monica, I fast on the Saturday: when I am at Millain I fast not. So you, to what Church soever you come, ejus morem serva, doe as others doe; not giving offence carelesly, nor taking offence [illegible: 1 word]. Calvin was cast out of Geneva, for refusing to administer the Lords Supper with wafer-cakes or unleavened bread. De [illegible: 1 word] [illegible: 1 word] tamen [illegible: 1 word] quid [illegible: 3 words]. [illegible: 1 word]. poste à restitutus nunquam contendendam [illegible: 1 word] (saith [illegible: 1 word], in his life) of which, being afterwards restored, he thought best to make no more words, but to yeeld: though he let them know, that he had rather it were otherwise. Christ sets us to learn of the unjust steward, by all lawfull (though he did it by unlawfull) means, to maintain our reputation with men. [illegible: 1 word] this defect [illegible: 1 word] noted in the best when he said, The children of this world are wiser in their [illegible: 1 word]. 16. 8. generation, then the children of light. But wisdom is justified of her children] Who all having a right estimate of her worth, doe meanly esteem of other courses and [illegible: 1 word], [illegible: 4 words]. [illegible: 1 word]. discourses, doe stand to her, and stickle for her, though never so much slighted by the world. There are that read it thus: But Wisdom is judged of her children, viz. the perverse Jews, who preposterously passe sentence upon their mother, whom they should rather vail to, and vote for.

Verse 20. Then began he to upbraid] Haply, because these Cities, drawn by the authority of the Pharisees, made lesse account of our Saviours doctrine or miracles, by them maliciously depraved and disparaged. The blinde led the blinde, but both fell into the ditch, though their leaders lay undermost. Because they repented not.] There is a heart that cannot repent; that hath lost all passive power of coming out of the snareRom. 26 of the devil; that is become such, through long trading in sin, as neither ministry, nor misery, nor miracle, nor mercy can possibly mollifie. Upon such you may write, Lord have mercy upon them. O, said a reverend man, If I must be put to my option, I had rather be in hell with a sensible heart, then live on earth with a reprobate minde.

Verse 21. Wo unto thee Chorazin] These littorals, or those that dwell by the sea-coast, are noted to be duri, horridi, immanes, Twinus com. de reh. [illegible: 1 word]. [illegible: 1 word] deni que pessimi, rough, harsh, theevish, peevish people, and as bad as those that are worst. But that which aggravated these mens sin, and made it out of measure sinfull, was the contempt of the Gospel: which, as it is post naufragium tabula, so how shall [non-Latin text not transcribed]. they escape that neglect so great salvation? See that ye shift not Heb. 12. off him that speaketh from heaven, &c. Hierom tells us, that Chorazin was in his time turned into a defert, being two miles distant from Capernaum. As for Beth saida, our Saviour had therehence taken three of his Apostles at least, to be lights of the world, but the inhabitants of this Town, loved darknesse rather then light; the Apostles their countrymen could doe no good upon them. Our Saviour therefore would not suffer so much as the blinde man whom he had cured to be their Preacher, but led him to the Townes-end, and there restoring him to sight, sent him away. They would have repented long ago] Blinde heathens, when my misery was upon them, would to their fackcloth an̄d sorrows, thinking thereby to pacifie God, and so they rested. In like sort, there are amongst us, that, when they are afflicted, especially in conscience, set upon some duty, so to lick themselves whole again, [illegible: 1 word]. 58 5. They do as crows, that when they are sick give themselves a vomit, by swallowing down some stone, and then they are well. They rest in their repentance: Hence Austin saith, Repentance [illegible: 1 word] more then sin.

Verse 22. It shall be more tolerable] Men are therefore theIdeò deteriores sumus quia [illegible: 1 word] esse [illegible: 2 words]. [illegible: 1 word]. worse, because they ought to be better: and shall be deeper in hell, because heaven was offered unto them, but they would not. Ingentia beneficia, flagitia, supplicia, say the Centurists. Good turns aggravate unkindnesses: and mens offences are increased by their obligations. If Turks and Tartars shall be damned, debauched Christians shall be double-damned: because, though they defie not, yet they deny the Lord that bought them; whilest by their unchristian conversation they tell the world, that either there is no such thing as Christ, or if there be, yet that he is but a weak Christ, and that there is no such power in his death, or efficacy in his resurrection to sanctifie those that belong unto him.

Verse 23. Which art exalted unto heaven] viz. In the abundance of the means of grace, many times called the Kingdom of heaven: for as the harvest is potentially in the seed, so is eternall life potentially in the ordinances. God sends up and down the world to [illegible: 1 word] salvation. Hence that phrase, My salvation is gone forth: Hence, they that reject the word preached, are said to judge themselves unworthy of everlasting life, Acts 13. 46. Hence, while Israel was without a teaching Priest, they are said to have been without the true God, 2 Chron. 15. 3. Hence the Psalmist makes the [illegible: 1 word] that come out of Sion, to be better then any other that come out of heaven and earth, Psal. 134 3. Shalt be brought down to hell] With a violence, with a vengeance. As Ahashuerosh said of Haman, that so much abused his favour, Hang him on the gallows that is 50 cubits high: so shall God say of such: Plunge them into hell much deeper then others, that whiles they were on earth, set so light by my grace, though it even kneeled unto them, wooing acceptance. 2 Cor. 5. 20. It would have remained untill this day.] But God rained down hell from heaven upon them, and turned them into ashes saith Peter, [illegible: 2 words]. 2. 6. yea their fire burnt to hell saith Iude. Some footsteps of it areJude 7. yet to be found in the place, as Iosephus relateth: and something also may be read of it in Tacitus and [illegible: 1 word]. Both S. Peter andDe [illegible: 1 word]. [illegible: 1 word]. [illegible: 2 words]. S. Iude say, they were set forth for an example. [illegible: 1 word] perditio tua fit cautio. Let their destruction be our instruction; [illegible: 1 word] heathen [non-Latin text not transcribed]. Herodotus [illegible: 1 word] up in judgement against us, who said, [illegible: 1 word] the coals and ashes of Troy burnt by the Greeks, were [illegible: 1 word] set before the eyes of men, for an example of this rule, that Nationall and notorious sins, bring down nationall and notorious plagues from a sin-revenging God.

Verse 24. It shall be more tolerable] Infidelity then is, in some respect, a worse sin then Sodomy, and a heavier doom abides it. They that suffer least in hell, suffer more then [illegible: 1 word] can either abide or avoid. All they suffer here, is but typicall of the wrath to come. Here the leaves only fall upon them, as it were, but there the whole trees too. Here they sip of the top of Gods cup, there they must drink the dregs, though it be eternity to the bottom. Howbeit [illegible: 1 word] shall suffer lesse then [illegible: 1 word], mitiùs punietur Cicero quam Catilina, saith an Ancient, non quòd bonus, sed quod minùs malus. The beast and the false Prophet were cast alive into the [illegible: 2 words] genus. Pareus. burning lake (which imports a most direfull and dreadfull degree of torment) when the rest of the Antichristian rabble shall be first slain with the sword (not cast in alive) and then thrown to the infernall vultures, to be torn in pieces as a prey. Rev. 19. 20. 21.

Verse 25. At that time Jesus answered] Here to answer, is to continue to speak. Albeit if we compare herewith, Luk. 10. 21. it may seem to be spoken in answer to the seventy Disciples now [illegible: 1 word], and relating what they had said and done in their voyage. Laetius est quoties magno sibi constat honestum. Lucan.

Verse 26. Even so father, for so, &c.] Christ being tired out as it were by the untractablenesse of his hearers, turnes him to his Father and comforts himself with the consideration of his most wise decree and counsell. So must we in like case: accounting that we are a sweet savour unto God howsoever, even in them that2 Cor. 2. [illegible: 1 word]. perish, and that God shall have his end upon them, though we have not ours.

Verse 27. All things are delivered unto me] This the worlds wizzards acknowledge not; hence they stand off. But Christ is the Fathers Plenipotentiary and Privy-Counsellour, unto all that are called both Jews and Greeks, Christ the power of God, and the1 Cor. 1. 24. [illegible: 1 word] of God, as light as the world makes of him. But the more men see into his worth, the more they will repair to him. And be to whomsoever the Son will reveal him] Qui [illegible: 1 word] habet Christum in horoscopo, non habet [illegible: 1 word] in medio caeli.

Verse 28. Come unto me] Why do ye go about, as Jeremy hath it, and fetch a compasse? Why labour ye for that which satisfiethIer. 31. [illegible: 1 word]. [illegible: 1 word], Isa. 53. 3? Can the sonne of Iesse give you vineyards and oliveyards, &c. as Saul said? so say I, Can the world or the devil do for you as I can? Why come ye not unto me that ye may be saved? Can you mend your selves any where? &c. But the poor soul is ready to hang her comforts on every hedge, shift and shark in every by-corner for comfort, and never come at Christ with the hemorrhoisse, till all be spent, till she be forsaken of her hopes.Hag. [illegible: 1 word] 7. Men will not desire Christ. till shaken. All ye] All, is a little word, but of large extent. The promises are indefinite, and exclude none. It is not for us to be interlining Gods-Covenant, and excepting our selves, how bad soever, if broken-hearted. That labour] Even to [illegible: 1 word], but to no purpose, labour in [non-Latin text not transcribed] the fire where you can make nothing of your labour. And are heavy laden] Poised to an inch, ready to be weighed down to hell, with the turn of a scale, with the dust of a [illegible: 1 word] [non-Latin text not transcribed] superadded. Others might have Christ, if they would come to him. But till then, none will come. Steep thy thoughts in this sweet sentence, thou burdened soul, and come away to the Master, (as they said to blinde Bartimeus) for behold he calleth thee, And I will give you rest] No rest to the weary soul but in Christ, (as the dove found no rest till shee returned to the Arke) [illegible: 1 word] flees from this thing to that, as the bee doth from flower to flower to get hony, as Saul sought his asses from place to place. But as he found them at home after all, so must we finde rest and refreshing in Christ, or not at all. Let him that walketh in darknesse, and hath no light, trust in the name of the Lord, and stay upon his God. As for those that will kindle a strange fire, and compasse them selves about with the sparks of their own tinderboxes, let them walk while they will in the light of their fire and in the sparks that they have kindled, But this shall they have of Christs hand, they shall lye down in sorrow, Isa. 50 10. 11.

