Matthew 11:14

- 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

Christ's Testimony of John. 7 And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? 8 But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. 9 But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. 10 For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. 12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. 13 For all the prophets and the law prophesied until John. 14 And if ye will receive it, this is Elias, which was for to come. 15 He that hath ears to hear, let him hear. We have here the high encomium which our Lord Jesus gave of John the Baptist; not only to revive his honour, but to revive his work. Some of Christ's disciples might perhaps take occasion from the question John sent, to reflect upon him, as weak and wavering, and inconsistent with himself, to prevent which Christ gives him this character. Note, It is our duty to consult the reputation of our brethren, and not only to remove, but to obviate and prevent, jealousies and ill thoughts of them; and we must take all occasions, especially such as discover any thing of infirmity, to speak well of those who are praiseworthy, and to give them that fruit of their hands. John the Baptist, when he was upon the stage, and Christ in privacy and retirement, bore testimony to Christ; and now that Christ appeared publicly, and John was under a cloud, he bore testimony to John. Note, They who have a confirmed interest themselves, should improve it for the helping of the credit and reputation of others, whose character claims it, but whose temper or present circumstances put them out of the way of it. This is giving honour to whom honour is due. John had abased himself to honour Christ ( John iii. 20 , 30 , ch. iii. 11 ), had made himself nothing, that Christ might be All, and now Christ dignifies him with this character. Note, They who humble themselves shall be exalted, and those that honour Christ he will honour; those that confess him before men, he will confess, and sometimes before men too, even in this world. John had now finished his testimony, and now Christ commends him. Note, Christ reserves honour for his servants when they have done their work, John xii. 26 . Now concerning this commendation of John, observe, I. That Christ spoke thus honourably of John, not in the hearing of John's disciples, but as they departed, just after they were gone, Luke vii. 24 . He would not so much as seem to flatter John, nor have these praises of him reported to him. Note, Though we must be forward to give to all their due praise for their encouragement, yet we must avoid every thing that looks like flattery, or may be in danger of puffing them up. They who in other things are mortified to the world, yet cannot well bear their own praise. Pride is a corrupt humour, which we must not feed either in others or in ourselves. II. That what Christ said concerning John, was intended not only for his praise, but for the people's profit, to revive the remembrance of John's ministry, which had been well attended, but which was now (as other such things used to be) strangely forgotten: they did for a season, and but for a season, rejoice in his light, John v. 35 . "Now, consider, what went ye out into the wilderness to see? Put this question to yourselves." 1. John preached in the wilderness, and thither people flocked in crowds to him, though in a remote place, and an inconvenient one. If teachers be removed into corners, it is better to go after them than to be without them. Now if his preaching was worth taking so much pains to hear it, surely it was worth taking some care to recollect it. The greater the difficulties we have broken through to hear the word, the more we are concerned to profit by it. 2. They went out to him to see him; rather to feed their eyes with the unusual appearance of his person, than to feed their souls with his wholesome instructions; rather for curiosity than for conscience. Note, Many that attend on the word come rather to see and be seen, than to learn and be taught, to have something to talk of, than to be made wise to salvation. Christ puts it to them, what went ye out to see? Note, They who attend on the word will be called to an account, what their intentions and what their improvements were. We think when the sermon is done, the care is over; no, then the greatest of the care begins. It will shortly be asked, "What business had you such a time at such an ordinance? What brought you thither? Was it custom or company, or was it a desire to honour God and get good? What have you brought thence? What knowledge, and grace, and comfort? What went you to see? " Note, When we go to read and hear the word, we should see that we aim right in what we do. III. Let us see what the commendation of John was. They know not what answer to make to Christ's question; well, says Christ, "I will tell you what a man John the Baptist was." 1. "He was a firm, resolute man, and not a reed shaken with the wind; you have been so in your thoughts of him, but he was not so. He was not wavering in his principles, nor uneven in his conversation; but was remarkable for his steadiness and constant consistency with himself." They who are weak as reeds will be shaken as reeds; but John was strong in spirit, Eph. iv. 14 . When the wind of popular applause on the one hand blew fresh and fair, when the storm of Herod's rage on the other hand grew fierce and blustering, John was still the same, the same in all weathers. The testimony he had borne to Christ was not the testimony of a reed, of a man who was of one mind to-day, and of another to-morrow; it was not a weather-cock testimony; no, his constancy in it is intimated ( John i. 20 ); he confessed and denied