Page images
PDF
EPUB
[blocks in formation]

Verse 11. A greater than John the Baptist] A sixth exceltency 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. Isai. xl. 3. and Mal. iii. 1. where Jesus Christ himself seems to be the speaker. 2dly. Because he had the privilege of shewing the fulfilment of their predictions, by pointing out that Christ as now come, which they foretold should come. And 3dly. Because he saw and enjoyed that salvation, which they could only foretel. See Quesnel, Notwithstanding, he that is least in the kingdom of heaven] By the kingdom of heaven in this verse is meant, the fulness of the blessings of the gospel of peace; which fulness 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 Saviour 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 chap. iii. 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 shewed 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 Luke vii. 28, 29, 30. He that will take, get possession of the kingdom of righteousness, peace, and spiritual joy, must be in earnest; all hell will ophim in every step he takes; and if a man be not abso

pose

||lutely determined to give up his sins and evil companions, and have his soul saved at all hazards, and at every expence, he will surely perish everlastingly.

Verse 13. All the prophets and the law prophesied until John.] I believe goσay means here, they taught, or continued to instruct. They were the instructors concerning the Christ who was to come, till John came and shewed 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.

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. iii. 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, chap. iv. 5, 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 inanifest, 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 shews not only a bad but a ruined cause. They are deeply and wilfully 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 ?]

The capricious character

A. M. 401,

A. D 27.

[blocks in formation]

COL. 3.

ed unto

a

the markets, and calling unto their ing, and they say, Behold a man glutAn. Olymp. fellows, tonous, and a winebibber, a friend of 17 And saying, We have piped unto publicans and sinners. || you, and ye have not danced; we have mourn-is justified of her children. and ye you, have not lamented. 18 For John came neither eating nor drinking, and they say, He hath a devil.

[blocks in formation]

But wisdom

d

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

19 The Son of Man came eating and drink- 21 Woe unto thee, Chorazin! woe unto thee,

a John 8. 48.

That is, the Jewish people-ry year avrny, this race: and so the word y is often to be understood in the Evangelists. In the markets] Or, places of concourse, ayogais, from yug, 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 Tags, companions, many of the best MSS. have Tigo, 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-und ye have not lamented.] Ye have not smote the breast: oux exolaste, from Topal, to strike, or beat the breasts with the hands, particularly in lamentation. So used Nah. ii. 7. Luke xviii. 13. xxiii. 48. and by the best Greek and Roman writers. There is an allusion here to those funeral lamentations explained chap. ix. 23.

b Ch. 9. 10. Luke 7. 35.- d Luke 10. 13, &c.

lent, 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, ia modern English.

Some suppose that our blessed Lord applies the epithet of nopia, 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 Prov. viii. Others have supposed that by the children, or sons (Txvev) of wi dom, our Lord incans 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 scriously 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 elects of a thing, its children. So in Job, chap. v. 7. sparks emitted by coals, are termed ¬ 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

to read yw, works, instead of TEXYWY, sons or children. Wisdom is vindicated by her works, i. e. the good effects prove that the cause is excellent.

Verse 18. For John came neither eating nor drinking] Lead-world, together with the Syriac, Persic, Coptic, and Ethiopic, ing a very austere and mortified life: and yet, ye 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 damon, 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, &c.] 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 excel

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 Luke vii. 35.

Verse 20. Then begun 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. Woe unto thee, Chorazin-Bethsaida !] It would be better to translate the word ovas oo, alas for thee, than woe 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 and Bethsaida

A.D. 7.

CCI. 3.

[blocks in formation]

A. D. 27.

A.M. 4031. An. Olymp.

CCI. S.

Bethsaida! for if the mighty works, 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.

An. Olymp. which were done in you, had been
done in Tyre and Sidon, they would
have repented long ago
a in sackcloth and
ashes.

2

22 But I say unto you, It shall be more

d

24 But I say unto you, That it shall be more tolerable for Tyre and Sidon at the day of judg-tolerable for the land of Sodom in the day of ment, than for judgment, than for thee.

you.

23 And thou, Capernaum, which art exalted

Jonah 3. 7, 8.- ch. 10. 15. ver. 24.- - See Isai. 14. 13. Lam. 2. 1.

Chorazin was situated; but as Christ joins it in the same censure with Bethsaida, which was in Upper Galilee, beyond the sea, Mark vi. 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 John i. 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 chap. xv. 21.

They would have repented long ago] Пa, formerly, seems here to refer to the time of Ezekiel, who denounced destruction against Tyre and Sidon, Ezek. xxvi. xxvii. and xxviii. 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. Verse 22. But it shall be more tolerable] Every thing will help to overwhelm the impenitent at the tribunal of Godthe benefits and favours which they have received, as well as the sins which they have committed.

