Matthew 11 Commentary

Sermon for the Third Sunday in Advent; Matthew 11:2-10 Christ's Answer to the Question John Asked Him; His Praise of John, and the Application of This Gospel The History or Story. I. THE QUESTION JOHN PUTS TO CHRIST. 1 The most I find on this Gospel treats of whether John the Baptist knew that Jesus was the true Christ, although this question is unnecessary and of little import. St. Ambrose thinks John asked this question neither in ignorance nor in doubt; but in a Christian spirit. Jerome and Gregory write that John asked whether he should be Christ's forerunner also into hell, an opinion that has not the least foundation, for the text plainly says, V.3. “Art thou he that cometh or look we for another?” This looking or waiting for Christ, according to the words, relates to his coming on earth and pertains to the Jewish people, otherwise John ought to have asked, or do those in hell look for thee? And since Christ with his works answered that he had come, it is certain that John inquired about Christ's bodily coming, as Christ himself thus understood it and answered accordingly, although I do not deny that Christ also descended into hell, as we confess in our creed. 2 Hence it is evident John knew very well that Jesus was he that should come, for he had baptized him and testified that Christ was the Lamb of God that taketh away the sin of the world, and he had also seen the Holy Spirit descending upon him as a dove, and heard the voice from heaven: “This is my beloved Son, in whom I am well pleased.” All is fully related by all four Evangelists. Why then did John ask this question? Answer: It was not done without good reasons In the first place, it is certain that John asked it for the sake of his disciples, as they did not yet hold Christ to be the one he really was. And John did not come in order to make disciples and draw the people to himself, but to prepare the way for Christ, to lead everybody to Christ and to make all the people subject to him. 3 Now the disciples of John had heard from him many excellent testimonies concerning Christ, namely, that he was the Lamb of God and the Son of God, and that Christ must increase while he must decrease All this his disciples and people did not yet believe, nor could they understand it, as they themselves and all the people thought more of John than of Christ. For this reason they clung so strongly to John, even to the extent that they for his sake became jealous and dissatisfied with Christ when they saw that he also baptized, made disciples and drew the people to himself. They complained to John about this because they feared that their master would grow less in esteem, as we read in John 3:26, “And they came unto John and said to him, Rabbi, he that was with thee beyond the Jordan, to whom thou hast borne witness, behold, the same baptizeth, and all men come to him.” 4 To this error they were led by two reasons, first, because Christ was not yet known to the people, but only to John; neither had he as yet performed any miracle, and no one was held in high esteem but John. Hence it appeared so strange to them that he should point them and everybody else away from himself and to some one else, inasmuch as there was no one living beside John who had gained a great name and enjoyed great fame. The other reason was because Christ appeared so very humble and common, being the son of a poor carpenter and of a poor widow. Neither did he belong to the priesthood, nor to the learned; but was only a layman and a common apprentice. He had never studied, was brought up as a carpenter apprentice just like other laymen; hence it seemed as though the excellent testimony of John concerning Christ and the common layman and apprentice, Jesus of Nazareth, did not at all harmonize with each other. Therefore, though they believed that John told the truth, they still reasoned: Perhaps it will be some one else than this Jesus; and they looked for one who might appear among them in an imposing way, like a highly learned leader among the priests, or a mighty king. From such delusion John could not deliver them with his words. They clung to him, and regarded Christ as being much inferior, meanwhile looking for the glorious appearing of the great person of whom John spoke. And should he really be Jesus, then he had to assume a different attitude; he must saddle a steed, put on bright spurs, and dash forward like a lord and king of Israel, just as the kings aforetime had done. Until he should do this they would cling to John. 5 But when Jesus began to perform miracles and became famous, then John thought he would point his disciples away from himself and lead them to Christ, in order that they might not think of establishing a new sect and becoming Johnites; but that all might cling to Christ and become Christians, John sends them to Christ so that from now on they might learn not only from the witness he bore of Christ, but also from the words and deeds of Christ himself that he was the one of whom John had spoken. It should not be expected that the works and coming of Christ would be attended by drums and bugles and like worldly pomp; but by spiritual power and grace, so that there would be no riding and walking on streets paved and carpeted; but that by virtue of such power and grace the dead would be raised up, the blind receive their sight, the deaf hear, and all kinds of bodily and spiritual evil be removed. That should be the glory and coming of this king, the least of whose works could not be performed by all the kings, all the learned and all the rich in the world. This is the meaning of the text. V.2, 3. “Now when John heard in the prison the works of the Christ, he sent by his disciples and said unto him, art thou he that cometh, or look we for another?” 6 As though John would say to his disciples: There you hear of his works, such as I never accomplished, nor anyone else before him. Now go to him and ask him, whether or not he is the one that cometh. Put away the gross worldly deception that he would ride on steeds in armor. He is increasing, but I must now decrease; my work must cease, but his must continue; you must leave me and cling to him. 7 How necessary it was for John to point his disciples away from himself to Christ is very clear. For what benefit would it have been to them if they had depended a thousand times on John's piety and had not embraced Christ? Without Christ there is no help or remedy, no matter how pious men may be. So at the present day what benefit is it to the monks and nuns to observe the rules of St. Benedict, St. Bernard, St. Francis, St. Dominic and St. Augustine, if they do not embrace Christ and him only, and depart also from their John? All Benedictines, Carthusians, Barefoot-Friars, Ecclesiasts, Augustinians, Carmelites, all monks and nuns are surely lost, as only Christians are saved. Whoever is not a Christian even John the Baptist cannot help, who indeed, according to Christ, was the greatest of all saints. 