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Chorizin und Bethsaida
St. MATTHEW. condemned for their impenitence. A. 11,4051. Bethsaida! for if the mighty works, | unto heaven, shalt be brought down A.M. 4031 . . An. Olymp. which were done in you, had been to hell: for if the mighty works, which An. Olymp.
done in Tyre and Sidon, they would have been done in thee, had been have repented long ago
long ago a in sackcloth and
a in sackcloth and done in Sodom, it would have remained until ashes.
22 But'I say unto you," "It shall be more 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 you.
judgment, than for thee. 23 And thou, Capernaum, which art exalted 25 . At that time Jesus answered and said,
Jonah 3. 7, 8.-och. 10. 15. ver. 91,-- See Isai. 14. 13. Lam. 2. 1.
d Ch. 10. 15.- Luke 10. 21.
Chorazin was situated; but as Christ joius it in the same helan, to cover, or hidi, hence the tyling or slating of a censure with Bethsaida, which was in Upper Galilee, beyond house is called, in some parts of England, (particularly the sea, Mark vi. 45. it is likely that Chorazin was in the Cornwall) heling to this day; and the corers of books (in same quarter. Though the people in these cities were (ge- Lancashire) by the same name: so the literal import of the nerally) impenitent, yet there is little doubt that several received original word Adrs was formerly well expressed by it. Ilere the word of life. Indeed, Bethsaida itself furnished not less it means a state of the utmost woe, and ruin, and desolation; than three of the twelve apostles, Philip, Andrew, and Peter. to which these impenitent cities should be reduced. This See John i. 44.
prediction of our Lord was literally fulfilled; for, in the wars Tyre and Sidon] Were two heathen cities, situated on the between the Romans and the Jews, these cities were totally shore of the Mediterranean Sea, into which it does not appear destroyed, so that no traces are now found of Bethsaida, that Christ ever went, though he was often very nigh to them; Chorazin, or Capernaum. See Bp. Pearce. sce chap. xv. 21.
Verse 24. But it shall be more tolerable for the land of They would have repented long ago) IIancu, formerly, seems Sodom] In Lodomes, the land of the Sodomites ; i. e. the ancient here to refer to the time of Ezekiel, who denounced de- inhabitants of that city and its neighbourhood. struction against Tyre and Sidon, Ezek. xxvi. xxvii. and In Jude, verse 7. we are told that these persons are sufxxviii. Our Lord then intimates, that if Ezekiel had done "fering the vengeunce of eternal fire. The destruction of as many miracles in those cities, as himself had in Chorazin Sodom and Gomorrah happened A. M. 2107, which was and Bethsaida, the inhabitants would have repented in sack- 1897 years before the incarnation. What a terrible thought cloth and ashes, with the deepest and most genuine sorrow. is this! It will be more tolerable for certain sinners who have
Verse 22. But-it shall be more tolerable] Every thing will already been damned nearly four thousand years, than for help to overwhelm the impenitent at the tribunal of God, those who live and die infidels under the Gospel! There are the benefits and favours which they have received, as well as various degrees of punishments in hell, answerable to various the sins which they have committed.
degrees of guilt; and the contempt manifested to, and the Verse 23. Thou, Capernaum--exalted unto heaven] A Hc- abuse made of, the preaching of the Gospel, will rank semibrew metaphor, expressive of the utmost prosperity, and the infidel Christians in the highest list of transgressors, and purenjoyment of the greatest privileges. This was properly chase them the hottest place in hell! Great God! save the spoken of this city, because that in it our Lord dwelt, and Reader from this destruction ! wrought many of his miraculous works.
Day of judgment] May either refer to that particular time Shalt be brought down to hell] Perhaps not meaning here, in which God visits for iniquity, or to that great day in which the place of torment, but rather a state of desolation. The he will judge the world by the Lord Jesus Christ. The day original word is hudes 'Adns, from a, not, and odevy, to see- of Sodom’s judgment was that in which it was destroyed by the invisible receptacle or mansion of the dead, answering to fire and brimstone from heaven, Gen. xix. 24. and the day of 59800 sheol, in Hebrew; and implying often, Ist. the grave; judgment to. Chorazin, Bethsaida, and Capernaum, was the 2ly. the state of separate souls, or unseen world of spirits, time in which they were destroyed the Romans, ver. 23. whether of torment, Luke xvi. 23. or, in general, Rev. i. 18. But there is a day of final judgment, when Hades itself vi. 8. xx. 13, 14. The word hell, used in the common trans. || (sinners in a state of partial punishment in the invisible lation, conveys now an improper meaning of the original | world) shall be cast into the lake of fire and brimstone, which word; because hell is only used to signify the place of the is the second death. See Rev. xx. 14. danned. But as the word hell comes from the Anglo-Saxon, Verse 25. I thank thee] Equodoyoujeau cou, I fully agree with
Christ's invitation to the
weary and heavy laden.