Verse 29. Take my yoak upon you] q. d. Though freed by me from the damning and domineering power of sinne, you must not [illegible: 1 line] think to live as you list. To argue from mercy to liberty is the devils logick: from mercy to duty is the right reasoning as, Rom. 12. 1. Christians must not be yoaklesse, lawlesse, masterlesse, [illegible: 1 word], that wander at will as wild asses, or canes [non-Latin text not transcribed] but they must yeeld the obedience of faith, and be adding to their faith [illegible: 1 word], and to vertue knowledge, &c. linking the graces hand in [non-Latin text not transcribed] hand as in a dance (so the word signifies) so shall they have an2 [illegible: 1 word]. 1. 5 11 [illegible: 1 word] ministred unto them further and further into Christs glorious kingdome. And learn of me] The archprophet, the Counsellour, that excellentDan 8. 13. speaker, as he is called in Daniel, that [illegible: 1 word] out of the fathers bosome, and hath his fathers will at his fingers ends. Besides what he taught us by himself and his servants, he hath written for us those excellent things of his law, those lively oracles. He [illegible: 1 word] also left us, as here, his own practice for a pattern of the [non-Latin text not transcribed]. rule, and for a compleat copy (as St Peter calleth it) to write1 [illegible: 1 word]. 2. 21. after. Pindarus saith of Hiero Siracusanus that he had cropt off [non-Latin text not transcribed] the tops of all vertues. [illegible: 1 word], of Friderick the Electour of Saxony, that he had pickt out the flower of all noble abilities and Frider. selegit florem ex omnib [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. pag 372. endowments. The same author proposeth George Prince of Anhalt for an example [illegible: 2 words] piety worthy of all mens imitation. Machiavel sets forth Cesar Borgia (a far worse man) as the only pattern for a prince to expresse. St Hierom having [illegible: 1 word]. de Principe. read the religious life and death of Hilarion, folding up the book [illegible: 1 word], Well; Hilarion [illegible: 1 word] be the champion whom I will [illegible: 1 word]. How much rather should we say [illegible: 1 word] of Christ: every of whose actions whether morall or mediatory, were for our imitation. In his morall actions we should learn of him by doing as he did, 1 Pet. 2. 23, In his mediatory, by translating that he did, to our spirituall life, [illegible: 1 word] to die to sin, live to righteousnesse, &c. For I am weak and lowly in heart] Loe here is a peece of Christs yoak, which [illegible: 1 word] therefore so calleth, because as the yoak [non-Latin text not transcribed] [illegible: 1 word] [non-Latin text not transcribed] [illegible: 1 word]. maketh the heifer hang down his head, and frame to hard labour, so doth humility (the mother of meeknesse) work in our hearts,Humilitas ab: bumo. [illegible: 1 word]. 10. 11. [illegible: 1 word] was a heifer used to dance and delight in soft straw, and could not abide to plow: but the Lord will make him (and all his) both bear and draw, and that from their [illegible: 1 word] up, Lam, 3. And whereas meeknes and lowli-mindednesse go coupled here together, we must know that they are virtutes [illegible: 1 word] as Bernard [illegible: 2 words], a pair of twin-[illegible: 1 word], never [illegible: 1 word].Act. and Mon. Remember, [illegible: 1 word] Mr Tindall to Mr Frith, that as [illegible: 1 word] of minde shall make you high with God, even so [illegible: 1 word] of words shall make you sink into the hearts of men. And ye [illegible: 1 word] finde rest unto your soules] These Christian vertuesSocrates cum in [illegible: 7 words] at [illegible: 3 words] have virtutem pacativam, they lodge a sweet calm in the [illegible: 1 word], [illegible: 1 word] it from perturbations and distempers. An [illegible: 1 word] man [illegible: 1 word], who am I but I may be despised, abused, injured? And that which will break a passionate mans heart. Will [illegible: 1 word] break a [illegible: 2 words] sleep.

Verse 30. For my yoak is easie] After a man is once used to [non-Latin text not transcribed] usefull [illegible: 1 word] to [non-Latin text not transcribed]; [illegible: 1 word], [illegible: 1 word]. it a little: he cannot fadge so well with it perhaps at first, because an untamed heifer: but after a while, his commandments will be nothing grievous, I delight to do thy will O God, saith David. And my burden light] Such as you may as [illegible: 1 word] bear away as Sampson did the gates of Gaza; such as you may well run under, as a horse doth without a load, or a hinde upon the mountains. It is no more burden then the wings are to the bird, [illegible: 1 word] it flies aloft where it listeth.

And it came to pass, etc. The directions to his apostles were given in the vicinity of Capernaum. He went from thence to preach in their cities; that is, in the cities in the vicinity of Capernaum, or in Galilee. He did not vet go into Judea.

The account contained in this chapter of Matthew to the 19th verse, is found, with no material variation, in Lk 7:18-35. John was in prison. Herod had thrown him into confinement, on account of John's faithfulness in reproving him for marrying his brother Philip's wife. See Mt 14:3,4.

It is not certainly known why John sent to Jesus. It might have been to satisfy his disciples that Jesus was the Messiah; or he might have been desirous of ascertaining for himself whether this person of whom he heard so much was the same one whom he had baptized, and whom he knew to be the Messiah. See Jn 1:29.

(d) "Now when John" Lk 7:18

Art thou he that should come. That is, art thou the Messiah, or the Christ. The Jews expected a Saviour. His coming had been long foretold, Gen 49:10, Is 9:1-6, 11:1-5, 35:4-6, 53:1-12, Dan 9:24-27. See also Jn 6:14. Comp. De 18:18,19. In Common language, therefore, he was familiarly described as he that was to come. Luke adds here, (Lk 7:21) that at the time when the messengers came to him, Jesus cured many of their infirmities, and plagues, and of evil spirits. An answer was, therefore, ready to the inquiries of John.

Go and shew John again, etc. Jesus referred them for an answer to these miracles. They were proof that he was the Messiah. Prophets had indeed wrought miracles, but no prophet had wrought so many, or any so important. Jesus, moreover, wrought them in his own name, and by his own power. Prophets had done it by the power of God. Jesus, therefore, performed the works which none but the Messiah could do; and John might easily infer that he was the Christ.

The poor have the Gospel preached to them. It was predicted of the Messiah, that he would preach good tidings to the meek, Is 41:1; or, as it is rendered in the New Testament, preach the gospel to the poor, Lk 4:18. By this therefore, also, John might infer that he was truly the Messiah. It adds to the force of this testimony, that the poor have always been overlooked by Pharisees and philosophers. No sect of philosophers had condescended to notice them before Christ; and no system of religion had attempted to instruct them, before the Christian religion. In all other schemes, the poor have been passed by as unworthy of notice.

And blessed is he, etc. The word offence means a stumbling-block. Mt 5:29. This verse might be rendered, "Happy is he to whom I shall not prove a stumbling-block!" That is, happy is he who shall not take offence at my poverty and lowliness of life, so as to reject me and my doctrine. Happy is he who can, notwithstanding that poverty and obscurity, see the evidence that I am the Messiah, and follow me. It is not improbable that John wished Jesus publicly to proclaim himself as the Christ, instead of seeking retirement. Jesus replied that he gave sufficient evidence of that by his works; that a man might discover it if he chose; and that he was blessed who would seek that evidence, and embrace him as the Christ, in spite of his humble manner of life.

(e) "not be offended in me" Is 8:14,15, 1Cor 1:22,23, 1Pet 2:8

And as they departed, etc. Jesus took occasion, form the inquiries made by John's disciples, to instruct the people respecting the true character of John. Multitudes had gone out to hear him, when he preached in the desert, (Matt. iii) and it is probable that many had been attracted by the novelty of his appearance or doctrines, and many had gone simply to see and hear a man of singular habits and opinions. Probably many who followed Christ had been of that number. He took occasion, therefore, by some striking questions, to examine the motives by which they had been drawn to his ministry.

A reed shaken with the wind? The region of country in which John preached, being overflowed annually by the Jordan, produced great quantities of reeds, or canes, of a light, fragile nature, easily shaken by the wind. They were therefore an image of a light, changing, inconstant man. John's sending to Christ to inquire his character, might have led some to suppose that he was changing and inconstant, like a reed. He had once acknowledged him to be the Messiah, and now, being in prison and sending to him to inquire into the fact, they might have supposed he had no firmness, or fixed principles. Jesus, by asking this question, declared, that notwithstanding this appearance, this was not the character of John.

(f) "What went ye" Lk 7:24-30 (g) "with the wind" Ep 4:14, Jas 1:6

Clothed in soft raiment. The kind of raiment here denoted was the light, thin clothing worn by effeminate persons. It was made commonly of fine linen, and was worn chiefly for ornament. Christ asks them whether they were attracted by anything like that. He says that the desert was not the place to expect it. In the palaces of kings, in the court of Herod, it might be expected; but not in the place where John was. This kind of clothing was an emblem of riches, splendour, effeminacy, feebleness of character. He meant to say that John was a man of a different stamp: coarse in exterior; hardy in his character; firm in his virtue; fitted to endure trials and privations, and thus qualified to be the forerunner of the toiling and Suffering Messiah.

A prophet?. He next asks whether they went to see a prophet? They had regarded him as such; and Jesus tells them that in this their apprehensions of him were correct.

More than a prophet. Sustaining a character more elevated and sacred than the most distinguished of the ancient prophets. Those had been regarded as the most eminent of the prophets who had most clearly predicted the Messiah. Isaiah had been distinguished above all others for the sublimity of his writings, and the clearness with which he had foretold the coming of Christ. Yet John surpassed even him. He lived in the time of the Christ. He predicted his coming with still more clearness. He was the instrument of introducing him to the nation. He was, therefore, first among the prophets.

