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 3 he that is least in the kingdom of heaven is greater than he.

1 Isa. xl. 3. Mal. iii. 1. Luke i. 76. John V. 35. 3 John i. 15, 27; iii. 30.

way. That is, prepare the people; make them ready, by proper instructions, to receive the Messiah.

11. Them that are born of women. This is an emphatic way of saying that there had never been a greater man than John. See Job xiv. 1. He that is least in the kingdom of heaven, is greater than he. The phrase, kingdom of heaven, is used in many senses. See Note, Matt. iii. 2. It here probably means, in preaching the kingdom of God, or the gospel. It could hardly be affirmed of the obscurest and most ignorant Christian, that he had clearer views than Isaiah or John. But of the apostles of the Saviour, of the first preachers, who were with him, and who heard his instructions, it might be said, that they had more correct apprehensions than any of the ancient prophets, or John.

12. And from the days of John, &c. That is, from the days when John began to preach. It is not known how long this was, but it was not probably more than a year. Our Saviour here simply states a fact. He says there was a great rush, or a crowd pressing to hear John. Multitudes went out to hear him, as if they were about to take the kingdom of heaven by force. See Matt. iii. 5. So, says he, it has continued. Since the kingdom of heaven, or the gospel, has been preached, there has been a rush to it. Men have been earnest about it; they have come pressing to obtain the blessing, as if they would take it by violence. There is allusion here to the manner in which cities were taken. Besiegers pressed upon them with violence, and demolished the walls. With such earnestness and violence, he says, men had pressed around him and John, since they began to preach. There as no allusion here to the manner in which

12 And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take 5 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.

Or, is gotten by force, and they that thrust 5 Luke xvi. 19. men, take it, &c. Eph. vi. 11-13. Mal. iv. 5. 6 Ch. xvii. 12.

individual sinners seek salvation; but it is a simple record of the fact that multitudes had thronged around him and John to hear the gospel.

13. All the prophets, &c. It is meant by this verse that John introduced a new dispensation; and that the old one, where the prophets and the law of Moses were the guide, was closed when he preached that the kingdom of heaven was at hand. the law is meant the five books of Moses; by the prophets, the remainder of the books of the Old Testament.

By

14. 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, &c. 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. 2 Kin. ii. 11. The prophet Malachi, ch. iv. 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, ch. i. 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 also appear to usher in the promised Messiah, and to grace his advent. See Matt. xvi. 14; xvii. 10. John i. 21. This expectation was the reason why he used the words, if ye will receive

16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,

17 And saying, We have piped

1 Rev. ii. 7. 2 Luke vii. 31.

it, implying that the affirmation that John was the promised Elijah, was a doctrine contrary to their expectation. 15. He that hath ears, &c. This expression is frequently used by Christ. It is a proverbial expression, implying that the highest attention should be given to what was spoken. The doctrine about John he regarded as of the greatest importance. He among you, says Christ, that has the faculty of understanding this, or will believe that this is the Elijah spoken of, let him attend to it, and remember it. 16-19. But whereunto shall I liken, &c. Christ proceeds to reprove the inconsistency and fickleness of that age of men. He says they were like children. Nothing pleased them. He refers here to the plays or sports of children. Instrumental music, or piping, and dancing, were used in marriages and festivals, as a sign of joy. Children imitate their parents and others, and act over in play what they see done by others. Among their childish sports, therefore, was probably an imitation of a wedding, or festal occasion. We have seen also (Note, Matt. ix. 23), that funerals were attended with mournful music, and lamentation, and howling. It is not improbable that children also, in play, imitated a mournful funeral procession. One part are represented as sullen and dissatisfied. They would not enter into the play. Nothing pleased them. The others complained of it. We have, said they, taken all pains to please you. We have piped to you, played lively tunes, and engaged in cheerful sports, but you would not join with us; and then we have played different games, and imitated the mourning at funerals, and you are equally sulien; you have not lamented; you have not joined with us. Nothing pleases you. So, said Christ, is this generation of men. John came one way; neither eating nor drinking, abstaining as a Nazarene, and

18 For John came neither eating nor drinking, and they say, 3 He hath a devil.

19 The Son of man came eating

3 Ch. x. 25. John vii. 20.

you are not pleased with him. I, the Son of man, have come in a different manner, eating and drinking; not practising any austerity, but living like other men, and you are equally dissatisfied. Nay, you are less pleased. You calumniate him, and abuse me for not doing the very thing which displeased you in John. Nothing pleases you. You are fickle, changeable, inconstant, and abusive. ¶ Markets. Places to sell provisions; places of concourse where also children flocked together for play. We have piped. We have played on musical instruments. A pipe was a wind instrument of music, often used by shepherds.

Neither eating nor drinking. That is, abstaining from some kinds of foods, and wine, as a Nazarene. It does not mean that he did not eat at all, but that he was remarkable for abstinence. He hath a devil. He is actuated by a bad spirit. He is irregular, strange, and cannot be a good man. The Son of man came eating and drinking. That is, living as others do; not practising austerity; and they accuse him of being fond of excess, and seeking the society of the wicked. Gluttonous. One given to excessive eating. Wine-bibber. One who drinks much wine. A great drinker. Jesus undoubtedly lived according to the general customs of the people of his time. He did not affect singularity; he did not separate himself as a Nazarene ; he did not practise severe austerities. He ate that which was common, and drank that which was common. As wine was a common article of beverage among the people, he drank it. It was the pure juice of the grape, and for anything that can be proved, it was without fermentation. In regard to the kind of wine which was used, see Note, John ii. 10.No one should plead this example, at any rate, in favour of making use of the wines that are commonly used in this country

for you.