8 However, John deals kindly with his disciples, has patience with their weak faith till they shall have grown strong. He does not condemn them because they do not firmly believe him. Thus we should deal with the consciences of men ensnared by the examples and regulations of pious men, until they are freed from them. II. CHRIST'S ANSWER; GIVEN IN WORDS AND DEEDS. V.4-6. “And Jesus answered and said unto them, go and tell John the things which you hear and see; the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have good tidings preached to them. And blessed is he whosoever shall find no occasion of stumbling in me.” 9 Christ answered John also for the sake of his disciples. He answers in a twofold way: First, by his works; secondly, by his words. He did the same thing when the Jews surrounded him in the temple and asked him, “If thou art the Christ, tell us plainly,” John 10,24. But he points them to his works saying, “I told you, and ye believe not, the works that I do in my Father's name, these bear witness of me,” John 10:25. Again, “Though ye believe not me, believe the works,” John 10:38. Here Christ first points them to the works, and then also to the words saying “And blessed is he, whosoever shall find no occasion of stumbling in me.” With these words he does not only confess that he is the Christ, but also warns them against finding occasion of stumbling in him. If he were not the Christ, then he who finds no occasion of stumbling in him could not be blessed. For one can dispense with all the saints, but Christ is the only one that no man ran dispense with. No saint can help us, none but Christ. 10 The answer of his works is more convincing, first, because such works were never before accomplished either by John or by anyone else; and secondly, because these works were predicted by the prophets. Therefore, when they saw that it came to pass just as the prophets had foretold, they could and should have been assured. For thus Isaiah had said of these works: “The Spirit of the Lord Jehovah is upon me, because Jehovah hath anointed me to preach good tidings unto the weak; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound,” Is. 61:1. When Isaiah says, “He hath anointed me,” he thereby means that Jesus is the Christ and that Christ should do all these works, and he who is doing them must be the Christ. For the Greek word Christ is Messiah in Hebrew, Unctus in Latin, and Gesalbter (anointed in German). But the kings and priests were usually anointed for the kingdom and priesthood. But this anointed king and priest, Isaiah says, shall be anointed by God himself, not with real oil, but with the Holy Spirit that should come upon him, saying, “The Spirit of the Lord Jehovah is upon me.” That is my anointment with which the Spirit anointed me. Thus he indeed preaches good tidings to the weak, gives sight to the blind, heals all kinds of sickness and proclaims the acceptable year, the time of grace, etc. Again Isaiah says: “Behold, your God will come with vengeance, with the recompense of God; he will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the dumb shall sing,” etc. Is. 35:4-5. Now, if they would compare the Scriptures with these works, and these works with the Scriptures, they would recognize John's witness by Christ's works, that he was the true Messiah. Luke says that Christ at that time, when John's disciples asked him, healed many of their diseases and plagues and evil spirits, and bestowed sight on many that were blind. Luke 7:21. 11 But here we must take to heart the good example of Christ in that he appeals to his works, even as the tree is known by its fruits, thus rebuking all false teachers, the pope, bishops, priests and monks to appear in the future and shield themselves by his name, saying, “We are Christians;” just as the pope is boasting that he is the vicar of Christ. Here we have it stated that where the works are absent, there is also no Christ. Christ is a living, active and fruit- bearing character who does not rest, but works unceasingly wherever he is. Therefore, those bishops and teachers that are not doing the works of Christ, we should avoid and consider as wolves. 12 But they say, Why it is not necessary for everyone to do these works of Christ. How can all the pious give sight to the blind, make the lame walk and do other miracles like those of Christ? Answer: Christ did also other works, he exercised himself in patience, love, peace, meekness, etc.; this everybody should do. Do these works, and then we also shall know Christ by his works. 13 Here they reply: Christ says, “The scribes and the Pharisees sit on Moses' seat; all things therefore whatsoever they bid you, these do and observe; but do not ye after their works; for they say, and do not.” Math. 23:2-3. Here Christ commanded to judge the doctrine, but not the life. Answer: What do I hear? Have you now become Pharisees and hypocrites, and confess it yourselves? If we would say this about you then you would indeed become angry. Be it so, if you are such hypocrites and apply these words of Christ to yourselves, then you must also apply to yourselves all the other words Christ speaks against the Pharisees. However, as they wish to shield themselves by these words of Christ and put to silence the ignorant, we will further consider the same, inasmuch as the murderers of Christians at the Council of Constance also attacked John Huss with this passage, claiming that it granted them liberty for their tyranny, so that no one dared to oppose their doctrine. 14 It must, therefore, be observed that teaching is also a work, yea, even the chief work of Christ, because here among his works he mentions that to the poor the Gospel is preached. Therefore, just as the tyrants are known by their works, so are they known by their teachings. Where Christ is, there surely the Gospel will be preached; but where the Gospel is not preached, there Christ is not present. 15 Now in order to grant our Pharisees that not the life, but the doctrine should be judged, be it so, let them teach, and we will gladly spare their lives; but then they are a great deal worse than the Pharisees who taught Moses' doctrine, though they did not practice it. But our blockheads are idols, there is neither letting nor doing, neither life nor doctrine. They sit on Christ's seat and teach their own lies and silence the Gospel. Hence this passage of Christ will not shield them, they must be wolves and murderers as Christ calls them, John 10,1. 16 Thus Christ here wants them to hear the Pharisees; but only on Moses's seat; that is, if they taught the law of Moses, the Commandments of God. In the same place Christ forbids to do according to their works he mentions their teachings among their works, saying: “Yea, they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with their finger.” Math. 23,4. Observe here that Christ first of all forbids among their works their teachings grievous to be borne, as being of chief import, so that finally the meaning of the passage is: All that they teach according to Moses, you should keep and do; but whatever they teach and do besides, you should not observe. Even so should we listen to our Pharisees on Christ's seat only when they preach the Gospel to the poor, and not hear them nor do what they otherwise teach or do. 17 Thus you perceive how skillfully the rude Papists made this passage the foundation of their doctrine, lies and tyranny, though no other passage is more strongly against them and more severely condemns their teachings than this one. Christ's words stand firm and are clear; do not follow their works. But their doctrine is their own work, and not God's. They are a people exalted only to lie and to pervert the Scriptures. Morever, if one's life is bad, it would be strange indeed if he should preach right; he would always have to preach against himself, which he will hardly do without additions and foreign doctrines. In short, he who does not preach the Gospel, identifies himself as one who is sitting neither on Moses' nor on Christ's seat. For this reason you should do neither according to his words nor according to his works, but flee from him as Christ's sheep do, John 10:4-5: “And the sheep follow him, for they know his voice. And a stranger will they not follow, but flee from him.” But if you wish to know what their seat is called, then listen to David: “Blessed is the man that walketh not in the counsel of the wicked, nor standeth in the way of the sinner, nor sitteth in the seat of scoffers,” Ps. 1,1. Again: “Shall the throne of wickedness have fellowship with thee, which frameth mischief by statute?” Ps. 94:20. 