For this is he, etc. The passage of Scripture here quoted is found in Mal 3:1. The substance of it is contained also in Isa 40:3.

Prepare thy way. That is, to prepare the people; to make them ready, by proper instructions, to receive the Messiah.

(h) "is written" Is 40:3, Mal 3:1, Lk 1:76

Them that are born of women. This is an emphatic way of saying that there had never been a greater man than John. See Job 14:1.

He that is least in the kingdom of heaven is greater than he. The phrase "kingdom of heaven" is used in many senses. Mt 3:2. It here probably means, in preaching the kingdom of God, or the gospel. It could hardly be affirmed of the obscurest and most ignorant Christian, that he had clearer views than Isaiah or John. But of the apostles of the Saviour, of the first preachers, who were with him, and who heard his instructions, it might be said, that they had more correct apprehensions than any of the ancient prophets, or John.

(k) "notwithstanding" Jn 1:15,27, 3:30

And from the days of John, etc. That is, from the days when John began to preach. It is not known how long this was, but it was not probably more than a year. Our Saviour here simply states a fact. He says there was a great rush, or a crowd pressing to hear John. Multitudes went out to hear him, as if they were about to take the kingdom of heaven by force. See Mt 3:5. So, says he, it has continued. Since the kingdom of heaven, or the gospel, has been preached, there has been a rush to it. Men have been earnest about it; they have come pressing to obtain the blessing, as if they would take it by violence. There is allusion here to the manner in which cities were taken. Besiegers pressed upon them with violence, and demolished the walls. With such earnestness and violence, he says, men had pressed around him and John, since they began to preach. There is no allusion here to the manner in which individual sinners seek salvation; but it is a simple record of the fact that multitudes had thronged around him and John to hear the gospel.

(1) "take it" or, "is gotten by force; and they that thrust men, take it." (l) "of heaven" Lk 16:16, Eph 6:11-13

All the prophets, etc. It is meant by this verse that John introduced a new dispensation; and that the old one, where the prophets and the law of Moses were the guide, was closed when he preached that the kingdom of heaven was at hand. By the law is meant the five books of Moses; by the prophets, the remainder of the books of the Old Testament.

If ye will receive it. This is a way of speaking implying that the doctrine which he was about to state was different from their common views; that he was about to state something which varied from the common expectation, and which, therefore, they might be disposed to reject.

This is Elias, etc. That is, Elijah. Elias is the Greek mode of writing the Hebrew word Elijah. An account of him is found in the first and second books of Kings. He was a distinguished prophet, and was taken up to heaven in a chariot of fire, 2Kgs 2:11. The prophet Malachi, (Mal 4:5,6) predicted that Elijah should be sent before the coming of the Messiah, to prepare the way for him. By this was evidently meant, not that he should appear in person, but that one should appear with a striking resemblance to him; or, as Luke Lk 1:17 expresses it, "in the spirit and power of Elijah." But the Jews understood it differently. They expected that Elijah would appear in person. They also supposed that Jeremiah and some other of the prophets would appear also to usher in the promised Messiah, and to grace his advent. Mt 16:14, 17:10, Jn 1:21. This expectation was the reason why he used the words, if ye will receive it, implying that the affirmation that John was the promised Elijah, was a doctrine contrary to their expectation.

(m) "which was for" Mal 4:5, Mt 17:12

He that hath ears, etc. This expression is frequently used by Christ. It is a proverbial expression, implying that the highest attention should be given to what was spoken. The doctrine about John he regarded as of the greatest importance. He among you, says he, that has the faculty of understanding this, or that will believe that this is the Elijah spoken of, let him attend to it, and remember it.

(n) "He that hath" Rev 2:7

But whereunto shall I liken, etc. Christ proceeds to reprove the inconsistency and fickleness of that age of men. He says they were like children. Nothing pleased them. tie refers here to the plays or sport of children. Instrumental music, or piping, and dancing, were used in marriages and festivals, as a sign of joy. Children imitate their parents and others, and act over in play what they see done by others. Among their childish sports, therefore was probably an imitation of a wedding, or festival occasion. We have seen also, Mt 9:23 that funerals were attended with mournful music, and lamentation, and howling. It is not improbable that children also, in play, imitated a mournful funeral procession. One part are represented as sullen and dissatisfied. They would not enter into the play. Nothing pleased them. The others complained of it. We have, said they, taken all pains to please you. We have piped to you, played lively tunes, and engaged in cheerful sports, but you would not join with us; and then we have played different games, and imitated the mourning at funerals, and you are equally sullen; you have not lamented; you have not joined with us. Nothing pleases you. So, said Christ, is this generation of men. John came one way; neither eating nor drinking, abstaining as a Nazarene, and you were not pleased with him. I, the Son of man, have come in a different manner, eating and drinking; not practicing any austerity, but living like other men, and you are equally dissatisfied. Nay, you are less pleased, You calumniate him, and abuse me for not doing the very thing which displeased you in John. Nothing pleases you. You are fickle, changeable, inconstant, and abusive.

Markets. Places to sell provisions; places of concourse, where also children flocked together for play.

We have piped. We have played on musical instruments. A pipe was a wind instrument of music, often used by shepherds.

Neither eating nor drinking. That is, abstaining from some kinds of food, and wine, as a Nazarene. It does not mean that he did not eat at all, but that he was remarkable for abstinence.

He hath a devil. He is actuated by a bad spirit. He is irregular, strange, and cannot be a good man.

The Son of man came eating and drinking. That is, living as others do; not practicing austerity; and they accuse him of being fond of excess, and seeking the society of the wicked.

Gluttonous. One given to excessive eating.

Wine-bibber. One who drinks much wine. A great drinker. Jesus undoubtedly lived according to the general customs of the people of his time. He did not affect singularity; he did not separate himself as a Nazarene; he did not practise severe austerities. He ate that which was common, and drank that which was common. As wine was a common article of beverage among the people, he drank it. It was the pure juice of the grape, and, for anything that can be proved, it was without fermentation, In regard to the kind of wine which was used, Jn 2:10. No one should plead this example, at any rate, in favour of making use of the wines that are commonly used in this country--wines, many of which are manufactured here, and without a particle of the pure juice of the grape, and most of which are mixed with brandy, or with noxious drugs, to give them colour and flavour.

Wisdom is justified of her children. The children of wisdom are the wise--those who understand. He means, that though that generation of Pharisees and fault-finders did not appreciate the conduct of John and himself, yet the wise, the candid--those who understood the reason of their conduct--would approve of, and do justice to it.

(o) "But whereunto" Lk 7:31

Mt 11:16

(p) "hath a devil" Mt 10:25, Jn 7:20

Mt 11:16

(q) "eating and drinking" Mt 9:10, Jn 2:2 (r) "Publicans" Lk 15:2, 19:7 (s) "But wisdom" Ps 92:5,6, Prov 17:24

Then began he to upbraid, etc. That is, to reprove, rebuke, or denounce heavy judgment.

(t) "Then began" Lk 10:13

Chorazin and Bethsaida. These were towns not far from Capernaum, but the precise situation is unknown. Bethsaida means literally, a house of hunting or of game; and it was probably situated on the banks of the sea of Galilee, and supported itself by hunting or fishing. It was the residence of Philip, Andrew and Peter, Jn 1:44. It was enlarged by Philip the tetrarch, and called Julia, after the emperor's daughter.

Tyre and Sidon. These were cities of Phoenicia, formerly very opulent, and distinguished for merchandise. They were situated on the shore of the Mediterranean Sea, and were on the western part of Judea. They were, therefore, well known to the Jews. Tyre is frequently mentioned in the Old Testament as being the place through which Solomon derived many of the materials for building the temple, 2Chr 2:11-16. It was also a place against which one of the most important and pointed prophecies of Isaiah was directed. Isa 53:1 and following. Comp. Eze 26:4-14. Both these cities were very ancient. Sidon was situated within the bounds of the tribe of Asher Josh 19:28; but this tribe could never get possession of it, Jud 1:31. It was famous for its great trade and navigation. Its inhabitants were the first remarkable merchants in the world, and were much celebrated for their luxury. In the time of our Saviour it was probably a city of much splendour and extensive commerce. It is now called Seide, or Saide, and is far less populous and splendid than it was in the time of Christ. It was subdued successively by the Babylonians, Egyptians, and Romans, the latter of whom deprived it of its freedom.

Messrs. Fisk and King, American missionaries, passed through Sidon in the summer of 1823, and estimated the population, as others have estimated it, at eight or ten thousand; but Mr. Goodell, another American missionary, took up his residence there in June, 1824, for the purpose of studying the Armenian language with a bishop of the Armenian church who lives there, and of course had far better opportunities to know the statistics of the place. He tells us there are six Mohammedan mosques, a Jewish synagogue, a Maronite, Latin, and Greek church. The number of inhabitants may be estimated at three thousand, of whom one-half may be Muslims.

Tyre was situated about twenty miles south of Sidon. It was built partly on a small island, about seventy paces from the shore, and partly on the main land. It was a city of great extent and splendour, and extensive commerce. It abounded in luxury and wickedness. It was often besieged. It held out against Shalmanezer five years, and was taken by Nebuchadnezzar after a siege of thirteen years. It was afterwards rebuilt, and was at length taken by Alexander the Great, after a most obstinate siege of five months. There are no signs now of the ancient city. It is the residence only of a few miserable fishermen, and contains, amidst the ruins of its former magnificence, only a few huts. Thus was fulfilled the prophecy of Ezekiel: Thou shalt be built no more; though thou be sought for, yet shalt thou never be found again, Eze 26:21. For a description of Tyre as it was formerly, and as it is now, Isa 23:1 and following.

In sackcloth and ashes. Sackcloth was a coarse cloth, like canvass, used for the dress of the poor, and for the more common articles of domestic economy. It was worn also as a sign of mourning. The Jews also frequently threw ashes on their heads, as expressive of grief, Job 1:20, 2:12, Jer 6:26. The meaning is, that they would have repented with expressions of deep sorrow. Like Nineveh, they would have seen their guilt and danger, and would have turned from their iniquity. Heathen cities would have received him better than the cities of the Jews, his native land.

