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Christ now says that if to the admonitions of Ezekiel, had been added so many and such great miracles as he had exhibited in these cities of Galilee, they would probably have done what the Ninevites did formerly, when they repented of their sins with signs of the greatest grief, in dust and ashes: whence he infers the great guilt of Bethsaida and Chorazin, who, although admonished by such great signs had not repented of their sins, nor received his doctrine. They were more hardened and irreclaimable than some of the most corrupt heathens. We are not to suppose that Christ here spoke with absolute certainty of what the event would have been, had his miracles been wrought in Tyre and Sidon: for although we find that Jesus on many occasions discovered that he knew what was in the hearts of men, and though he might therefore be enabled to perceive what would take place, in case certain circumstances happened; yet, as those who now attended upon him did not attribute so much to him, it is more likely that he suited his discourse to their apprehensions, and spoke of what was very probable, in all human judgment, after carefully weighing things.

If it should be asked, why God withheld from the Tyrians and Sidonians such advantages as would have proved the means of their reformation; it may be answered, that there is no greater difficulty here, than in a thousand other instances, in which God gives to sinners sufficient evidence for their conviction and reformation, if they would attend to it with unprejudiced minds; but not all which might be bestowed. In this case it is the duty of men to accept with gratitude what God bestows; and not to prescribe to him what, or how much, he should give.

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

Some would here render "in a day of punishment," supposing that Christ referred not to the final judg

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ment, but to the period when God would punish the Jews with temporal calamities for rejecting the Messiah. At that time it would appear that their sufferings were greater than those formerly endured by the inhabitants of Tyre and Sidon. In which ever way we understand the words, it appears from them that the guilt contracted by resisting the evidence of miracles is peculiarly great, and deserves extraordinary punish

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23. And thou Capernaum, which art exalted unto heaven, shalt be brought down to hell, "to the grave:" for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day.

Thou, who art rich and flourishing by thy trade, shalt be entirely ruined and destroyed; which happened in the war between the Jews and Romans; so that there are no vestiges of it remaining; nor of Bethsaida and Chorazin. To be lifted up to heaven, is a proverbial expression for being in a flourishing condition, or in an exalted station: the opposite to this, to be degraded and ruined, is expressed by being brought down to hell; not to the place of punishment reserved for the wicked, but to the grave, to the lowest place. The prophet Isaiah says of the king of Babylon (xiv. 15.) for thou hast said in thine heart, I will ascend into heaven: I will exalt my throne above the stars of God." Thus he expresses the prosperity which that monarch once enjoyed; but he adds, (verse 15.) yet thou shalt be brought down to hell, to the sides of the pit."

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

The calamities which shall come upon thee for rejecting my miracles, shall be more dreadful than those which befel Sodom.

25. At that time Jesus answered and said, or," said:" for there is no reply to any thing foregoing; I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and revealed them unto babes.

Christ turns away from the painful consideration of the rejection of his doctrine by the inhabitants of the great cities and learned men, of that age, together with the dreadful calamities which would ensue thence, to admire the wisdom of God, as displayed in such an order of things: for hereby it would appear to future generations that the gospel of Christ was not established in the world by the authority of the great; but by the force of its own evidence, which first made an impression upon the minds of the lower classes of mankind. As if he had said; "I admire the wisdom of thy Providence, O thou sovereign disposer of all things, that in the course of it, the gospel should be received by those who are held in contempt by. men famed for their wisdom and prudence in the world; as it will thereby have less the appearance of being a scheme of worldly policy, countenanced by the powers of this world; and therefore will appear, in distant ages, more credible, and more likely to have come from God."

26. Even so, i. e. I thank thee, Father: for so, "because so," it seemed good in thy sight.

We are not to understand by this language, that there was no good reason why God was so pleased; but that he had the best reasons for this conduct, such

as we have just mentioned, and for which he deserved the highest praise.

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27. All things are delivered to me of my Father; or, as the passage is better rendered, "my Father hath instructed me in all things;" and no man, one," knoweth the Son but the Father; neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him.

The great and learned among the Jews had rejected the Messiah; yet, notwithstanding the contempt with which he was treated, he claimed to himself the high honour of possessing a complete knowledge of the secret designs of the Divine Being, respecting the salvation of makind, and the disposal of every thing that was necessary for this purpose. The words may be thus paraphrased. "All things that relate to the reception and propagation of the gospel, are delivered to me by my Father: he only is perfectly acquainted with the full extent of my commission; with what is requisite for its success, and with what will be its final result; and it is his will that the true knowledge and worship of himself, in all future ages, should be communicated to mankind by means of my gospel, all the rest of mankind being sunk in gross ignorance and idolatry." It is necessary to understand the language of Christ as here referring to the gospel, and not to any supreme dominion over the whole creation, with which he is supposed to be invested; because it is of the gospel that he is here speaking, and after saying that all things were delivered to him by his Father, he adds immediately; "no man knoweth the Father and knoweth the Son;" which shews that it is of knowledge and not of power that he speaks.

28.

Come unto me all ye that labour and are heavy-laden, and I will give you rest.

This knowledge of the true God I am desirous of communicating unto all; and it is peculiarly comfortable and reviving to those who are oppressed with a sense of their ignorance and guilt: all such, without exception, I invite to come to me, that they may find true rest and peace in the belief of the gospel, and in the practice of the duties which it enjoins. The burthens which I shall impose upon you, are lighter than those of Moses; the duties that I prescribe will promote your present as well as your future happiness; it is not my disposition or wish to impose any other.

29. Take my yoke upon you, submit to my commands; and learn of me; submit yourselves to my instruction. For

I am meek and lowly in heart.

There is no reason why you should fear me on account of a consciousness of guilt: you will have in me a teacher who is mild and benign, not severe and morose like the Pharisees.

And ye shall find rest unto your souls; relief and comfort to your minds. 30. For my yoke is is easy, and my burthen is light*.

"The gracious invitation contained in the last verses of this chapter where my text is, seems peculiarly adapted to the laborious poor, and probably was addressed to a number of them, whom Jesus saw engaged in some toilsome occupation; perhaps in harvest-work: for it appears, from the words immediately following, that the corn was ripe." See Chap. xii. 1. Turner's Serm. p. 254.

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