18 But what does it mean when Christ says: V.5. “The poor have good tidings preached to them?” Is it not preached also to the rich and to the whole world? Again, why is the Gospel so great a thing, so great a blessing as Christ teaches, seeing that so many people despise and oppose it? Here we must know what Gospel really is, otherwise we can not understand this passage. We must, therefore, diligently observe that from the beginning God has sent into the world a two-fold word or message, the Law and the Gospel. These two messages must be rightly distinguished one from the other and properly understood, for besides the Scriptures there never has been a book written to this day, not even by a saint, in which these two messages, the Law and the Gospel, have been properly explained and distinguished, and yet so very much depends on such an explanation. The Difference Between The Law and The Gospel. 19 The Law is that word by which God teaches what we shall do, as for instance, the Ten Commandments. Now, if human nature is not aided by God's grace, it is impossible to keep the law, for the reason that man since the fall of Adam in Paradise is depraved and full of sinful desires, so that he cannot from his heart's desire find pleasure in the law, which fact we all experience in ourselves. For no one lives who does not prefer that there were no law, and everyone feels and knows in himself that it is difficult to lead a pious life and do good, and, on the other hand, that it is easy to lead a wicked life and to do evil. But this difficulty or unwillingness to do the good is the reason we do not keep the Law of God. For whatever is done with aversion and unwillingness is considered by God as not done at all. Thus the Law of God convicts us, even by our own experience, that by nature we are evil, disobedient, lovers of sin, and hostile to God's laws. 20 From all this either self-confidence or despair must follow. Self-confidence follows when a man strives to fulfil the law by his own good works, by trying hard to do as the words of the law command. He serves God, he swears not, he honors father and mother, he kills not, he does not commit adultery, etc. But meanwhile he does not look into his heart, does not realize with what motives he leads a good life, and conceals the old Adam in his heart. For if he would truly examine his heart, he would realize that he is doing all unwillingly and with compulsion, that he fears hell or seeks heaven, if he be not prompted by things of less importance, as honor, goods, health and fear of being humiliated, of being punished or of being visited by a plague. In short, he would have to confess that he would rather lead a wicked life if it were not that he fears the consequences, for the law only restrains him. But because he does not realize his bad motives he lives securely, looks only at his outward works and not into his heart, prides himself on keeping the law of God perfectly, and thus the countenance of Moses remains covered to him, that is, he does not understand the meaning of the law, namely, that it must be kept with a happy, free and willing mind. 21 Just as an immoral person, if you should ask him why he commits adultery, can answer only that he is doing it for the sake of the carnal pleasure he finds in it. For he does not do it for reward or punishment, he expects no gain from it, nor does he hope to escape from the evil of it. Such willingness the law requires in us, so that if you should ask a virtuous man why he leads a chaste life, he would answer: Not for the sake of heaven or hell, honor or disgrace, but for the sole reason that he considers it honorable, and that it pleases him exceedingly, even if it were not commanded. Behold, such a heart delights in God's law and keeps it with pleasure. Such people love God and righteousness, they hate and fear naught but unrighteousness. However, no one is thus by nature. The unrighteous love reward and profit, fear and hate punishment and pain; therefore they also hate God and righteousness, love themselves and unrighteousness. They are hypocrites, disguisers, deceivers, liars and self- conceited. So are all men without grace, but above all, the saints who rely on their good works. For this reason the Scriptures conclude, “All men are liars,” Ps. 116,11. “Every man at his best estate is altogether vanity,” Ps. 39:5. “There is none that doeth good, no, not one,” Ps. 14:3. 22 Despair follows when man becomes conscious of his evil motives, and realizes that it is impossible for him to love the law of God, finding nothing good in himself; but only hatred of the good and delight in doing evil. Now he realizes that the law can not be kept only by works hence he despairs of his works and does not rely upon them. He should have love; but he finds none, nor can have any through his own efforts or out of his own heart. Now he must be a poor, miserable and humiliated spirit whose conscience is burdened and in anguish because of the law, commanding and demanding payment in full when he does not possess even a farthing with which to pay. Only to such persons is the law beneficial, because it has been given for the purpose of working such knowledge and humiliation; that is its real mission. These persons well know how to judge the works of hypocrites and fraudulent saints, namely, as nothing but lies and deception. David refered to this when he said, “I said in my haste, all men are liars,” Ps. 116:11. 23 For this reason Paul calls the law a law unto death, saying, “And the commandment, which was unto life, this I found to be unto death,” Rom. 7:10; and a power of sin. I Cor. 15. 56: “And the power of sin is the law,” and in 2 Cor. 3:6 he says, “For the letter killeth, but the spirit giveth life.” All this means, if the law and human nature be brought into a right relation, the one to the other, then will sin and a troubled conscience first become manifest. Man, then, sees how desperately wicked his heart is, how great his sins are, even as to things he formerly considered good works and no sin. He now is compelled to confess that by and of himself he is a child of perdition, a child of God's wrath and of hell. Then there is only fear and trembling, all self-conceit vanishes, while fear and despair fill his heart. Thus man is crushed and put to naught, and truly humbled. Inasmuch as all this is caused only by the law, St. Paul truly says, that it is a law unto death and a letter that killeth, and that through the commandment sin becomes exceedingly sinful, Rom. 7,13, provoking God's wrath. For the law gives and helps us in no way whatever; it only demands and drives and shows us our misery and depravity. Concerning the Gospel. 