(u) "woe unto thee" Jn 12:21

And thou, Capernaum. Mt 4:13.

Which art exalted to heaven. This is an expression used to denote great privileges. He meant, that they were peculiarly favoured with instruction. The city was prosperous. It was successful in commerce. It was signally favoured by its wealth. Most of all, it was signally favoured by the presence, the preaching, and the miracles of the Lord Jesus Christ. Here he spent a large part of his time in the early part of his ministry; and in Capernaum and its neighbourhood he performed his chief miracles.

Shalt be brought down to hell. This does not mean that all the people should go to hell; but that the city which had flourished so prosperously, should lose its prosperity, and occupy the lowest place among cities. The word hell is used here, not to denote a place of punishment in the future world, but a state of desolation and destruction as a city. It stands in contrast with the word heaven. As their being exalted to heaven did not mean that the people would all be saved, or dwell in heaven, so their being brought down to hell refers to the desolation of the city. Their privileges, honours, wealth, etc., should be taken away, and they should sink as low among cities as they had been before exalted. This has been strictly fulfilled. In the wars between the Jews and the Romans, Chorazin, Bethsaida, Capernaum, etc., were so completely desolated that it is difficult to determine their former situation. It is not to be denied, also, that he threatened future punishment on those who rejected him. The truth inculcated is, that those who are peculiarly favoured must be punished accordingly if they abuse their privileges.

If the mighty works--had been done in Sodom. Mt 10:15. Sodom was destroyed on account of its great wickedness. Christ says, if his miracles had been done there, they would have repented, and consequently the city would not have been destroyed. As it was, it would be better for Sodom in the day of judgment than for Capernaum, for its inhabitants would not be called to answer for the abuse of so great privileges.

(w) "exalted" Isa 14:13-15, Lam 2:1

From the wise and prudent. That is, from those who thought themselves wise--wise according to the world's estimation of wisdom--the men of philosophy, and self-conceit, and science, falsely so called, 1Cor 1:26,27.

Hast revealed them unto babes. To the poor, ignorant, and obscure; the teachable, simple, and humble. Such as his disciples were. He had reference here probably to proud and haughty scribes and Pharisees in Capernaum. They rejected his gospel; but it was the pleasure of God to reveal it to obscure and more humble men. The reason given, the only satisfactory reason is, that it so seemed good in the sight of God. In this the Saviour acquiesced, saying, Even so, Father: and in the dealings of God it is fit that all should acquiesce. Such is the will of God, is often the only explanation which can be offered in regard to the various events which happen to us on earth. Such is the will of God, is the only account which can be given of the reason of the dispensations of his grace. Our understanding is often confounded. We are stopped in all our efforts at explanation. Our philosophy fails, and all that we can say is, "Even so, Father: for so it seems good to thee." And this is enough. That GOD does a thing, is, after all, the best reason which we can have that it is right. It is a security that nothing wrong is done; and though now mysterious, yet light will hereafter shine upon it like the light of noon-day. I would have a better security that a thing was right if I could say that I knew such was the will of God, than I could to depend on my own reason. In the one case, I confide in the infallible and most perfect God; in the other, I rely on the reason of a frail and erring man. God never errs; but nothing is more common than for men to err.

(y) "At that time" Lk 10:21 (z) "revealed unto babes" Ps 8:2, Jer 1:7,8, 1Cor 1:27

All things are delivered, etc. The same doctrine is clearly taught often in the New Testament. See Jn 3:35, 6:46, 10:15 Co 1:16,17. It means that Christ has control over all things, for the good of his church; that the government of the universe is committed to him as Mediator, that he may redeem his people, and guide them to glory, Eph 1:20-22.

No man knoweth the Son. That is, such is the nature of the Son of God; such the mystery of the union between the Divine and human nature; such his exalted character as Divine, that no mortal can fully comprehend him. None but God fully knows him. Had he been a mere man, this language surely would not have been used of him.

Neither knoweth any man the Father, etc. In the original this is, neither knoweth any one the Father except the Son. That is, no one man or angel clearly comprehends the character of the infinite God, but the Son--the Lord Jesus--and he to whom he makes him known. This he does by revealing the character of God clearly, and more especially, by manifesting his character as a sin-forgiving God, to the soul that is weary and heavy laden, Jn 17:6.

(a) "All things" Mt 28:18, Lk 10:22, Jn 3:35, 17:2, 1Cor 15:27 (b) "neither knoweth" Jn 1:18, 1Jn 5:20

All ye that labour and are heavy laden. He here, perhaps, refers primarily to the Jews, who groaned under the weight of their ceremonial laws, and the traditions of the ciders, Acts 15:10. He tells them, that by coming to him, and embracing the new system of religion; they would be freed from these burdensome rites and ceremonies. There can be no doubt, however, that he meant here chiefly to address the poor, lost, ruined sinner; the man burdened with a consciousness of his transgressions, trembling at his danger, and seeking deliverance. For such there is relief. Christ tells them to come to him, to believe in him, and to trust him, and him only, for salvation. Doing this he will give them rest--rest from their sins; from the alarms of conscience; from the terrors of the law; and from the fears of eternal death.

(c) "labour" Is 55:1-4

Take my yoke. This is a figure taken from the use of oxen; and hence signifying to labour for one, or in the service of any one. The yoke is used in the Bible as an emblem

(1.) of bondage or slavery, Lev 26:13

(2.) Of afflictions or crosses, Lam 3:27.

(3.) Of the punishment of sin, Lam 1:14.

(4.) Of the commandments of God, as in this place.

(5.) Of legal ceremonies, Acts 15:10, Gal 5:1. It refers here to the religion of the Redeemer; and means that they should embrace his system of religion and obey him. All virtue and all religion imply restraint-- the restraint of our bad passions and inclinations--and subjection to laws; and the Saviour here means to say that the restraints and laws of his religion were mild, and gentle, and easy. Let any one compare them with the burdensome and expensive ceremonies of the Jews, Acts 15:10, or with the religious rites of the heathen everywhere, or with the requirements of the Popish system, and he will see how true it is that his yoke is easy. And let his laws and requirements be compared with the laws which sin imposes on its votaries--the laws of fashion, and honour, and sensuality--and he will feel that religion is "freedom," Jn 8:36. "He is a freeman whom the truth maketh free, and all are slaves beside." It is easier to be a Christian than a sinner; and of all the yokes ever imposed on men, that of the Redeemer is the lightest.

For I am meek, etc. Mt 5:5. This was eminently Christ's personal character. But this is not its meaning here. He is giving a reason why they should embrace his religion. That was, that he was not harsh, overbearing, and oppressive, like the Pharisees, but meek, mild, and gentle in his government. His laws were reasonable and tender; and it would be easy to obey him.

(d) "learn of me" Php 2:5-8, 1Pet 2:21 (e) "lowly in heart" Zech 9:9 (f) "ye shall find" Jer 6:16

My yoke is easy, etc. That is, the services that I shall require are easily rendered. They are not burdensome, like all other systems of religion. So the Christian always finds them. In coming to him, there is a peace which passeth all understanding; in believing in him, joy; in following him through evil and good report, a comfort which the world giveth not; in bearing trials, and in persecution, the hope of glory; and in keeping his commandments, great reward.

(g) "my yoke is easy" 1Jn 5:3

REMARKS ON MATTHEW CHAPTER 11

(1.) Anxiety about the person and works of Christ is peculiarly proper, Mt 11:2,3. John was solicitous to ascertain his true character; and nothing is of more importance for all, than to understand his true character and will. On him depends all the hope that man has of happiness beyond the grave. He saves, or man must perish. He will save, or we must die for ever. With what earnestness, therefore, should the old and the young inquire into his character and will! Our eternal all demands it; and while this is delayed, we are endangering our everlasting felicity.

(2.) Clear proof has been furnished that Jesus is the Christ, and can save us, Mt 11:4,5. If his miracles did not prove that he came from God, nothing can prove it. If he could open the eyes of the blind, then he can enlighten the sinner; if he could unstop the ears of the deaf, then he can cause us to hear and live; if he could heal the sick, and make the lame walk, then he can heal our spiritual maladies, and make us walk in the way of life; if he could raise the dead, then he can raise those dead in sin, and breathe into us the breath of eternal life. If he was willing to do all this for the body, which is soon to die, then he will be much more willing to do it for the soul, that never dies. Then the poor lost sinner may come and live.

(3.) We see, in this chapter, Christ's manner of praising or Complimenting men, Mt 11:7-15. He gave, in no measured terms, his exalted opinion of John; gave him praise which had been bestowed on no other mortal; ranked him far above the purest and sublimest of the prophets. But this was not, done in the presence of John; nor was it done in the presence of those who would inform John of it. It was when the disciples of John had "departed," and his commendation of John was spoken to "the multitude," Mt 11:7. He waited till his disciples were gone, apprehending doubtless that they would be likely to report what he said in praise of their master, and then expressed his high opinion of his character. The practice of the world is to praise others to their faces, or in the presence of those who will be sure to inform them of it, and to speak evil of them when absent. Jesus delivered his unfavourable opinions of others to the men themselves, their excellences he took pains to commend where they would not be likely to hear of them. He did good to both; and in both prevented the existence of pride.

(4.) The wicked take much pains, and are often fickle and inconsistent, for the sake of abusing and calumniating religious men, Mt 11:18,19. They found much fault with our Saviour for doing the very same thing which they blamed John for not doing. So it is commonly with men who slander professors of religion. They risk their own characters to prove that others are hypocrites, or sinners. The object is not truth, but calumny, and opposition to religion; and hitherto no means have been too base, or too wicked, to pour contempt on the followers of Christ.

(5.) The purest characters may expect the shaft of calumny and malice; and often in proportion to their purity, Mt 11:19. Even the Saviour of the world was accused of being intemperate, and a glutton. If the only perfectly pure Being that ever trod the earth was thus accused, let not his followers think that any strange thing has happened to them, if they are falsely accused.