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4.1, 4651. I thank thee, O Father, Lord of Father: and no man knoweth the An. OlSTAD. heaven and earth, because a thou || Son, but the Father ; " neither know- An. Olynp.
hast 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.
him. 26 Even so, Father; for so it seemed good in 28 Come unto me, all ye that labour and thy sight.
are heavy laden, and I will give you rest. 27 · All things are delivered unto me of my 29 Take my yoke upon you, and learn of me;
See Psal. 8. 9. 1 Cor. 1. 19, 27. & 2. 3. 2 Cor. 3. 14. ch. 16. 17.
ch. 28. 18. Luke 10.49. John 3. 35. & 13. 3. & 17.2. 1 Cor. 15. 27.
d 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 No man knoweth the Son, but the Father; neither knoweth all things according to the strictest holiness, justice, mercy, | any man, &c.] None can fully comprehend the nature and and truth.
attributes of God, but Christ; and none can fully compreWise anil prudent] The scribes and Pharisees, vainly puffed hend the nature, incarnation, &c. of Christ, but the Father. up by their fleshly minds, and having their foolish hearts The full comprehension and acknowledgment of the Godhead, darkened, refusing to submit to the righteousness of Gol, and the mystery of the Trinity, belong to God alone. (God's method of saving man by Christ) and going about to Verse 28. Come unto me] This phrase in the New Coveestablish their own righteousness, (their own method of saving nant implies simply, believing in Christ, and becoming his themselves) they rejected God's counsel, and God sent the disciple, or follower. peace and salvation of the Gospel to others, called here babes, All ye that labour and are heury laden] The metaphor here (his disciples) simple-hearted persons, who subınitted to be appears to be taken from a man who has a great load laid instructed and saved in God's own way. Let it be observed, upon him, which he must carry to a certain place: every that our Lord does not thank the Father that he had hidden step he takes, reduces his strength, and renders his load the these things from the wise and prudent, but that, seeing they more oppressive. However, it must be carried on; and he were hidden from them, he had revealed them to the others. labours, uses his utmost exertions, to reach the place where
There is a remarkable saying in the Talmudists, which it is to be laid down. A kind person passing by, and seeing casts light upon this: “Rab. Jochanan said, ' From the time his distress, offers to ease him of his load, that he may enin which the temple was destroyed, wisdom was taken away joy rest. from the prophets, and given to fools and children.' Bava The Jerus, heavily laden with the burdensome rites of the Bathra, fol. 12. Again, · In the days of the Messiah, every Mosaic institution, rendered still more oppressive by the species of wisdom, even the most profound, shall be revealed; additions made by the scribes and Pharisees, who, our Lord and this even to children.” Synop. Sohar. fol. 10.
says, (chap. xxiii. 4.) bound on heavy burdens ; and labourVerse 26. Eren so, Father) Não o matng. An emphaticalling, by their observance of the law, to make themselves ratification of the preceding address.
pleasing to God, are here invited to lay down their load, and It was right that the heavenly wisdom, despised, rejected, receive the salvation procured for them by Christ. and persecuted by the scribes and Pharisees, should be offer- Sinners, wearied in the ways of iniquity, are also invited ed to the simple people, and afterwards to the foolish people, to come to this Christ, and find speedy relief. the Gentiles, who are the children of wisdom; and justify Penitents, burthened with the guilt of their crimes, may God in his ways, by bringing forth that fruit of the Gospelcome to this Sacrifice, and find instant pardon. of which the Pharisees refused to receive even the seed.