24 The other word of God is neither law nor commandments, and demands nothing of us. But when that has been done by the first word, namely, the law, and has worked deep despair and wretchedness in our hearts. then God comes and offers us his blessed and life-giving word and promises; he pledges and obligates himself to grant grace and help in order to deliver us from misery, not only to pardon all our sins, but even to blot them out, and in addition to this to create in us love and delight in keeping his law. 25 Behold, this divine promise of grace and forgiveness of sin is rightly called the Gospel. And I say here, again, that by the Gospel you must by no means understand anything else than the divine promise of God's grace and his forgiveness of sin. For thus it was that Paul's epistles were never understood, nor can they be understood by the Papists, because they do not know what the Law and the Gospel really mean. They hold Christ to be a law-maker, and the Gospel a mere doctrine of a new law. That is nothing else than locking up the Gospel and entirely concealing it. 26 Now, the word Gospel is of Greek origin and signifies in German Frohliche Botschaft, that is glad tidings, because it proclaims the blessed doctrine of life eternal by divine promise, and offers grace and forgiveness of sin: Therefore, works do not belong to the Gospel, as it is not a law; only faith belongs to it, as it is altogether a promise and an offer of divine grace. Whosoever now believes the Gospel will receive grace and the Holy Spirit. This will cause the heart to rejoice and find delight in God, and will enable the believer to keep the law cheerfully, without expecting reward, without fear of punishment, without seeking compensation, as the heart is perfectly satisfied with God's grace, by which the law has been fulfilled. 27 But all these promises from the beginning are founded on Christ, so that God promises no one this grace except through Christ, who is the messenger of the divine promise to the whole world. For this reason he came and through the Gospel brought these promises into all the world, which before this time bad been proclaimed by the prophets. It is, therefore, in vain if anyone, like the Jews, expects the fulfilment of the divine promises without Christ. All is centered and decreed in Christ. Whosoever will not bear him shall have no promises of God. For just as God acknowledges no law besides the law of Moses and the writings of the prophets, so he makes no promises, except through Christ alone. 28 But you may reply, is there not also much law in the Gospel and in the Epistles of Paul? and, again, many promises in the writings of Moses and the Prophets? I answer: There is no book in the Bible in which both are not found. God has always placed side by side both law and promise. For he teaches by the law what we are to do, and by the promises whence we shall receive power to do it. 29 But the New Testament especially is called the Gospel above the other books of the Bible. because it was written after the coming of Christ, who fulfilled the divine promises, brought them unto us and publicly proclaimed them by oral preaching, which promises were before concealed in the Old Testament Scriptures. Therefore, hold to this distinction, and no matter what books you have before you, be they of the Old or of the New Testament, read them with a discrimination so as to observe that when promises are made in a book, it is a Gospel-book; when commandments are given, it is a law-book. But because in the New Testament the promises are found so abundantly, and in the Old Testament so many laws, the former is called the Gospel, and the latter the Book of the Law. We now come back to our text. V.5. “And the poor have good tidings preached unto them.” 30 From what has just been said it is easily understood that among the works of Christ none is greater than preaching the Gospel to the poor. This means nothing else than that to the poor the divine promise of grace and consolation in and through Christ is preached, offered and presented, so that to him who believes all his sins are forgiven, the law is fulfilled, conscience is appeased and at last life eternal is bestowed upon him. What more joyful tidings could a poor sorrowful heart and a troubled conscience hear than this? How could the heart become more bold and courageous than by such consoling, blissful words of promise? Sin, death, hell, the world and the devil and every evil are scorned, when a poor heart receives and believes this consolation of the divine promise. To give sight to the blind and to raise up the dead are but insignificant deeds, compared with preaching the Gospel to the poor. Therefore Christ mentions it as the greatest and best among these works. 31 But it must be observed that Christ says: “The Gospel is preached to none but to the poor only”, thus without doubt intending it to be a message for the poor only. For it has always been preached unto the whole world, as Christ says, “Go ye into all the world, and preach the Gospel to the whole creation,” Mark 16:15. Surely these poor are not the beggars and the bodily poor, but the spiritually poor, namely, those who do not covet and love earthly goods; yes, rather those poor, broken-hearted ones who in the agony of their conscience seek and desire help and consolation so ardently that they covet neither riches nor honor. Nothing will be of help to them, unless they have a merciful God. Here is true spiritual weakness. They are those for whom such a message is intended, and in their hearts they are delighted with it. They feel that they have been delivered from hell and death. 32 Therefore, though the Gospel is heard by all the world, yet it is not accepted but by the poor only. Moreover, it is to be preached and proclaimed to all the world, that it is a message only for the poor, and that the rich men can not receive it. Whosoever would receive it must first become poor, as Christ says, Math. 9,13, that he came not to call the righteous but only sinners, although he called all the world. But his calling was such that he desired to be accepted only by sinners, and all he called should become sinners. This they resented. In like manner all should become poor who heard the Gospel, that they might be worthy of the Gospel; but this they also resented. Therefore the Gospel remained only for the poor. Thus God's grace was also preached before all the world to the humble, in order that all might become humble, but they would not be humble. 33 Hence you see who are the greatest enemies of the Gospel, namely, the work-righteous saints, who are self-conceited, as has been said before. For the Gospel has not the least in common with them. They want to be rich in works, but the Gospel wills that they are to become poor. They will not yield, neither can the Gospel yield, as it is the unchangeable word of God. Thus they and the Gospel clash, one with another, as Christ says, “And he that falleth on this stone shall be broken to pieces; but on whomsoever it shall fall, it will scatter him as dust.” Math. 21:44. Again, they condemn the Gospel as being error and heresy; and we observe it comes to pass daily, as it has from the beginning of the world, that between the Gospel and the work- righteous saints there is no peace, no good will and no reconciliation. But meanwhile Christ must suffer himself to be crucified anew, for he and those that are his must place themselves, as it were, into this vise, namely, between the Gospel and the work-righteous saints, and thus be pressed and crushed like the wheat between the upper and nether millstones. But the lower stone is the quiet, peaceable and immovable Gospel, while the upper stone is the works and their masters, who are ranting and raging. 