(6.) Judgments will overtake guilty men, and cities, and nations, Mt 11:21,22. They fell on Sodom, Tyre, Sidon, and Capernaum. They may long linger; but in due time the hand of God will fall on the wicked, and they will die, for ever die.

(7.) The wicked will suffer in proportion to their privileges, Mt 11:23,24. So it was with Capernaum. And if they of ancient days suffered thus; if more tremendous judgments fell on them than even on guilty Sodom, what shall be the doom of those who go down to hell from this day of light? The Saviour was indeed there a few days; he worked a few miracles: but they had not, as we have, all his instructions; they had not Sabbath-schools, and Bible-classes, and the stated preaching of the gospel; nor was the world blessed then as now with extensive and powerful revivals of religion. How awful must be the doom of those who are educated in the ways of religion; who are instructed from sabbath to sabbath; who grow up amidst the means of grace, and then are lost!

(8.) The poor and needy; the weary and heavy laden; the soul sick of sin and the world, conscious of guilt, and afraid to die, may come to Jesus Christ, and live, Mt 11:28-30. The invitation is wide as the world. The child and the old man may seek and find salvation at the feet of the same Saviour. No age is too young; no sinner is too old. Christ is full of mercy, and all who come shall find peace. Oh, how should we, in this sinful and miserable world, borne down with sin, and exposed each moment to death, how should we come and find the peace which he has promised to all! and take the yoke which all have found to be light!

[Art thou he that should come, or do we look for another?] The reason of the message of John to Christ is something obscure:

First, That it was not because he knew not Christ, is without all controversy, when he had been fully instructed from heaven concerning his person, when he was baptized; and when he had again and again most evidently borne witness to him, in those words, "This is the Lamb of God," &c.

Secondly, Nor was that message certainly, that the disciples of John might receive satisfaction about the person of Christ: for, indeed, the disciples were most unworthy of such a master, if they should not believe him without further argument, when he taught them concerning him.

Thirdly, John therefore seems in this matter to respect his own imprisonment, and that his question, "Art thou he which should come," &c. tends to that. He had heard that miracles of all sorts were done by him, that the blind received their sight, the dead were raised, devils were cast out, &c. And why, therefore, among all the rest, is not John set at liberty? This scruple, as it seems, stuck with the good man; 'Why do all receive benefit and comfort from Christ, but only I?' Perhaps he laboured under that dim-sightedness which the disciples of Christ and the whole nation did concerning his earthly kingdom, victories, and triumphs: from which how distant (alas!) was this, that his forerunner and the chief minister should lie in chains! 'If thou art he, concerning whose triumphing the prophets declare so much, why am I so long detained in prison? Art thou he, or is another to be expected, from whom these things are to be looked for?'

First, "That I am he that should come, these things which I do bear witness, 'The blind receive their sight, the lame walk,'" &c.

Secondly, "As to the present case of John, who expects somebody to come to deliver him out of bonds, and to free the people from the yoke of men, Let him (saith he) acquiesce in my divine dispensation, and, 'Blessed is he, whosoever shall not be offended in me,' however all things are not according to his mind, which he hath expected to fall out, for his present and bodily advantage."

And the words of our Saviour, verse 11, seem to express some secret reproof of this error in John, "He that is less in the kingdom of heaven, is greater than he." The Vulgar version renders well the word less, not least: as if he should say, "When ye went out into the desert to John, ye neither looked for trifles nor earthly pomp, neither 'a reed shaken with the wind,' nor 'a man clothed in soft raiment'; but ye looked in good earnest for a prophet: and in that ye did very well; for he was the greatest of prophets, nay, of men, as to his office; honoured in this above all others, that he is the forerunner of the Messias. howbeit, there are some, which, indeed, in respect of office, are much less than he in the kingdom of heaven, or in the commonwealth of Christ, who yet are greater than he in respect of the knowledge of the state and condition of his kingdom." A comparison certainly is not here made, either in respect of office, or in respect of dignity, or in respect of holiness, or in respect of eternal salvation; for who, I pray, exceeded the Baptist in all these, or in any of them? but in respect of clear and distinct knowledge, in judging of the nature and quality of the kingdom of heaven.

Let the austerity of John's life, and the very frequent fasts which he enjoined his disciples, be well considered, and what our Saviour saith of both, and you will easily believe that John also, according to the universal conceit of the nation, expected temporal redemption by the Messias, not so clearly distinguishing concerning the nature of the kingdom and redemption of Christ. And you will the more easily give credit to this, when you shall have observed how the disciples of Christ themselves, that conversed a long time with him, were dim-sighted, likewise, in this very thing.

[The kingdom of heaven suffereth violence.] And these words also make for the praise of John. That he was a very eminent prophet, and of no ordinary mission or authority, these things evince; that from his preaching, the kingdom of heaven took its beginning, and it was so crowded into by infinite multitudes, as if they would take and seize upon the kingdom by violence. The divine warmth of the people in betaking themselves thither by such numberless crowds, and with so exceeding a zeal, sufficiently argued the divine worth both of the teacher and of his doctrine.

[If ye will receive it, this is Elias.] If ye will receive it. The words hint some suspicion, that they would not receive his doctrine; which the obstinate expectation of that nation unto this very day, that Elias is personally to come, witnesseth also. Upon what ground some Christians are of the same opinion, let themselves look to it. See the notes on chapter 17:10.

[In Tyre and Sidon.] He compares the cities of the Jews with the cities of the Canaanites, who were of a cursed original; "but yet these cities, of a cursed seed and name, if they had been partakers of the miracles done among you, had not hardened themselves to such a degree of madness and obstinacy as you have done: but had turned from their heathenism and Canaanitism unto the knowledge of the gospel; or, at least, had betook themselves to such a repentance as would have prevented vengeance." So the repentance of the Ninevites, however it were not to salvation, yet it was such as preserved them, and freed their city from the wrath and scourge that hung over them. The most horrid stiffness of the Jews is here intimated, of all impious men the most impious, of all cursed wretches the most cursed.

[At the day of judgment.] In the day of judgment: and In the day of the great judgment: a form of speech very usual among the Jews.

[My yoke.] So The yoke of the law: The yoke of the precept: The yoke of the kingdom of heaven.

Our blessed Saviour having sent forth his twelve apostles in the foregoing chapter, to plant and progagate the gospel, we find him, in this chapter, following them himself in that great and necessary work; He departed to teach and to preach in their cities. Christ, the great Bishop and Shepherd of souls, sent not forth the apostles as his curates, to labour and sweat in the vineyard, whilst he took his ease at home; but he followed them himself: his word of command to them was, Praite sequar; Go ye before, I will follow after.

Note, 1. That preaching of the gospel is a great and necessary work, incumbent upon all the ministers of Christ, let their dignity and pre-eminence in the church be what it will. None of the servants are above their Lord.

2. That if there be a distinction betwixt teaching and preaching, as some apprehend, they are both the work of Christ's ministers, who are obliged from their master's example to perform both: teaching is in order to the conversion of sinners, and preaching in order to the edification of saints.

It was not for John's information that he sent his disciples to Jesus, but for their satisfaction; that he was the true and promised Messiah; John was assured of it himself by a sign from heaven at our Saviour's baptism, Matt 3:17. But John's disciples out of great zeal to him their master, envied Christ himself, and were unwilling to believe any person greater than their master, (Archbishop Tillotson, vol.5) therefore John, out of a pious design to confirm his disciples in the belief of Jesus being the true Messias, sends them to our Saviour, to hear the doctrine which he taught, and to see the miracles which he wrought.

Learn hence, What a pious desire there is in such as know Christ experimentally themselves, to bring all that belong to them to a saving acquaintance with him. Archbp. Tillotson, Vol. V.

Observe here, 1. The way and means which our Saviour takes for the conviction and satisfaction of John's disciples, that he was the true Messias; he appeals to the miracles wrought by himself, and submits the miracles wrought by him to the judgment of their senses; Go and shew John the miracles which you hear and see.

Observe, 2. The miracles themselves. The blind receive their sight, the lame walk, the deaf hear, &c. Christ was all this in a literal sense, and in a mystical sense also; he was an eye of understanding to the ignorant, a foot of power to the weak: he opened an ear in deaf hearts, to receive the word of life: and the poor are evangelized, that is, turned into the spirit and temper of it; the gospel; the rich hear the gospel, but the poor receives, that is, they feel the powerful impressions of it: as we say, such an one is Italianized, when his carriage is such as if he were a natural Italian. The passive verb enagzelizonrai denotes, non actum predicationis, sed effectum evangelii pradicati; the good effect which the gospel had upon the hearts and lives of the poor, transforming them into the likeness of itself.

Learn, It is a blessed thing, when the preaching of the gospel has such a powerful influence upon the minds of men, that the temper of their minds and the actions of their lives are a willing transcript of the spirit and temper of the holy Jesus.

Note, That as it was prophesied of the Messias, that he should preach the gospel to the poor, Isa 61:1. accordingly they were the poor whom Christ preached unto; for the Pharisees and Rabbies neglected them as the people of the earth, Joh 7:49. And Grotius says, that they had a proverb, That the Spirit of God never rests but upon a rich man. Besides the Pharisees and Rabbies doctrines, which they preached, were vain traditions, allegorical interpretations, and cabalistical deductions, which transcended the capacities of the vulgar, so that they could profit very little by repairing to their schools, and by hearing their interpretations of the law; and therefore our Saviour, in the close of this chapter, calls the people off from them to learn of him, Come unto me, &c. Matt 11:28

Our Saviour here, by pronouncing them blessed that are not offended in him, doth intimate the misery of those who stumble at him, and to whom he is the rock of offence. Some are offended at the poverty of his person, others at the sublimity and sanctity of his doctrine. Some are offended at his cross, others are offended at his free grace: but such as, instead of being offended at Christ, believe in him, and bottom their expectations of heaven and salvation upon him, are in a happy and blessed condition: Blessed is he that shall not be offended in me.

Our Saviour having given satisfaction to John's disciples, next enters upon a large commendation of John himself.