not, but confessed, and stood to it afterwards, John iii. 28 . And therefore this question sent by his disciples was not to be construed into any suspicion of the truth of what he had formerly said: therefore the people flocked to him, because he was not as a reed. Note, There is nothing lost in the long run by an unshaken resolution to go on with our work, neither courting the smiles, nor fearing the frowns of men. 2. He was a self-denying man, and mortified to this world. "Was he a man clothed in soft raiment? If so, you would not have gone into the wilderness to see him, but to the court. You went to see one that had his raiment of camel's hair, and a leathern girdle about his loins; his mien and habit showed that he was dead to all the pomps of the world and the pleasures of sense; his clothing agreed with the wilderness he lived in, and the doctrine he preached there, that of repentance. Now you cannot think that he who was such a stranger to the pleasures of a court, should be brought to change his mind by the terrors of a prison, and now to question whether Jesus be the Messiah or not!" Note, they who have lived a life of mortification, are least likely to be driven off from their religion by persecution. He was not a man clothed in soft raiment; such there are, but they are in kings' houses. Note, It becomes people in all their appearances to be consistent with their character and their situation. They who are preachers must not affect to look like courtiers; nor must they whose lot is cast in common dwellings, be ambitious of the soft clothing which they wear who are in kings' houses. Prudence teaches us to be of a piece. John appeared rough and unpleasant, yet they flocked after him. Note, The remembrance of our former zeal in attending on the word of God, should quicken us to, and in, our present work: let it not be said that we have done and suffered so many things in vain, have run in vain and laboured in vain. 3. His greatest commendation of all was his office and ministry, which was more his honour than any personal endowments or qualifications could be; and therefore this is most enlarged upon in a full encomium. (1.) He was a prophet, yea, and more than a prophet ( v. 9 ); so he said of him who was the great Prophet, to whom all the prophets bear witness. John said of himself, he was not that prophet, that great prophet, the Messiah himself; and now Christ (a very competent Judge) says of him, that he was more than a prophet. He owned himself inferior to Christ, and Christ owned him superior to all other prophets. Observe, The forerunner of Christ was not a king, but a prophet, lest it should seem that the kingdom of the Messiah had been laid in earthly power; but his immediate forerunner was, as such, a transcendent prophet, more than an Old-Testament prophet; they all did virtuously, but John excelled them all; they saw Christ's day at a distance, and their vision was yet for a great while to come; but John saw the day dawn, he saw the sun rise, and told the people of the Messiah, as one that stood among them. They spake of Christ, but he pointed to him; they said, A virgin shall conceive: he said, Behold the Lamb of God! (2.) He was the same that was predicted to be Christ's forerunner ( v. 10 ); This is he of whom it is written. He was prophesied of by the other prophets, and therefore was greater than they. Malachi prophesied concerning John, Behold, I send my messenger before thy face. Herein some of Christ's honour was put upon him, that the Old-Testament prophets spake and wrote of him; and this honour have all the saints, that their names are written in the Lamb's book of life. It was great preferment to John above all the prophets, that he was Christ's harbinger. He was a messenger sent on a great errand; a messenger, one among a thousand, deriving his honour from his whose messenger he was: he is my messenger sent of God. His business was to prepare Christ's way, to dispose people to receive the Saviour, by discovering to them their sin and misery, and their need of a Saviour. This he had said of himself ( John i. 23 ) and now Christ said it of him; intending hereby not only to put an honour upon John's ministry, but to revive people's regard to it, as making way for the Messiah. Note, Much of the beauty of God's dispensations lies in their mutual connection and coherence, and the reference they have one to another. That which advanced John above the Old-Testament prophets was, that he went immediately before Christ. Note, The nearer any are to Christ, the more truly honourable they are. (3.) There was not a greater born of women than John the Baptist, v. 11 . Christ knew how to value persons according to the degrees of their worth, and he prefers John before all that went before him, before all that were born of women by ordinary generation. Of all that God had raised up and called to any service in his church, John is the most eminent, even beyond Moses himself; for he began to preach the gospel doctrine of remission of sins to those who are truly penitent; and he had more signal revelations from heaven than any of them had; for he saw heaven opened, and the Holy Ghost descend. He also had great success in his ministry; almost the whole nation flocked to him: none rose on so great a design, or came on so noble an errand, as John did, or had such claims to a welcome reception. Many had been born of women that made a great figure in the world, but Christ prefers John before them. Note, Greatness is not to be measured by appearances and outward splendour, but they are the greatest men who are the greatest saints, and the greatest blessings, who are, as John was, great in the sight of the Lord, Luke i. 15 . Yet this high encomium of John has a surprising