34 With all this John contradicts strongly the fleshly and worldly opinion his disciples entertained concerning Christ's coming. They thought that the great king, whom John extolled so highly, namely, that the latchet of whose shoe he was not worthy to unloose ( John 1:27 ), would enter in such splendor that everything would be gold and costly ornaments, and immediately the streets would be spread with pearls and silks. As they lifted up their eyes so high and looked for such splendor, Christ turns their look downward and holds before them the blind, lame, deaf, dumb, poor and everything that conflicts with such splendor, and contrariwise he presents himself in the state of a common servant rather than that of a great king, whose shoe's latchet John considered himself unworthy to unloose, as though Christ would say to them: “Banish your high expectations, look not to my person and state, but to the works I do. Worldly lords, because they rule by force, must be accompanied by rich, high, healthy, strong, wise and able men. With them they have to associate, and they need them, or their kingdom could not exist; hence they can never attend to the blind, lame, deaf, dumb, dead, lepers and the poor. But my kingdom, because it seeks not its own advantage, but rather bestows benefits upon others, is sufficient of itself and needs no one's help; therefore, I can not bear to be surrounded by such as are already sufficient of themselves, such as are healthy, rich, strong, pure, active, pious, and able in every respect. To such I am of no benefit; they obtain nothing from me. Yea, they would be a disgrace to me, because it would seem that I needed them and were benefitted by them, as worldly rulers are by their subjects. Therefore, I must do otherwise and keep to those who can become partakers of me, and I must associate with the blind, the lame, the dumb, and all kinds of afflicted ones. This the character and nature of my kingdom demand. For this reason I must appear in a way that such people can feel at home in my company.” 35 And now very aptly follow the words, V.6. “And blessed is he, whosoever shall find no occasion of stumbling in me.” Why? Because Christ's humble appearance and John's excellent testimony of Christ seemed to disagree with each other. Human reason could not make them rhyme. Now all the Scriptures pointed to Christ, and there was danger of misinterpreting them. Reason spoke thus: Can this be the Christ, of whom all the Scriptures speak? Should he be the one, whose shoe's latchet John thought himself unworthy to unloose, though I scarcely consider him worthy to clean my shoes? Therefore, it is surely true that it is a great blessing not to find occasion of stumbling in Christ, and there is here no other help or remedy than to look at his works and compare them with the Scriptures. Otherwise it is impossible to keep from being offended at Christ. Two Kinds of Offenses. 36 Here you observe that there are two kinds of offenses, one of doctrine, and the other of life. These two offenses must be carefully considered. The offense of doctrine comes when one believes, teaches or thinks of Christ in a different way than he should, as the Jews here thought of and taught Christ to be different than he really was, expecting him to be a temporal king. Of this offense the Scriptures treat mostly. Christ and Paul always dwell upon it, scarcely mentioning any other. Note well, that Christ and Paul speak of this offense. 37 It is not without reason that men are admonished faithfully to remember this. For under the reign of the pope this offense has been hushed entirely, so that neither monk nor priest knows of any other offense than that caused by open sin and wicked living, which the Scripture does not call an offense; yet they thus construe and twist this word. On the contrary, all their doings and all their teachings by which they think to benefit the world, they do not consider to be an offense, but a great help; and yet these are dangerous offenses, the like of which never before existed. For they teach the people to believe that the mass is an offering and a good work, that by works men may become pious, may atone for sin and be saved, all of which is nothing else than rejecting Christ and destroying faith. 38 Thus the world today is filled with offenses up to the very heavens, so that it is terrible to think of it. For no one now seeks Christ among the poor, the blind, the dead, etc.; but all expect to enter heaven in a different way, which expectation must surely fail. 39 The offense of life is, when one sees an openly wicked work done by another and teaches it. But it is impossible to avoid this offense, inasmuch as we have to live among the wicked, nor is it so dangerous, since everybody knows that such offense is sinful, and no one is deceived by it, but intentionally follows the known evil. There is neither disguise nor deception. But the offense of doctrine is that there should be the most beautiful religious ceremonies, the noblest works, the most honorable life and that it is impossible for common reason to censure or discern it; only faith knows through the spirit that it is all wrong. Against this offense Christ warns us, saying, “But whoso shall cause one of these little ones that believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea,” Math. 18,6. 40 Whosoever does not preach Christ, or who preaches him otherwise than as one caring for the blind, the lame, the dead and the poor, like the Gospel teaches; let us flee from him as from the devil himself, because he teaches us how to become unhappy and to stumble in Christ; as it is now done by the pope, the monks and the teachers in their high schools. All their doings are an offense from head to foot, from the skin to the marrow, so that the snow is scarcely anything but water; nor can these things exist without causing great offense, inasmuch as offense is the nature and essence of their doings. Therefore, to undertake to reform the pope, the convents, and the high schools and still maintain them in their essence and character, would be like squeezing water out of snow and still preserving the snow. But what it means to preach Christ among the poor, we shall see at the end of our text. III. HOW AND WHY CHRIST PRAISES JOHN. V.7-9. “And as these went their way, Jesus began to say unto the multitudes concerning John, What went ye out in the wilderness to behold! a reed shaken by the wind? But what went ye out to see? a man clothed in soft raiments? Behold, they that wear soft raiment are in kings' houses. But wherefore went ye out? to see a prophet? Yea, I say unto you, and much more than a prophet.” 41 Inasmuch as Christ thus lauds John the Baptist, because he is not a reed, nor clothed in soft raiment, and because he is more than a prophet, he gives us to understand by these figurative words, that the people were inclined to look upon John as a reed, as clad in soft raiment, and as a prophet. Therefore we must see what he means by them, and why he censures and rejects these opinions of theirs. Enough has been said, that John bore witness of Christ, in order that the people might not take offense at Christ's humble appearance and manner. 