Where observe, 1. The persons whom he commended him before; not John's own disciples, for they had too high an opinion of their master already, and were so much addicted to John that they envied Christ for his sake: Behold baptizeth, and all men came unto him. Joh 3:26 It was a great eve-sore that Christ had more hearers and followers than John; therefore not before John's disciples, but before the multitude; Christ commends John; for as John's disciples had too high, so this multitude had too low an opinion of him, possibly because of his imprisonment and sufferings. There was a time when the people had high thoughts of John, but now they undervalued him.

Learn thence, The great uncertainty of popular applause; the people contemn today whom they admired yesterday; he who today is cried up, tomorrow is trodden down. The word and the ministers are the same; but this proceeds from the fickleness and inconstancy of the people: nothing is so mutable as the mind of man, nothing is so variable as the opinion of the multitude.

Observe, 2. The time when our Saviour thus commended John; not in the time of his prosperity and greatness, when the people flocked after him, and Herod got him to court and reverenced him; but when the giddy multitude had forsaken him, and he was fallen into disgrace at court, and had preached himself into a prison: now Christ vindicates his innocency, and maintains his honour, proclaims his worth, and tells the people that the world was not worthy of such a preacher as John was.

Learn thence, That Christ will stand by, and stick fast to, his faithful ministers, when all the world forsake them. Let the world slight and despise them at their pleasure, yet Christ will maintain their honour, and support their cause; as they bear a faithful witness to Christ, so Christ will bear witness to their faithfulness for him.

Observe, 3. The commendation itself. Our Saviour commends John

1. For his constancy; he was not a reed shaken with the wind; that is, a man of an unstable unsettled judgment, but fixed and steadfast.

2. For his sobriety and high measures of mortification; he was no delicate, voluptuous person, but grave, sober, and severe; he was mortified to the glory and honour, to the ease and pleasures of the world, John wrought no miracles; but his holy conversation was as effectual as miracles, to prevail with the people.

3. For his humility; he might have been what he would, the pople were ready to cry him up for a Messiah, the Christ of God; but John's lowly spirit refuses all; He confessed and denied not, saying, I am not the Christ, but a poor minister of his, willing, but not worthy to do him service. This will commend our minstry to the consciences of our people, when we seek not our own glory, but the glory of Christ.

4. Our Saviour commends John for his clear preaching and revealing of Christ to the people. He was more than a prophet, Joh 11:9 because he pointed out Christ more clearly and fully than any before him. The ancient prophets saw Christ afar off; John beheld him face to face; he prophesied of him; he pointed at him, saying, This is he.

Whence learn, That the clearer any ministry is discovering of Christ, the more excellent it is.

Our Saviour having highly commended John in the foregoing verses, here sets bounds to the honours of his ministry, adding, That though John was greater than all the prophets that went before him, seeing more of Christ than all of them, yet he saw less than them that came after him. The meanest evangelical minister that preaches Christ to come, is to be preferred before all the old prophets, who prophesied of Christ to come. That minister who sets forth the life, death, resurrection, and ascension of Jesus Christ, is greater in the kingdom of heaven, that is, has an higher office in the church, and a more excellent ministry, than all the prophets, yea, than John himself.

The excellency of a ministry consists in the light and clearness of it. Now though John's light did exceed all that went before him, yet he fell short of them that came after him; and thus he that was least in the kingdom of grace on earth, much more that is least in the kingdom of glory in heaven, was greater than John. Not that the meanest Christian, but the meanest evangelical prophet, or preacher of the Christian doctrine is greater than John; partly in respect of his doctrine, which is more spiritual and heavenly; partly in respect of his office, which as to preach Christ crucified and risen again; and partly in respect of divine assistance, for John did no miracle, but the apostles that succeed him went forth, the Lord working with them, and confirming the word with signs following.

Add to this, that the Holy Ghost fell not upon John, and he speaks not by any extraordinary inspiration of the Holy Spirit sent down from heaven, as the apostles did; thus he that was least in the kingdom of heaven was greater than John.

Our Saviour goes on commending John's ministry from the great success of it: it had that powerful influence upon the consciences of men, that no soldiers were ever more violent and eager in the storming and taking a strong hold, than John's hearers were in pursuing the kingdom of heaven. Never any minister (before) discovered the Messiah and his kingdom so clearly as John did; and therefore never was there such zeal to press into the kingdom amongst any as the hearers of John had.

Learn hence, 1. That the clearer knowledge any people have of the worth and excellency of heaven the more will their zeal be inflamed in the pursuit of heaven.

2. That all that do intend and resolve for heaven must offer violence in the taking of it; none but the violent are victorious; they take it by force. Which words are both restrictive and promisive. They are the violent, and none other that take it; and all the violent shall take it. Though careless endeavours may prove abortive, vigorous prosecution shall not miscarry.

There is also another exposition of those words; The violent take the kingdom of heaven by force: that is, the publicans and sinners, and poorer sorts of people, who were looked upon by the scribes and pharisees as persons who had no right to the blessings of the Messiah; these, as violent invaders and bold intruders, embrace the gospel, and do as it were take it by force from the learned rabbies, who challenged the chiefest place in this kingdom: and accordingly our Saviour tells them Matt 21:31.

The publicans and harlots go into the kingdom of God before you; for you believe not John coming to you in the way of righteousness, but the publicans and harlots believed him, when at the same time the Pharisees and lawyers rejected, &c. being not baptized of him.

Here is still a farther commendation of John. The law and the prophets till the coming of John, did foretell the Messiah, but not so determinately, not so nearly, not so clearly as John did: and accordingly, he was that Elias which Isaiah and Malachi foretold should be the barbinger and forerunner of Christ. But why hath John the Baptist the name of Elias? Possibly because they were alike zealous in the work of God; they were alike successful in that work, and they were alike persecuted for their work: the one by Jezebel, the other by Herodias.

Our Saviour in these words describes the perverse humour of the Pharisees, whom nothing could allure to the embracing of the gospel, neither John's ministry nor Christ's.

This our Saviour sets forth two ways.

1. Allegorically, Matt 11:16-17. 2. Properly, Matt 11:18-19.

By way of allegory, he compares them to sullen children, whom nothing would please, neither mirth nor mourning; if their fellows piped before them, they would not dance; if they sung mournful songs to them, they would not lament: that is, the Pharisees were of such a censorious and capricious humour, that God himself could not please them, though he used a variety of means and methods in order to that end. Neither the delightful airs of mercy, nor the doleful ditties of judgment, could affect or move their hearts.

Next, our Lord, plainly interprets this allegory, by telling them, That John came to them neither eating nor drinking; that is, not so freely and plentifully as other men, being a very austere and mortified man, both in his diet and in his habit: and all this was designed by God, that the austerity of his life, and severity of his doctrine might awaken the pharisees to repentance: but instead of this, they censure him for having a devil, because he delighted in solitude, and avoided converse with men: is either an angel or a devil, either a wild beast or a god.

John being of a free and familiar converse, not shunning the society of the worst of men, even of the Pharisees themselves, but complying with their customs, and accompanying with them in their sins; but the freedom of our Saviour's conversation displeased them as much as John's reservedness of temper; for they cry, Behold a man gluttonous.

Christ's affability towards sinners, they call approbation of their sins; and his sociable disposition, looseness and luxury.

Learn hence, 1. That the faithful and zealous ministers of God, let their temper and converse be what it will, cannot please the enemies of religion, and the haters of the power of godliness; neither John's austerity, nor Christ's familiarity, would gain upon the Pharisees. It is our duty in the course after all their endeavours to please all, we shall please but very few; but if God and conscience be of the number of those few, we are safe and happy.

Observe, 2. That it has been the old policy of the devil, that he might hinder the success of the gospel, to fill the minds of persons with an invincible prejudice against the ministers and dispensers of the gospel.

Observe, 3. That after all the scandalous reproaches cast upon religion, and the ministers of it, such as are wisdom's children, wise and good men, will justify religion; that is, approve it in their judgments, honour it in their discourses, and adorn it in their lives. Wisdom is justified of her children.

Our Saviour having gone through the cities of Galilee, preaching the doctrine of repentance, and confirming his doctrine with miracles, and finding multitudes, after all his endeavours, remain in their impenitence, he proceeds to upbraid them severely for their contempt of gospel-grace: Then began he to upbraid their cities, &c.

Where observe, 1. The cities upbraided, Chorazin, Bethsaida, and Capernaum: in their pulpits he daily preached, and those places were the theatres upon which his miracles were wrought; other cities onlyheard these saw; but where he preached most, he prevailed least; like some fishermen, he catched least in his own pond.

Observe, 2. What he upbraids them for; not for disrespect to his person, but disobedience to his doctrine; because they repented not. The great design of Christ both in the doctrine which he preached, and in the miracles which he wrought was to bring men to repentance; that is, to forsake their sins, and live well.

Observe, 3. Whom he upbraids them with; Tyre and Sidon, Sodom and Gomorrah, nations rude and barbarous, out of the pale of the church, ignorant of a Saviour, and of the ways to salvation by him.

Learn, that the higher a people rise under the means, the lower they fall if they miscarry. They who have been nearest to conversion, and not yet converted, shall have the greatest condemnation when they are judged. Capernaum's sentence shall exceed Sodom's for severity, because she exceeded Sodom in the enjoyment of means and mercy. The case of those who are impenitent under the gospel, is of all others the most dangerous, and their damnation shall be heaviest and most severe. Sodom, the stain of mankind, a city soaked in the dregs of villainy: yet this hell upon earth shall have a milder hell at the last day of judgment, than unbelieving Capernaum, as the next verse informs us, Matt 11:23.

This city lying under greater guilt than the rest, Christ names it by itself, without the rest; nay he doth not only name it, but notify it, as being lifted up to heaven by signal favours and privileges, namely, Christ's presence, Christ's preaching and miracles.

Observe, 1. Capernaum's privileges enjoyed, though a poor obscure place in itself, yet she was by the person, ministry, and miracles of Christ, lifted up to heaven.

Learn thence, That gospel ordinances and church privileges enjoyed are a mighty honour and advancement to the poorest persons and obscurest places.

Observe, 2. An heavy doom denounced, Thou shalt be brought down to hell: that is, thy condition shall be as sad as that of the worst of men, for thy non-proficiency under the means enjoyed.