25 At that time Jesus answered and said,

4 Ch. 10. 15.- Luke 10. 21.

helan, to cover, or hide, hence the tyling 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 Ads was formerly well expressed by it. Here it means a state of the utmost woe, 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] In Eodour, the land of the Sodomites; i. e. the ancient inhabitants of that city and its neighbourhood.

In Jude, verse 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

Verse 23. Thou, Capernaum-exalted unto heaven] A He-abuse made of, the preaching of the Gospel, will rank semibrew 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 Aồng, from a, not, and day, to see the invisible receptacle or mansion of the dead, answering to

sheol, in Hebrew; and implying often, 1st. the grave; 2dly. the state of separate souls, or unseen world of spirits, whether of torment, Luke xvi. 23. or, in general, Rev. i. 18. vi. 8. xx. 13, 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,

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. xix. 24. and the day of judgment to Chorazin, Bethsaida, and Capernaum, was the time in which they were destroyed by the Romans, ver. 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. xx. 14.

Verse 25. I thank thee] Eoμohoyovμai co, I fully agree with

Christ's invitation to the

A. D. 27.
CCI. S.

a

[blocks in formation]

A.M. 4051. An. Olymp.

A. D. 27.

CCI. 3.

A.M. 4051. I thank thee, O Father, Lord of Father: and no man knoweth the An. Olymp. heaven and earth, because thou Son, but the Father; neither knowhast hid these things from the wise eth any man the Father, save the and prudent, and hast revealed them unto Son, and he to whomsoever the Son will reveal babes.

b

[blocks in formation]

him.

[blocks in formation]

'See Psal. 8. 2. 1 Cor. 1. 19, 27. & 2. 3. 2 Cor. 3. 14.b ch. 16. 17. ch. 28. 18. Luke 10. 22. John 3. 35. & 13. 3. & 17.2. 1 Cor. 15. 27.

John 1. 18. & 6. 46. & 10. 15.-e John 13. 15. Phil. 2. 5. 1 Pet. 2. 21. 1 John 2.6.

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] Nai o maτng. 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 favour are in the hands of Christ, as Priest of God, and atoning Sacrifice for men: all good proceeds from him, as Saviour, Mediator, Head, Pattern, Pastor, and Sovereign Judge of the whole world.

[ocr errors]

No man knoweth the Son, but the Father; neither knoweth any man, &c.] None can fully comprehend the nature and attributes of God, but Christ; and none can fully comprehend the nature, incarnation, &c. 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 labour 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 labours, 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, (chap. xxiii. 4.) bound on heavy burdens; and labouring, 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, burthened 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 succoured in every temptation, they shall find uninterrupted rest in this complete Saviour.

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

[blocks in formation]

upon him, in order to be eased and find rest! But this advice is similar to that saying, Psal. Iv. 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 labour 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, Isai. xxxii. 17.

ous.

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 y ával, among the Jews, which we properly enough translate yoke, signifies not only that sort of neckharness by which bullocks drew in waggons, 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, Drawn misbo bipobedience to the revealed will of God. 2. The yoke of the Law,

the necessity of obey

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 grieving all the rites, ceremonies, &c. of the Mosaic institution. Hear the whole: Thou shalt love the Lord thy God with 3. The yoke of the PRECEPT, by-the necessity of all thy heart, and thy neighbour as thyself. Can any thing be performing that particular obligation, by which any person more congenial to the nature of man than love? such a love had bound himself, such as that of the Nazarite, &c. 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 Mark viii. 34.

Creeshna, the incarnate God of the Hindoos, is represented in the Geeta addressing one of his beloved disciples thus : am the creator of all things, and all things proceed from me. Those who are endued with spiritual wisdom, believe this, and worship ine: 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,

4. The yoke of REPENTANCE, wn bu by—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, &c.

5. The yoke of FAITH, -the necessity of believing in the promised Messiah.

[blocks in formation]

CHAPTER XII.

Jesus and his disciples go through the corn-fields on the sabbath, and the latter pluck and eat some of the ears, at which the Pharisees take offence, 1, 2. Our Lord vindicates them, 3-8. The man with the withered hand cured, 9-13. The Pharisees seek his destruction, 14. He heals the multitudes, and fulfills certain prophecies, Heals the blind and dumb damoniac, 22, 23. The malice of the Pharisees reproved by our Lord, 24-30. The sin against the Holy Ghost, 31, 32. Good and bad trees known by their fruits-evil and good

15-91.

« PreviousContinue »