42 Now, as it was of great importance for them to believe John's witness and acknowledge Christ, he praised John first for his steadfastness, thus rebuking their wavering on account of which they would not believe John's witness. It is as though he would say: You have heard John's witness concerning me, but now you do not adhere to it, you take offense at me and your hearts are wavering; you are looking for another, but know not who, nor when and where, and thus your hearts are like a reed shaken by the wind to and fro; you are sure of nothing, and would rather hear something else than the truth about me. Now do you think that John should also turn his witness from me and, as is the case with your thoughts, turn it to the winds and speak of another whom you would be pleased to bear? Not so. John does not waver, nor does his witness fluctuate; he does not follow your swaying delusion; but you must stay your wavering by his witness, and thus adhere to me and expect none other. 43 Again, Christ lauds John because of his coarse raiment, as though to say: Perhaps you might believe him when he says that I am he that should come as to my person; but you expect him to speak differently about me, saying something smooth and agreeable, that would be pleasant to hear. It is indeed hard and severe that I come so poor and despised. You desire me to rush forth with pomp and flourish of trumpets. Had John thus spoken of me, then he would not appear so coarse and severe himself. But do not think thus. Whoever desires to preach about me, must not preach different than John is doing. It's to no purpose, I will assume no other state and manner. Those who teach different than John, are not in the wilderness, but in kings' houses. They are rich and honored by the people. They are teachers of man-made doctrines, teaching themselves, and not me. 44 Christ lauds John, thirdly, because of the dignity of his office, namely, that he is not only a prophet, but even more than a prophet, as though to say: In your high-soaring fluctuating opinion you take John for a prophet, who speaks of the coming of Christ, just as the other prophets have done, and thus again your thoughts go beyond me to a different time when you expect Christ to come, according to John's witness, so that you will in no case accept me. But I say to you, your thoughts are wrong. For just as John warns you not to be like a shaken reed, and not to look for any other than myself, nor to expect me in a different state and manner from that in which you see me, he also forbids you to look for another time, because his witness points to this person of mine, to this state and manner, and to this time, and it opposes your fickle ideas In every way and binds you firmly to my person. 45 Now, if you want to do John justice, then you must simply accept his witness and believe, that this is the person, the state and manner and the time that you should accept, and abandon your presumption and your waiting for another person, state and time. For it is decreed that John should be no shaken reed, not a man of soft raiment, and above all, not a prophet pointing to future times, but a messenger of present events. He will not write as did the prophets, but will point out and orally announce him, who has been predicted by the prophets, saying: V.10. “This is he, of whom it is written, Behold, I send my messenger before thy face, who shall prepare the way before thee.” 46 What else can this mean than that you dare not wait for another, neither for another manner of mine, neither for another time. Here I am present, the one of whom John speaks. For John is not a prophet, but a messenger. And not a messenger that is sent by the master who stays at home, but a messenger that goes before the face of his master and brings the master along with him, so that there is but one time for the messenger and for the master. Now if you do not accept John as such a messenger, but take him for a prophet who only proclaims the coming of the Lord, as the other prophets have done, then you will fail to understand me, the Scriptures, and everything else. 47 Thus we see Christ pleads, mainly for them to take John as a messenger, and not as a prophet. To this end Christ quotes the Scriptures referring to the passage in Mal. 3,1, “Behold, I send my messenger, and he shall prepare the way before me,” which he does not do in reference to the other points, namely, his person and manner. For to this day it is the delusion of the Jews, that they look for another time; and if they then had believed that the time was at hand and had considered John a messenger and not a prophet, then everything could easily have been adjusted as to the person and manner of Christ, inasmuch as they at last had to accept his person and manner, at least after the expired time. For there should be no other time than the days of John, the messenger and preparer of the way for his Master. But as they do not heed the time, and look for another time, it is scarcely possible to convince them by his person and manner. They remain shaken reeds and soft-raiment-seekers as long as they take John for his prophet, and not for his messenger. 48 We must accustom ourselves to the Scriptures, in which angel (angelus) really means a messenger; not a bearer of messages or one who carries letters, but one who is sent to solicit orally for the message. Hence in the Scriptures this name is common to all messengers of God in heaven and on earth, be they holy angels in heaven, or the prophets and apostles on earth. For thus Malachi speaks of the office of the priest. “For the priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger (angel) of Jehovah of hosts.” Mal. 2:7. Again: “Then spake Haggai, Jehovah's messenger (angel) in Jehovah's message unto the people,” Hag. 1:13. And again: “And it came to pass, when the days were well nigh come that he should be received up, he steadfastly set his face to go to Jerusalem, and sent messengers (angels) before his face,” Luke 9:51. Thus they are called God's angels or messengers and solicitors, who proclaim his word. From this is also derived the word gospel, which means good tidings. But the heavenly spirits are called angels chiefly because they are the highest and most exalted messengers of God. 49 Thus John is also an angel or word-messenger, and not only such a messenger, but one who also prepares the way before the face of the Master in a manner that the Master himself follows him immediately, which no prophet ever did. For this reason John is more than a prophet, namely, an angel or messenger, and a forerunner, so that in his day the Lord of all the prophets himself comes with this messenger. 50 The preparing here means to make ready the way, to put out of the way all that interferes with the course of the Lord, just as the servant clears the way before the face of his master by removing wood, stones, people and all that is in the way. But what was it that blocked the way of Christ and John was to remove? Sin, without doubt, especially the good works of the haughty saints; that is, he should make known to everybody that the works and deeds of all men are sin and iniquity and that all need the grace of Christ. He who knows and acknowledges this thoroughly is himself humble and has well prepared the way for Christ. Of this we shall speak in the following Gospel. Now is the opportunity for us to receive a blessing from this Gospel lesson. IV. THE APPLICATION OF THIS GOSPEL. The Doctrine of Faith and Good Works. 51 As we have said touching the other Gospels, that we should learn from them the two doctrines of faith and love, or accepting and bestowing good works, so we should do here, extol faith and exercise love. Faith receives the good works of Christ, love bestows good works on our neighbor. 