Learn thence, That gospel-ordinances and church-privileges enjoyed but not improved, provoke Almighty God to inflict the sorest of judgment upon a people. Thou, Capernaum, which art exalted to heaven, shall be brought down to hell.

Observe here, 1. That there shall be a day of judgment.

2. That in the day of judgment some sinners shall fare worse than others. There are degrees of punishment among the damned.

3. That the worst of heathens, who never heard of a Saviour, nor ever had an offer of salvation by him, shall fare better in the day of judgment than those that continue impenitent under the gospel. Christ here avouches, that Capernaum's sentence shall exceed Sodom's for severity.

In these verses our Saviour glorifies his Father for the wise and free dispensation of his gospel-grace to the meanest and most ignorant; whilst the great and learned men of the world undervalued and despised it.

By wise and prudent, Christ means worldy-wise men, particularly scribes and pharisees from whom God in judgment did hide the mysteries of the gospel, and said ye shall not see; because they had closed their eyes, and said, ye shall not see.

By babes, understand such as are at the greatest distance in natural consideration from a capacity for such rich and heavenly manifestations. By hiding these things from the wise and prudent, we are not to understand God's putting darkness into them, but his leaving them to their own darkness, or denying them that light which they had no desire to see; plainly intimating, that God judicially hides the mysteries of heavenly wisdom from worldy wise men.

Learn, 1. That till God reveals himself, his nature and will, no man can know either what he is, or what he requires; Thou hast revealed.

2. That the wise men of the world have in all ages despised the mysteries of the gospel, and therefore been judicially given up by God to their own wilfull blindness; Thou hast hid these things from the wise and prudent.

3. That the most ignorant and most humble, not the most learned, if proud, do stand ready to receive and embrace the gospel revelation: thou hast revealed them unto babes.

4. That this is no less pleasing to Christ, than it is the pleasure of the Father; Even so, Father, as it seemed good in thy sight. As if Christ had said, Father, thy election and choice pleaseth me, as being the choice and good pleasure of thy wisdom.

In this verse our Saviour opens his commission, and declares, 1. His authority; that all power is committed to him, as a Mediator from God the Father.

2. His office; to reveal his Father's mind and will to a lost world. No man knoweth the Father, but the Son; that is the essence and nature of the Father, the will and counsel of the Father, only as the Son reveals them.

Learn, That all our saving knowledge of God is in and through Jesus Christ; he, as the great Prophet of the church, reveals the mind and will of God unto us for our salvation; and no saving knowledge without him.

Here we have a sweet invitation, backed with a gracious encouragement: Christ invites such as are weary of the burden of sin, of the slavery of Satan, of the yoke of the ceremonial law, to come unto him for rest and ease; and as an encouragement assures them, that upon their coming to him they shall find rest.

Learn, 1. That sin is the soul's laborious burden; Come unto me, all ye that labour. Labouring supposes a burden to be laboured under; this burden is sin's guilt.

2. That such as come to Christ for rest must be ladden sinners.

3. That ladden sinners not only may but ought to come to Christ for rest; they may come, because invited; they ought to come, because commanded.

4. That the laden sinner, upon his coming, shall find rest. Come, &c.

Note here, That to come unto Christ in the phrase of the New Testament is to believe in him, and to become one of his disciples. He that cometh unto me shall not hunger, he that believteh on me shall not thirst. Joh 6:35.

Here note, That the phrase of take the yoke is judaical; the Jewish doctors spake frequently of the yoke of the law; the yoke of the commandments: and the ceremonies imposed upon the Jews are called a yoke, Acts 15:10.

Now as Moses had a yoke, so had Christ.

Accordingly, observe, 1. Christ's disciples must wear Christ's yoke. This yoke is twofold; a yoke of instruction; and a yoke of affliction; Christ's law is a yoke of instruction; it instructs; it restrains our natural inclinations, it curbs our sensual appetites; it is a yoke to corrupt nature; this yoke Christ calls his yoke, Take my yoke upon you: 1. Because he, as a Lord, lays it upon our necks.

2. Because he, as a servant, bore it upon his own neck first, before he laid it upon ours.

Observe, 2. That the way and manner how to bear Christ's yoke must be learnt of Christ himself. Take my yoke upon you, and learn of me; that is, learn of me, both what to bear, and how to bear.

Observe, 3. That Christ's humility and lowly-mindedness, is a great encouragement to Christians to come unto him, and learn of him, both how to obey his commands, and how to suffer his will and pleasure. Learn of me, for I am meek.

Observe here, 1. Christ's authority and greatness; he has power to impose a yoke, and inflict a burden. My yoke; my burden.

2. His clemency and goodness, is imposing an easy yoke, and a light burden. My yoke is easy, my burden is light: that is, my service is good and gainful, profitable and useful; not only tolerable but delightful; and as is my yoke such is my burden: The burden of my cross, both light, not absolutely, but comparatively; the weight of my cross is not comparable with the glory of my crown.

Learn, That the service of Christ, though hard and intolerable to corrupt nature, yet is a most desirable and delightful service to grace, or renewed nature; Christ's service is easy to a spiritual mind.

1. It is easy, as it is a rational service; consonant to right reason, though contradictory to depraved nature.

2. Easy as it is a spiritual service; delightful to a spiritual mind.

3. Easy, as it is an assisted service; considering that we work not in our own strength, but in God's.

4. Easy, when once it is an accustomed service; though hard to beginners, it is easy to progressors; the further we walk, the sweeter is our way.

5. Easy, as it is the most gainful service; having the assurance of an eternal weight of glory, as the reward of our obedience.

Well therefore might our holy Lord say to his followers; My yoke is easy, and my burden is light.

The first thing that demands our attention in this passage is the message which John the Baptist sends to our Lord Jesus Christ. He “sent two of his disciples and said unto him, “Art thou he that should come or do we look for another?”

This question did not arise from doubt or unbelief on the part of John. We do that holy man injustice if we interpret it in such a way. It was asked for the benefit of his disciples: it was meant to give them an opportunity of hearing from Christ’s own lips the evidence of his divine mission. No doubt John the Baptist felt that his own ministry was ended; something within him told him that he would never come forth from Herod’s prison house, but would surely die. He remembered the ignorant jealousies that had already been shown by his disciples towards the disciples of Christ. He took the most likely course to dispel those jealousies forever: he sent his followers to “hear and see” for themselves.

The conduct of John the Baptist in this matter affords a striking example to ministers, teachers and parents when they draw near the end of their course. Their chief concern should be about the souls of those they are going to leave behind them; their great desire should be to persuade them to cleave to Christ. The death of those who have guided and instructed us on earth ought always to have this effect. It should make us lay hold more firmly on no more “continueth ever,” and “hath an unchangeable priesthood” ( Hebrews ).

The second thing that demands our notice in this passage is the high testimony which our Lord bears to the character of John the Baptist. No mortal man ever received such commendation as Jesus here bestows on his imprisoned friend. “Among them that are born of women there has not risen a greater than John the Baptist.” In time past John had boldly confessed Jesus before men as the Lamb of God; now Jesus openly declares John to be more than a prophet.

There were some, no doubt, who were disposed to think lightly of John the Baptist, partly from ignorance of the nature of his ministry, partly from misunderstanding the question he had sent to ask. Our Lord Jesus silences such cavilers by the declaration he here makes: he tells them not to suppose that John was a timid, vacillating, unstable man, “a reed shaken by the wind.” If they thought so, they were utterly mistaken. He was a bold, unflinching witness to the truth. He tells them not to suppose that John was at heart a worldly man, fond of kings’ courts and delicate living; if they thought so, they greatly erred. He was a self-denying preacher of repentance, who would risk the anger of a king rather than not reprove his sins. In short, He would have them know that John was “more than a prophet.”He was one to whom God had given more honor than to all the Old Testament prophets. They indeed prophesied of Christ, but died without seeing him; John not only prophesied of him, but saw him face to face. They foretold that the days of the Son of Man would certainly come, and the Messiah appear; John was an actual eyewitness of those days, and an honored instrument in preparing men for them. To them it was given to predict that Messiah would be “brought as a lamb to the slaughter” and “cut off” (Isa.53:7 Daniel 10:26 );to John it was given to point to him and say, “Behold the Lamb of God, which taketh away the sin of the world!” (John ).

There is something very beautiful and comforting to true Christians in this testimony which our Lord bears to John the Baptist. It shows us the tender interest which our great Head feels in the lives and characters of all his members; it shows us what honor he is ready to put on the work and labor that they go through in his cause. It is a sweet foretaste of the confession which he will make of them before the assembled world when he presents them faultless on the last day before his Father’s throne.

Do we know what it is to work for Christ? Have we ever felt cast down and dispirited, as if we were doing no good, and no one cared for us? Are we ever tempted to feel, when laid aside by sickness, or withdrawn by providence, “I have labored in vain, and spent my strength for naught?” Let us meet such thoughts by the recollection of this passage. Let us remember there is one who daily records all we do for him and sees more beauty in his servants’ work than his servants do themselves. The same tongue which bore testimony to John in prison will bear testimony to all his people at the last day. He will say, “Come, yeblessed of my Father; inherit the kingdom prepared for you from the foundation of the world” ( Matthew 25:34 ). And then shall his faithful witnesses discover, to their wonder and surprise, that there was never a word spoken on their Master’s behalf which does not receive a reward.

These sayings of the Lord Jesus were called forth by the state of the Jewish nation when he was upon earth. But they speak loudly to us also, as well as to the Jews. They throw great light on some parts of the natural man’s character; they teach us the perilous state of many immortal souls in the present day.

The first part of these verses shows us the unreasonableness of many unconverted men in the things of religion. The Jews, in our Lord’s time, found fault with every teacher whom God sent among them. First came John the Baptist preaching repentance: an austere man, a man who withdrew himself from society and lived an ascetic life. Did this satisfy the Jews? No! They found fault and said, “He has a devil.” Then came Jesus the Son of God preaching the Gospel: living as other men lived, and practicing none of John the Baptist’s peculiar austerities. And did this satisfy the Jews? No! They found fault again, and said, “Behold a man gluttonous and a winebibber, a friend of publicans and ‘sinners.’ ” In short, they were as perverse and hard to please as wayward children.