Belieters, sorely tempted, and oppressed by the remains Verse 27. All things are delivered unto me of my Father] This of the carnal mind, may come to this Blood, that cleanseth is a
great truth, and the key of the science of salvation. The from all anrighteousness; and purified from all sin, and man Christ Jesus receives from the Father, and in conse- powerfully succoured in every temptation, they shall find quence of bis union with the Eternal Godhead, becomes the uninterrupted rest in this complete Saviour. Lord and Sovereign Dispenser of all things. All the springs of All are invited to come, and all are promised rest. If few the divine favour are in the hands of Christ, as Priest of God, find rest from sin and vile affections, it is because few come and atoning Sacrifice for men : all good proceeds from him, to Christ to receive it. Saviour, Mediator, Head, Pattern, Pastor, and Sovereign
Verse 29. Take my yoke upon you] Strange paradox! that Judge of the whole worlal.
a man already weary and overloaded, must take a new weight:
Ilhat is to be understood
by the yoke of Christ.
A.M. 40:31. for I am meek and a lowly in heart:
90 For my yoke is easy,
my An. Olymp
band ye shall find rest unto your burden is light.
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2 Zech. 9. 9. Phil. 2. 7,8. Jer, 6. 16.
€ 1 John 5. 3.
upon hiin, in order to be eased and find rest! But this advice in compassion, I stand in my own nature, and dissipate the is similar to that saying, Psal. Iv. 22. Casi thy burden upon darkness of their ignorance with the light of the lamp of the Lord, and he will sustain thee ; i. e. trust thy soul and con- wisdom.” Bhagvat Geeta, p. 84. cerns to him, and he will carry both thyself and thy loud.
I am meek and lowly in heart] Wherever pride and anger The word sy ával, among the Jews, which we properly dwell, there is nothing but mental labour and agony ; but enough translate yoke, signifies not only that sort of neckwhere the meekness and humility of Christ dwell, all is smooth, harness by which bullocks drew in waggons, carts, or in the eren, peaccable, and quiet ; for the work of righteousness is plough ; but also any kind of bond or obligation, to do some peace, and the effect of righteousness juielness and assurance | particular thing, or to do some particular work. By them it for ever, Isai. xxxii. 17.
is applied to the following things: Verse 30. For my yoke is easy] My Gospel imposes nothing ]. The yoke of the KINGDOM of learen, Dinunnarna 579 that is difficult ; on the contrary, it provides for the complete obedience to the revealed will of God. removal of all that which oppresses and renders man mise- 2. The yoke of the Law, on by-the necessity of obeyrable, 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, 7130 313—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 lore ? 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 4. The yoke of REPENTANCE, nown bu suy—without which, satisfied and infinitely happy? Taste, and know, by expe- | they knew, they could not enter into the kingdom of heaven. rience, how good the Loid is, and how worthy his yoke is to | With the Jews, repentunce not only implied forsaking sin, but be taken, borne, and loved. This most tender invitation of fasting, mortification, &c. the compassionate Jesus, is sufficient to inspire the most diffi- 5. The yoke of FAITH, 131 1—the necessity of believing dent soul with confi.ience. See on Mark viii, 34.
in the promised Messiah. Creeshna, the incarnate God of the Hindoos, is represented 6. The piVINE yoke, saying 5-the obligation to live in the Geeta addressing one of his beloved disciples thus: “I a spiritual life; a life of thanksgiving and gratitude unto am the creator of all things, and all things proceed from me. God. Those who are endued with spiritual wisdom, believe this, In Shemoth Rabba it is said, « Because the ten tribes did and worship ine: their very hearts and minds are in me; not take the yoke of the holy and blessed God upon them; they rejoice among themselves, and delight in speaking of therefore Sennacherib led them into captivity.” my name, and teaching one another my doctrine. I gladly Christ's yoke means, the obligation to receive him as the inspire those who are constantly employed in my service, MESSIAH, to believe his doctrine, and to be in all things conwith that use of reason by which they come unto me; and, formed to his Word and to his Spirit.
Jesus and his disciples go through the corn-fields on the sabbath, and the latter pluck and eat some of the ears, at schich 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, 15-01. 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 bod trees known by their fruits-evil and good The disciples pluck and eat
ears of corn on the sabbath day.
men by their conduct, 33–37. Jonah a sign of Christ's death and resurrection, 35-40. The men of Nineveh . and the queen of the south shall rise up in the judgment against the Jews, 41, 49. Of the unclean spirit, 43---43. Christ's mother and brethren seek him, 46–50.
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T that time * Jesus went on the unto him, Behold, thy disciples do AM, 1031.
sabbath day through the corn; that which is not lawful to do upon An. Olymp.
and his disciples were an-hungred, the sabbath day, and began to pluck the ears of corn, and to 3 But he said unto them, Have ye not read eat.
what David did, when he was an-hungred, 2 But when the Pharisees saw it, they said | and they that were with him;
: Deut. 23. 25. Mark 2. 23. Luke 6. 1.