limitation, notwithstanding, he that is least in the kingdom of heaven is greater than he. [1.] In the kingdom of glory. John was a great and good man, but he was yet in a state of infirmity and imperfection, and therefore came short of glorified saints, and the spirits of just men made perfect. Note, First, There are degrees of glory in heaven, some that are less than others there; though every vessel is alike full, all are not alike large and capacious. Secondly, The least saint in heaven is greater, and knows more, and loves more, and does more in praising God, and receives more from him, than the greatest in this world. The saints on earth are excellent ones ( Ps. xvi. 3 ), but those in heaven are much more excellent; the best in this world are lower than the angels ( Ps. viii. 5 ), the least there are equal with the angels, which should make us long for that blessed state, where the weak shall be as David, Zech. xii. 8 . [2.] By the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in the perfection of its power and purity; and ho mikroteros— he that is less in that is greater than John. Some understand it of Christ himself, who was younger than John, and, in the opinion of some, less than John, who always spoke diminishingly of himself; I am a worm, and no man, yet greater than John; so it agrees with what John the Baptist said ( John i. 15 ), He that cometh after me is preferred before me. But it is rather to be understood of the apostles and ministers of the New Testament, the evangelical prophets; and the comparison between them and John is not with respect to their personal sanctity, but to their office; John preached Christ coming, but they preached Christ not only come, but crucified and glorified. John came to the dawning of the gospel-day, and therein excelled the foregoing prophets, but he was taken off before the noon of that day, before the rending of the veil, before Christ's death and resurrection, and the pouring out of the Spirit; so that the least of the apostles and evangelists, having greater discoveries made to them, and being employed in a greater embassy, is greater than John. John did no miracles; the apostles wrought many. The ground of this preference is laid in the preference of the New -Testament dispensation to that of the Old Testament. Ministers of the New Testament therefore excel, because their ministration does so, 2 Cor. iii. 6 , &c. John was a maximum quod sic—the greatest of his order; he went to the utmost that the dispensation he was under would allow; but minimum maximi est majus maximo minimi—the least of the highest order is superior to the first of the lowest; a dwarf upon a mountain sees further than a giant in the valley. Note, All the true greatness of men is derived from, and denominated by, the gracious manifestation of Christ to them. The best men are no better than he is pleased to make them. What reason have we to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! And the greater the advantages, the greater will the account be, if we receive the grace of God in vain. (4.) The great commendation of John the Baptist was, that God owned his ministry, and made it wonderfully successful for the breaking of the ice, and the preparing of people for the kingdom of heaven. From the days of the first appearing of John the Baptist, until now (which was not much above two years), a great deal of good was done; so quick was the motion when it came near to Christ the Centre; The kingdom of heaven suffereth violence — biazetai - vim patitur, like the violence of an army taking a city by storm, or of a crowd bursting into a house, so the violent take it by force. The meaning of this we have in the parallel place, Luke xvi. 16 . Since that time the kingdom of God is preached, and every man presseth into it. Multitudes are wrought upon by the ministry of John, and become his disciples. And it is [1.] An improbable multitude. Those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders, and to make a tortuous entry, as our law calls it, a wrongful and forcible one. When the children of the kingdom are excluded out of it, and many come into it from the east and the west, then it suffers violence. Compare this with ch. xxi. 31, 32 . The publicans and harlots believed John, whom the scribes and Pharisees rejected, and so went into the kingdom of God before them, took it over their heads, while they trifled. Note, It is no breach of good manners to go to heaven before our betters: and it is a great commendation of the gospel from the days of its infancy, that it has brought many to holiness that were very unlikely. [2.] An importunate multitude. This violence denotes a strength, and vigour, and earnestness of desire and endeavour, in those who followed John's ministry, else they would not have come so far to attend upon it. It shows us also, what fervency and zeal are required of all those who design to make heaven of their religion. Note, They who would enter into the kingdom of heaven must strive to enter; that kingdom suffers a holy violence; self must be denied, the bent and bias, the frame and temper, of the mind must be altered; there are hard sufferings to be undergone, a force to be put upon the corrupt nature; we must run, and wrestle, and fight, and be in an agony, and all little enough to win such a prize, and to get over such opposition from without and from within. The violent take it by force. They who will have an interest in the great salvation are carried out towards it with a strong desire, will have it upon any terms, and not think them hard, nor quit their hold without a blessing, Gen. xxxii. 