52 In the first place, our faith is strengthened and increased when Christ is held forth to us in his own natural works, namely, that he associates only with the blind, the deaf, the lame, the lepers, the dead and the poor; that is, in pure love and kindness toward all who are in need and in misery, so that finally Christ is nothing else than consolation and a refuge for all the distressed and troubled in conscience. Here is necessary faith that trusts in the Gospel and relies upon it, never doubting that Christ is just as he is presented to us in this Gospel, and does not think of him otherwise. Nor let any one persuade us to believe otherwise. Then surely we learn Christ as we believe and as this Gospel speaks of him. For as you believe, so you will have it And blessed is he, who finds here no occasion of stumbling in Christ. 53 Here you must with all diligence beware of taking offense. Who stumbles at Christ? All that teach you to do works, instead of teaching you to believe. Those who hold forth Christ to you as a law-maker and a judge, and refuse to let Christ be a helper and a comforter, torment you by putting works before and in the way of God in order to atone for your sins and to merit grace. Such are the teachings of the pope, priests, monks and their high schools, who with their masses and religious ceremonies cause you to open your eyes and mouth in astonishment, leading you to another Christ, and withholding from you the real Christ. For if you desire to believe rightly and to possess Christ truly, then you must reject all works that you intend to place before and in the way of God. They are only stumbling blocks, leading you away from Christ and from God. Before God no works are acceptable but Christ's own works. Let these plead for you before God, and do no other work before him than to believe that Christ is doing his works for you and is placing them before God in your behalf. In order to keep your faith pure, do nothing else than stand still, enjoy its blessings, accept Christ's works, and let him bestow his love upon you. You must be blind, lame, deaf, dead, leprous and poor, otherwise you will stumble at Christ. That Gospel which suffers Christ to be seen and to be doing good only among the needy, will not belie you. 54 This means to acknowledge Christ aright and to embrace him. This is true and Christian believing. But those who intend to atone for sins and to become pious by their own works, will miss the present Christ and look for another, or at least they will believe that he should do otherwise, that first of all he should come and accept their works and consider them pious. These are, like the Jews, lost forever. There is no help for them. 55 In the second place, Christ teaches us rightly to apply the works and shows us what good works are. All other work, except faith, we should apply to our neighbor. For God demands of us no other work that we should do for him than to exercise faith in Christ. With that he is satisfied, and with that we give honor to him, as to one who is merciful, long-suffering, wise, kind, truthful and the like. After this think of nothing else than to do to your neighbor as Christ has done to you, and let all your works together with all your life be applied to your neighbor. Look for the poor, sick and all kinds of needy, help them and let your life's energy here appear, so that they may enjoy your kindness, helping whoever needs you, as much as you possibly can with your life, property and honor. Whoever points you to other good works than these, avoid him as a wolf and as Satan, because he wants to put a stumbling block in your way, as David says, “In the way wherein I walk have they hidden a snare for me,” Ps. 142:3. 56 But this is done by the perverted, misguided people of the Papists, who with their religious ceremonies set aside such Christian works, and teach the people to serve God only and not also mankind. They establish convents, masses, vigils, become religious, do this and that. And these poor, blind people call that serving God, which they have chosen themselves. But know that to serve God is nothing else than to serve your neighbor and do good to him in love, be it a child, wife, servant, enemy, friend; without making any difference, whoever needs your help in body or soul, and wherever you can help in temporal or spiritual matters. This is serving God and doing good works. O, Lord God, how do we fools live in this world, neglecting to do such works, though in all parts of the world we find the needy, on whom we could bestow our good works; but no one looks after them nor cares for them. But look to your own life. If you do not find yourself among the needy and the poor, where the Gospel shows us Christ, then you may know that your faith is not right, and that you have not yet tasted of Christ's benevolence and work for you. 57 Therefore, behold what an important saying it is, V.6. “Blessed is he, whosoever shall find no occasion of stumbling in me.” We stumble in two respects. In faith, because we expect to become pious Christians in a different way than through Christ, and go our way blindly, not acknowledging Christ. In love we stumble, because we are not mindful of the poor and needy, do not look after them, and yet we think we satisfy the demands of faith with other works than these. Thus we come under the judgment of Christ, who says: “For I was hungry, and ye did not give me to eat, I was thirsty, and yet ye gave me no drink,” Math. 25,42. Again: “Inasmuch as ye did it not unto one of these least, ye did it not unto me,” Math. 25,45. Why is this judgment right, if not for the reason, that we do not unto our neighbor as Christ has done to us? He has bestowed on us needy ones his great, rich, eternal blessings, but we will not bestow our meager service on our neighbors, thus showing that we do not truly believe, and that we have neither accepted nor tasted his blessings. Many will say, “Did we not do wonders in thy name, did we not speak and cast out devils?” But he will answer them, “Depart from me, ye that work iniquity,” Math. 7:23, and why? Because they did not retain their true Christian faith and love. 58 Thus we see in this Gospel how difficult it is to acknowledge Christ. There is a stumbling block in the way, and one takes offense at this, another at that. There is no headway, not even with the disciples of John, though they plainly see Christ's works and hear his words. 59 This we also do. Though we see, hear, understand and must confess that Christian life is faith in God and love to our needy neighbor, yet there is no progress. This one clings to his religious ceremonies and his own works, that one is scraping all to himself and helps no one. Even those who gladly hear and understand the doctrine of pure faith do not proceed to serve their neighbor, as though they expected to be saved by faith without works: they see not that their faith is not faith, but a shadow of faith, just as the picture in the mirror is not the face itself, but only a reflection of the same, as St. James so beautifully writes, saying, “But be ye doers of the word, and not hearers only, deluding your own selves. For if anyone is a hearer of the word and not a doer, he is like unto a man beholding his natural face in a mirror: for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was,” James 1:22-25. So also there within themselves many behold a reflection of true faith when they hear and speak of the Word, but as soon as the hearing and speaking are done, they are concerned about other affairs and are not doing according to it, and thus they always forget about the fruit of faith, namely, Christian love, of which Paul also says, “For the kingdom of God is not in word, but in power,” I Cor. 4:20.