0 1 Sam. 21.6.
NOTES ON CHAP. XI.
πρωτον, , the first sabbath after the second day of the Pass-over. Verse 1. At that tiine Jesus went on the sabhuth day through || This is deu tegodeu tipov, the secoud sabbath after that second the corn] “ The time is determined by Luke in these day. And so of the rest. In the Jerusalem Tnlmud, the words, x 62662.TW deur EcoreguTW, that is, on the savvuth from word x"211019 nav shebeth protogamiya, the sabbath, mewa the second-first.
gay ope60s, of the first marriage, is a composition not very un1. Provision was made by the divine Law, that the sheaf like.” Lightfoot. of first-fruits should be ontered on the second day of the Pass- His disciples tuere an-hungred) Were hungry. The former over week, Lecit. xxiii. 10, 11. On the morrow after the is a mode of expression totally obsolete. Ilow near does the sabbath, the priest shall shake (or ware) it. Not on the mor- translation of this verse come to our ancient mother-tongue, row after the ordinary sabbath of the week, but the morrow the Anglo-Saxon! Se pælend fos on rerre-dæz ofen æcrar. after the first of the Pass-over week, which was a sabbatic sodlice hyr leornmy-cnhtas hingnede. and big ongunnun day, Exod. xii. 16. Levit. xxiii. 7. Ilence the seventy, pluccian þa ear and etan— The Healer went on rest-day oper EZAUZICI TNS TEWTNS, the morrow of the first day; the Chaldee', acres : truly his learning knights hungred, and they began to the morrow after the holy day. The Rabbins, Solomon and pluck the ear and caten. We may well wonder at the extreme Menuchen, have it, On the morrow after the first day of the poverty of Christ and his disciples. Ile was himself present Pass-over feast; of which mention had been made in the with them, and yet permitted them to lack bread! A man, verses foregoing
therefore, is not forsaken of God because he is in want. It But now, from the second day of the Pass-over so- is more honourable to suffer the want of all temporal things lemnity, wherein the sheaf was offered, were numbered seven in fellowship with Christ and his followers, than to have all vecks to Pentecost : for the day of the sheuf, and the day of things in abundance in connexion with the world. Pentecost, did mutually respect each other; for on this second Verse 2. Thy disciples do that which is not larful to do] The day of the Pass-over, the offering of the sheuf was suppli- Jews were so superstitious concerning the observation of the catory, and by way of prayer, beseeching a blessing upon sabbath, that in their wars with Antiochus Epiphunes, and the the new corn, and leave to eat it, and to put in the sickle into | Romans, they thought it a crime even to attempt to defend the standing corn. Now, the offering of the first-fruit loaves, themselves on the sabbathi : when their enemies observed this, on the day of Pentecost, (Levit. xxiii. 15, 16, 17.) did respect they deferred their operations to that day. It was through the giring of thanks for the finishing and housing of the barley- this, that Pompey was enabled to take Jerusalern. Dion Cass. harrest. Therefore, in regard of this relation, these two | lib. xxxvi. solemnities were linked together, that both might respect the Those who know not the spirit and design of the divine harvest ; that, the harvest beginning; this, the harvest end- | Law, are often superstitious to inhumanity, and indulgent to ed: this depended on that, and was numbered seven weeks impiety. An intolerant and censorious spirit in religion, is after it. Therefore, the computation of the time coming one of the greatest curses a man can well fall under. between, could not but carry with it the memory of that Verse 3, 4. llare ye not read what David did] The original second day of the Pass-over week; and hence Pentecost is history is in 1 Samn. xxi. 1-6. called the feast of weeks, Deut. xvi. 10. The true calculation When he was an-hungred] Here hearken to Kimchi proof the time between, could not otherwise be retained, as to ducing the opinion of the ancients concerning this story in sabbaths, but by numbering thus: this is cc. ATOV SOU Tigo- Il these words: “ Our Rabbins of blessed memory say, that he
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Our Lord vindicates their conduct, St. MATTHEW.
because they were without food. 4 How he entered into the house of 8 For the Son of man is Lord even A. M. 4051. An Olymp. God, and did eat a the shew-bread, of the sabbath day.
which was not lawful for him to eat, g q' And when he was departed neither for them which were with him, but only thence, he went into their synagogue: for the priests ?