26 . They who will make their calling and election sure must give diligence. The kingdom of heaven was never intended to indulge the ease of triflers, but to be the rest of them that labour. It is a blessed sight; Oh that we could see a greater number, not with an angry contention thrusting others out of the kingdom of heaven, but with a holy contention thrusting themselves into it! (5.) The ministry of John was the beginning of the gospel, as it is reckoned, Mark i. 1 ; Acts i. 22 . This is shown here in two things: [1.] In John the Old Testament dispensation began to die, v. 13 . So long that ministration continued in full force and virtue, but then it began to decline. Though the obligation of the law of Moses was not removed till Christ's death, yet the discoveries of the Old Testament began to be superseded by the more clear manifestation of the kingdom of heaven as at hand. Because the light of the gospel (as that of nature) was to precede and make way for its law, therefore the prophecies of the Old Testament came to an end ( finis perficiens, not interficiens—an end of completion, not of duration ), before the precepts of it; so that when Christ says, all the prophets and the law prophesied until John, he shows us, First, How the light of the Old Testament was set up; it was set up in the law and the prophets, who spoke, though darkly, of Christ and his kingdom. Observe, The law is said to prophesy, as well as the prophets, concerning him that was to come. Christ began at Moses ( Luke xxiv. 27 ); Christ was foretold by the dumb signs of the Mosaic work, as well as by the more articulate voices of the prophets, and was exhibited, not only in the verbal predictions, but in the personal and real types. Blessed be God that we have both the New-Testament doctrine to explain the Old-Testament prophecies, and the Old-Testament prophecies to confirm and illustrate the New-Testament doctrine ( Heb. i. 1 ); like the two cherubim, they look at each other. The law was given by Moses long ago, and there had been no prophets for three hundred years before John, and yet they are both said to prophecy until John, because the law was still observed, and Moses and the prophets still read. Note, The scripture is teaching to this day, though the penmen of it are gone. Moses and the prophets are dead; the apostles and evangelists are dead ( Zech. i. 5 ), but the word of the Lord endures for ever ( 1 Pet. i. 25 ); the scripture is speaking expressly, though the writers are silent in the dust. Secondly, How this light was laid aside: when he says, they prophesied until John, he intimates, that their glory was eclipsed by the glory which excelled; their predictions superseded by John's testimony, Behold the Lamb of God! Even before the sun rises, the morning light makes candles to shine dim. Their prophecies of a Christ to come became out of date, when John said, He is come. [2.] In him the New-Testament day began to dawn; for ( v. 14 ) This is Elias, that was for to come. John was as the loop that coupled the two Testaments; as Noah was Fibula utriusque mundi—the link connecting both worlds, so was he utriusque Testamenti—the link connecting both Testaments. The concluding prophecy of the Old Testament was, Behold, I will send you Elijah, Mal. iv. 5, 6 . Those words prophesied until John, and then, being turned into a history, they ceased to prophecy. First, Christ speaks of it as a great truth, that John the Baptist is the Elias of the New Testament; not Elias in propria persona—in his own person, as the carnal Jews expected; he denied that ( John i. 21 ), but one that should come in the spirit and power of Elias ( Luke i. 17 ), like him in temper and conversation, that should press repentance with terrors, and especially as it is in the prophecy, that should turn the hearts of the fathers to the children. Secondly, He speaks of it as a truth, which would not be easily apprehended by those whose expectations fastened upon the temporal kingdom of the Messiah, and introductions to it agreeable. Christ suspects the welcome of it, if ye will receive it. Not but that it was true, whether they would receive it or not, but he upbraids them with their prejudices, that they were backward to receive the greatest truths that were opposed to their sentiments, though never so favourable to their interests. Or, "If you will receive him, or if you will receive the ministry of John as that of the promised Elias, he will be an Elias to you, to turn you and prepare you for the Lord," Note, Gospel truths are as they are received, a savour of life or death. Christ is a Saviour, and John an Elias, to those who will receive the truth concerning them. Lastly, Our Lord Jesus closes this discourse with a solemn demand of attention ( v. 15 ): He that hath ears to hear, let him hear; which intimates, that those things were dark and hard to be understood, and therefore needed attention, but of great concern and consequence, and therefore well deserved it. "Let all people take notice of this, if John be the Elias prophesied of, then certainly here is a great revolution on foot, the Messiah's kingdom is at the door, and the world will shortly be surprised into a happy change. These are things which require your serious consideration, and therefore you are all concerned to hearken to what I say." Note, The things of God are of great and common concern: every one that has ears to hear any thing, is concerned to hear this. It intimates, that God requires no more from us but the right use and improvement of the faculties he has already given us. He requires those to hear that have ears, those to use their reason that have reason. Therefore people are ignorant, not because they want power, but because they want will; therefore they do not hear, because, like the deaf adder, they stop their ears.

Mal 4:5.

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