- 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. Verse 6 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. Verse 7 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. Verse 8 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. Verse 9 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. Verse 10 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. Verse 11 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." Verse 12 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. Verse 13 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 . Verse 14 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. Verse 15 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. Verse 16 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. Verse 17 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 . Verse 18 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. Verse 19 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). Verse 20 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. Verse 21 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. Verse 22 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. Verse 23 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. Verse 24 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 . Verse 25 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. Verse 26 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. Verse 27 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. Verse 28 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. Verse 29 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 . Verse 30 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. Introduction Jesus and his disciples go through the cornfields on the Sabbath, and the latter pluck and eat some of the ears, at which the Pharisees take offense, Mat 12:1 , Mat 12:2 . Our Lord vindicates them, Mat 12:3-8 . The man with the withered hand cured, Mat 12:9-13 . The Pharisees seek his destruction, Mat 12:14 . He heals the multitudes, and fulfils certain prophecies, Mat 12:15-21 . Heals the blind and dumb demoniac, Mat 12:22 , Mat 12:23 . The malice of the Pharisees reproved by our Lord, Mat 12:24-30 . The sin against the Holy Ghost, Mat 12:31 , Mat 12:32 . Good and bad trees known by their fruits-evil and good men by their conduct, Mat 12:33-37 . Jonah, a sign of Christ's death and resurrection, Mat 12:38-40 . The men of Nineveh and the queen of the south shall rise up in the judgment against the Jews, Mat 12:41 , Mat 12:42 . Of the unclean spirit, Mat 12:43-45 . Christ's mother and brethren seek him, Mat 12:46-50 . Verse 1 At that time Jesus went on the Sabbath-day through the corn - "The time is determined by Luke in these words, εν σαββατω δευτεροπρωτω, that is, on the Sabbath from the second-first. "Provision was made by the Divine law that the sheaf of first-fruits should be offered on the second day of the pass-over week, Lev 23:10 , Lev 23:11 . On the morrow after the Sabbath, the priest shall shake (or wave) it. Not on the morrow after the ordinary Sabbath of the week, but the morrow after the first of the pass-over week, which was a Sabbatic day, Exo 12:16 ; Lev 23:7 . Hence the seventy, επαυριον της πρωτης, the morrow of the first day; the Chaldee, the morrow after the holy day. The rabbins, Solomon and Menachen, have it, On the morrow after the first day of the pass-over feast; of which mention had been made in the verses foregoing. "But now, from the second day of the pass-over solemnity, wherein the sheaf was offered, were numbered seven weeks to pentecost: for the day of the sheaf, and the day of pentecost did mutually respect each other; for on this second day of the pass-over, the offering of the sheaf was supplicatory, and by way of prayer, beseeching a blessing upon the new corn, and leave to eat it, and to pot in the sickle into the standing corn. Now, the offering of the first-fruit loaves on the day of pentecost, ( Lev 23:15-17 ), did respect the giving of thanks for the finishing and housing of the barley-harvest. Therefore, in regard of this relation, these two solemnities were linked together, that both might respect the harvest; that, the harvest beginning; this, the harvest ended: this depended on that, and was numbered seven weeks after it. Therefore, the computation of the time coming between could not but carry with it the memory of that second day of the pass-over week; and hence pentecost is called the feast of weeks, Deu 16:10 . The true calculation of the time between could not otherwise be retained, as to Sabbaths, but by numbering thus: this is σαββατον δευτεροπρωτον, the first Sabbath after the second day of the pass-over. This is δευτεροδευρερον, the second Sabbath after that second day. And so of the rest. In the Jerusalem Talmud, the word שבת פרוטוגמייא shebeth protogamiya, the Sabbath, πρωτογαμιας, of the first marriage, is a composition not very unlike." Lightfoot. His disciples were an hungered - Were hungry. The former is a mode of expression totally obsolete. How near does the translation of this verse come to our ancient mother-tongue, the Anglo-Saxon! - The Healer went on rest-day over acres: truly his learning knights hungred, and they began to pluck the ear and eaten - We may well wonder at the extreme poverty of Christ and his disciples. He was himself present with them, and yet permitted them to lack bread! A man, therefore, is not forsaken of God because he is in want. It is more honorable to suffer the want of all temporal things in fellowship with Christ and his followers, than to have all things in abundance in connection with the world. Verse 2 Thy disciples do that which is not lawful to do - The Jews were so superstitious, concerning the observance of the Sabbath, that in their wars with Antiochus Epiphanes, and the Romans, they thought it a crime even to attempt to defend themselves on the Sabbath: when their enemies observed this, they deterred their operations to that day. It was through this, that Pompey was enabled to take Jerusalem. Dion. Cass. lib. xxxvi. Those who know not the spirit and design of the divine law are often superstitious to inhumanity, and indulgent to impiety. An intolerant and censorious spirit in religion is one of the greatest curses a man can well fall under. Verse 3 Have ye not read what David did - The original history is in 1Sam 21:1-6 . When he was an hungered - Here hearken to Kimchi, producing the opinion of the ancients concerning this story in these words: "Our rabbins of blessed memory say, that he gave him the shew-bread, etc. The interpretation also of the clause, Yea, though it were sanctified this day in the vessel, is this: It is a small thing to say, that it is lawful for us to eat These Loaves, taken from before the Lord, when we are hungry; for it would be lawful to eat this very loaf which is now

MATTHEW CHAPTER 11 Verse 1. 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.

In their cities - The other cities of Israel.

f 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 clo

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

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

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.

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.

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

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

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

thing 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 Joh

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.

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

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.

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.

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

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

Mal 3:1 .

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

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, 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

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 .

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

Mal 4:5 .

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

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.

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

n 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

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.

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

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.

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

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.

(v) "It shall be more tolerable" Mt 10:15

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

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

(x) "But I say" Mt 11:24

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 .

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

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. In this chapter, we have, I. Christ's clearing of the law of the fourth commandment concerning the sabbath-day, and vindicating it from some superstitious notions advanced by the Jewish teachers; showing that works of necessity and mercy are to be done on that day,

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.

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

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.

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

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.

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!