It is a mournful fact, that there are always thousands of professing Christians just as unreasonable as these Jews. They are equally perverse, and equally hard to please; whatever we teach and preach they find fault; whatever be our manner of life, they are dissatisfied. Do we tell them of salvation by grace, and justification by faith? At once they cry out against our doctrine as licentious and Antinomian. Do we tell them of the holiness which the Gospel requires? At once they exclaim that we are too strict, and precise and righteous over much. Are we cheerful? They accuse us of levity. Are we grave? They call us gloomy and sour. Do we keep aloof from balls and races and plays? They denounce us as puritanical, exclusive and narrow-minded. Do we eat and drink and dress like other people, and attend to our worldly callings, and go into society? They sneeringly insinuate that they see no difference between us and those who make no religious profession at all, and that we are not better than other men. What is all this but the conduct of the Jews over again? “We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented.” He who spake these words knew the hearts of men!

The plain truth is that true believers must not expect unconverted men to be satisfied either with their faith or their practice. If they do, they expect what they will not find. They must make up their minds to hear objections, cavils and excuses, however holy their own lives may be. Well says Quesnel, “Whatever measures good men take, they will never escape the censures of the world. The best way is not to be concerned at them.” After all, what saith the Scripture? “The carnal mind is enmity against God” “The natural man receiveth not the things of the Spirit of God” (Rom. 8:7 1 Corinthians ). This is the explanation of the whole matter.

The second part of these verses shows us the exceeding wickedness of willful impenitence. Our Lord declares that it will be “more bearable for Tyre Sidon and Sodom on the day of judgment” than for those towns where people had heard his sermons, and seen his miracles, but had not repented.

There is something very solemn in this saying. Let us look at it well. Let us think for a moment what dark, idolatrous, immoral, profligate places Tyre and Sidon must have been. Let us call to mind the unspeakable wickedness of Sodom. Let us remember that the cities named by our Lord—Korazin, Bethsaida and Capernaum—were probably no worse than other Jewish towns, and, at all events, were far better and more moral than Tyre, Sidon and Sodom. And then let us observe that the people of Korazin, Bethsaida and Capernaum are to be in the lowest hell because they heard the Gospel and yet did not repent, because they had great religious advantages and did not use them. How awful this sounds!

Surely these words ought to make the ears of everyone tingle, who hears the Gospel regularly, and yet remains unconverted. How great is the guilt of such a man before God! How great is the danger in which he daily stands! Moral, and decent and respectable as his life may be, he is actually more guilty than an idolatrous Tyrian or Sidonian, or a miserable inhabitant of Sodom! They had no spiritual light: he has, and neglects it. They heard no Gospel: he hears, but does not obey it. Their hearts might have been softened if they had enjoyed his privileges: Tyre and Sidon “would have repented.” Sodom “would have remained until this day” His heart under the full blaze of the Gospel remains hard and unmoved. There is but one painful conclusion to be drawn: his guilt will be found greater than theirs at the last day. Most true is the remark of an English bishop, “ among all the aggravations of our sins, there is none more heinous than the frequent hearing of our duty.”

May we all think often about Korazin, Bethsaida and Capernaum! Let us settle it in our minds that it will never do to be content with merely hearing and liking the Gospel. We must go further than this, we must actually repent ˆ and be converted.” ( Acts ). We must actually lay hold on Christ, and become one with him. Till then we are in awful danger. It will prove more tolerable to have lived in Tyre, Sidon and Sodom than to have heard the Gospel in England and at last die unconverted.

There are few passages in the four Gospels more important than this. There are few which contain in so short a compass so many precious truths. May God give us an eye to see, and a heart to feel their value!

Let us learn in the first place, the excellence of a childlike and teachable frame of mind. Our Lord says to his Father, “Thou hast hid these things from the wise and prudent, and revealed them unto babes.”

It is not for us to attempt to explain why some receive and believe the Gospel, while others do not. The sovereignty of God in this matter is a deep mystery: we cannot fathom it. But one thing, at all events, stands out in Scripture as a great practical truth to be had in everlasting remembrance: those from whom the Gospel is hidden are generally “the wise in their own eyes, and prudent in their own sight;” those to whom the Gospel is revealed are generally humble, simple-minded, and willing to learn. The words of the Virgin Mary are continually being fulfilled: “He hath filled the hungry with good things and the rich he hath sent empty away.” ( Luke 1:53 ).

Let us watch against pride in every shape, pride of intellect, pride of wealth, pride in our own goodness, pride in our own deserts. Nothing is so likely to keep a man out of heaven, and prevent him seeing Christ, as pride. So long as we think we are something we shall never be saved. Let us pray for and cultivate humility; let us seek to know ourselves aright, and to find out our place in the sight of a holy God. The beginning of the way to heaven is to feel that we are in the way to hell, and to be willing to be taught of the Spirit. One of the first steps in saving Christianity is to be able to say with Saul, “Lord, what wilt thou have me to do? (see  Acts 9:6 ). There is hardly a sentence of our Lord’s so frequently repeated as this: “ He that humbleth himself will be exalted” ( Luke 18:14 ).

Let us learn in the second place, from these verses, the greatness and majesty of our Lord Jesus Christ.

The language of our Lord on this subject is deep and wonderful. He says, “All things are delivered unto me of my Father: and no man knoweth the Son save the Father, neither any man the Father save the Son and he to whom the Son shall reveal him” We may truly say, as we read these words, “Such knowledge is too wonderful for me, it is high I cannot attain to it.” ( Psalm 139:6 ). We see something of the perfect union which exists between the first and second Persons of the Trinity; we see something of the immeasurable superiority of the Lord Jesus to all who are nothing more than men. But still when we have said all this, we must confess that there are heights and depths in this verse which are beyond our feeble comprehension. We can only admire them in the spirit of little children, but the half of them, we must feel, remains untold.

Let us, however, draw from these words the great practical truth that all power over everything that concerns our soul’s interests is placed in our Lord Jesus Christ’s hands. “All things are delivered unto him.” He bears the keys: to him we must go for admission into heaven. He is the door: through him we must enter. He is the Shepherd: we must hear his voice and follow him if we would not perish in the wilderness. He is the Physician: we must apply to him if we would be healed of the plague of sin. He is the bread of life: we must feed on him if we would have our souls satisfied. He is the light: we must walk after him if we would wander in darkness. He is the fountain: we must wash in his blood if we would be cleansed and made ready for the great day of account. Blessed and glorious are these truths! If we have Christ, we have all things ( 1 Corinthians 3:22 ).

Let us learn in the last place, from this passage the breadth and fullness of the invitations of Christ’s Gospel.

The three last verses of the chapter, which contain this lesson, are indeed precious. They meet the trembling sinner who asks, “Will Christ reveal his Father’s love to such an one as me?” with the most gracious encouragement. They are verses which deserve to be read with special attention. For 1800 years they have been a blessing to the world, and have done good to myriads of souls. There is not a sentence in them which does not contain a mine of thought.

We should mark who they that Jesus invites. He does not address those who feel themselves righteous and worthy. He addresses “all that labour and are heavy laden. ” It is a wide description; it comprises multitudes in this weary world. All who feel a load on their heart of which they would fain get free, a load of sin or a load of sorrow, a load of anxiety or a load of remorse—all, whosoever they may be and whatsoever their past lives, all such are invited to come to Christ.

We should mark what a gracious offer Jesus makes: “I will give you rest.ˆ Ye shall find rest to your souls” How cheering and comforting are these words! Unrest is one great characteristic of the world: hurry, vexation, failure, disappointment stare us in the face on every side. But here is hope: there is an ark of refuge for the weary, as truly as there was for Noah’s dove. There is rest in Christ, rest of conscience, and rest of heart, rest built on pardon of all sin, rest flowing from peace with God.

We should mark what a simple request Jesus makes to the labouring and heavy laden ones. “Come unto me.ˆ Take my yoke upon you learn of me.” He interposes no hard conditions; he speaks nothing of work be done first, and deservingness of his gifts to be established: he only asks us to come to him just as we are, with all our sins, and to submit ourselves like little children to his teaching. “Go not,” he seems to say to man for relief. Wait not for help to arise from any other quarter. Just as you are, this very day, come to me.”

We should mark what an encouraging account Jesus gives of himself. He says, “I am meek and lowly of heart.” How true that is. The experience of all the saints of God has often proved. Mary and Martha at Bethany, Peter after his fall, the disciples after the resurrection, Thomas after his cold unbelief, all tasted the meekness and gentleness of Christ. It is the only place in Scripture where the “heart” of Christ is actually named. It is a saying never to be forgotten.

We should mark lastly, the encouraging account that Jesus gives of his service. He says, “My yoke is easy and my burden is light”. No doubt there is a cross to be carried, if we follow Christ; no doubt there are trials to be endured, and battles to be fought; but the comforts of the Gospel far outweigh the cross. Compared to the service of the world and sin, compared to the yoke of Jewish ceremonies and the bondage of human superstition, Christ’s service is in the highest sense easy and light. His yoke is no more a burden than the feathers are to a bird; his commandments are not grievous; his ways are ways of pleasantness, and all his paths are peace ( 1 John 5:3  Proverbs 3:17 ).

And now comes the solemn inquiry, “Have we accepted this invitation for ourselves? Have we no sins to be forgiven, no griefs to be removed, no wounds of conscience to be healed?” Let us hear Christ’s voice: he speaks to us as well as to the Jews. He says, “Come unto me.” Here is the key to true happiness; here is the secret of having a light heart.All turns and hinges on an acceptance of this offer of Christ.

May we never be satisfied till we know and feel that we have come to Christ by faith for rest, and do still come to him for fresh supplies of grace every day! If we have come to him already, let us learn to cleave to him more closely. If we have never come to him yet, let us begin to come today. His word shall never be broken: “him that cometh unto me I will in no wise cast out.” ( John 6:37 ).