10 And, behold, there was a man which hand 5 Or have ye not read in the law, how that his hand withered. And they asked him," sayon the sabbath days, the priests in the temple ing, Is it lawful to heal on the sabbath days ? profane the sabbath, and are blameless ? that they might accuse him. 6 But I say unto you, That in this place, is 11 And he said unto them, What man shall one greater than the temple.
there be among you, that shall have one sheep, 7 But if ye had known what this meaneth, and "if it fall into a pit on the sabbath day, will * I will have mercy, and not sacrifice, ye would he not lay hold on it, and lift it out ? not have condemned the guiltless.
12 How much then is a man better than a
· Exod. 25. 30. Lev. 24 5.-_ Exod. 29. 32, 33. Lev. 8. 31. & 21. 9.
• Nuin. :8.9. John 7. 22. 2 Chron. 6. 18. Mal. 3. 1.
flos. 6. 6. Mic. 6. 6,7, 8. ch. 9. 13. Mark 3. 1. Luke 6 6. -8 Luke
13. 14. & 14. 3. Johu 9. 16. - See Exod. 23. 4, 3. Deut. 22. 4.
gave him the shew-bread, &c. The interpretation also of the Verse 6. In this place, is one greater than the temple.] Does clause, Yea, though it were sanctified this day in the vessel, is not our Lord refer here to Mal. iii. 1.? Confer this with this: It is a small thing to say, that it is lawful for us to eat Heb. iii. 3. The Jews esteemed nothing greater than the THESE LOAVES taken from before the Lord, when we are | Temple, except that God who was worshipped in it. Christ, hungry; for it would be lawful to ent this rery loaf which is by asserting he was greater than the temple, asserts that he now sct on, which is also sanctified in the vessel, (for the table was God; and this he does, in still more direct terms, ver. 8. sanctifieth) it would be lawful to eat even this, when another | The Son of man is Lord of the sabbath—is Institutor and Goloaf is not present with you to give us, and we are so hunger- rernor of it. Compare this with Gen. ii. 3. and see the notes bitten. And a little after, There is nothing which may
hinder || there. ticking care of life, beside idolatry, adultery, and murder. Verse 7. I will have mercy, &c.) See this explained, ch. ix. That is, a man, according to them, should do any thing but 13. There are four ways in which positive laws may cease these, in order to preserve life.” See Lightfoot.
to oblige. He entered into the house of God] Viz. the house of Ahi- First, by the natural law of necessity. melech the priest, who dwelt at Nob, with whom the taber- Secondly, by a particular law, which is superior. nacle then was, in which the divine presence was mani- Thirdly, by the law of charity and mercy. fested.
Fourthly, by the dispensation and authority of the Lawgirer. And did eat the shew-bread) Tous optous ons nogaleriw;—in These cases are all exemplified from verse 4 to verse 8. Hebrew, 30 ans lechem panim-bread of the presence, or Verse 8. The Son of man is Lord even of the sabbath day.) faces, because this bread was to be set continually, on 1907 The change of the Jewish into the Christian sabbath, called the lipncy Yehovuh, before the face of Jehovah. See the notes on Lord's day, Rev. i. 10. shews that Christ is not only the Lord, Exod. xxv. 23. and 30.
but also the truth and completion of it. For it seems to have “Since part of the frankincense put in the bread was to been by an especial providence that this change has been be burnt on the altar for a memorial, Lev. xxiv. 7. and since made, and acknowledged all over the Christian world. Aaron and his sons were to eat it in the holy place, it is Verse 10. A man which had his hand withered.] Probably evident that this bread typified Christ, first presented as a through a partial paralysis. The man's hand was withered; sacrifice to, or in the presence of Jehovah, and then becom- but God's mercy had still preserved to him the use of his feet; ing spiritual food to such as, in and through him, are spi- | he uses them to bring him to the public worship of God, and ritual priests to God. See Rev. i. 6. v. 10. xx. 6. also 1 Pet. Jesus meets and heals him there. How true is the proverb ij. 5." Parkhurst.
It is never so ill with us, but it might be much worse. Verse 5. The priests-profane the sabbath] Profane, i. e.
Verse 11. If it fall into a pit on the sabbath day, &c.] It put it to what might be called a common use, by slaying and was a canon among the Jews; “We must take a tender care offering up sacrifices, and by doing the services of the temple, of the goods of an Israelite. Hence, as on common days, Exod. xxix. 38. Numb. xxviii. 9.
“ If a beast fall into a ditch, or into a pool of water, let