23 And thou, Capernaum, which 1 art exalted unto heaven, shalt be brought down to hell for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.

24 But I say unto you, 3 That it

Isa. xiv. 13-15, Lam. ii. 1. 2 Gen. xiii. 13; xix. 24, 25. Ezek. xvi. 48-50. 3 Ver. 24.

most obstinate siege of five months. There are no signs now of the ancient city. It is the residence only of a few miserable fishermen, and contains, amidst the ruins of its former magnificence, only a few huts. Thus was fulfilled the prophecy of Ezekiel: "Thou shalt be built no more; though thou be sought for, yet shalt thou never be found again," xxvi. 21. For a description of Tyre as it was formerly, and as it is now, see Notes on Isa. xxiii. In sackcloth and ashes. Sackcloth was a coarse cloth, like canvas, used for the dress of the poor, and for the more common articles of domestic economy. It was worn also as a sign of mourning. The Jews also frequently threw ashes on their heads, as expressive of grief. Jer. vi. 26. The meaning is, that they would have repented with expressions of deep SOITOW Like Nineveh, they would have seen their guilt and danger, and would have turned from their iniquity. Heathen cities would have received him better than the cities of the Jews, his native land.

23. And thou, Capernaum. See Note, Matt. iv. 13. Which art exalted to heaven. This is an expression used to denote great privileges. Christ meant, that the people were peculiarly favoured with instruction. The city was prosperous. It was successful in commerce. It was signally favoured by its wealth. Most of all, it was signally favoured by the presence, the preaching, and the miracles of the Lord Jesus Christ. Here he spent a large part of his time in the early part of his ministry; and in Capernaum and its neighbourhood he performed his chief miracies. Shall be brought down to hell. This does not mean that all the people should go to hell; but that the

25 At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.5

4 Luke x. 21, 22. 5 Psa. viii. 2. Jer. i. 7, 8. 1 Cor. i. 27.

city which had flourished so prosperously, should lose its prosperity, and occupy the lowest place among cities The word hell is used here, not to denote a place of punishment in the future world, but a state of desolation and destruction as a city. It stands in contrast with the word heaven. As their being exalted to heaven, did not mean that the people would all be saved, or dwell in heaven, so their being brought down to hell refers to the desolation of the city. Their privileges, honours, wealth, &c., should be taken away, and they should sink as low among cities as they had been before exalted. This has been strictly fulfilled. In the wars between the Jews and the Romans, Chorazin, Bethsaida, Capernaum, &c., were so completely desolated, that it is difficult to determine their former situations. It is not to be denied also that Christ here threatened future punishment on those who rejected him. The truth inculcated is, that those who are peculiarly favoured must be punished accordingly if they abuse their privileges. If the mighty works-had been done in Sodom. See Note, Matt. x. 15. Sodom was destroyed on account of its great wickedness. Christ says, if his miracles had been done there, they would have repented, and consequently the city would not have been destroyed. As it was, it would be better for Sodom in the day of judgment than for Capernaum, for its inhabitants would not be called to answer for the abuse of

so great privileges.

25, 26. From the wise and prudent. That is, from those who thought themselves wise-wise according to the world's estimation of wisdom-the men of philosophy, and self-conceit, and science,

27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth 2 any man the Father, save the Son, and he to

1 Ch. xxviii. 18. Luke x. 22. xvii. 2. 1 Cor. xv. 27. 2 John i. 18.

John iii. 35; 1 John v. 20.

falsely so called. 1 Cor. i. 26, 27. Hast revealed them unto babes. To the poor, ignorant, and obscure, the teachable, simple, and humble. Such as his disciples were. He had reference here, probably, to the proud and haughty Scribes and Pharisees in Capernaum. They rejected his gospel, but it was the pleasure of God to reveal it to obscure and more humble men. The reason given, the only satisfactory reason, is, that it so seemed good in the sight of God. In this the Saviour acquiesced, saying-Even so, Father: and in the dealings of God it is fit that all should acquiesce. Such is the will of God, is often the only explanation which can be offered in regard to the various events which happen to us on earth. Such is the will of God, is the only account which can be given of the reason of the dispensations of his grace. Our understanding is often confounded. We are stopped in all our efforts at explanation. Our philosophy fails, and all that we can say is, Even so, Father, for so it seems good to thee. And this is enough. | That God does a thing, is, after all, the best reason which we can have that it is right. It is a security that nothing wrong is done, and though it be now mysterious, yet light will hereafter shine upon it like the light of noon-day. I should have a better security that a thing was right if I could say that I knew such was the will of God, than I should were I to depend on my own reason. In the one case I confide in the infallible and most perfect God; in the other I rely on the reason of a frail and erring man. God never errs; but nothing is more common than for men to err.

27. All things are delivered, &c. The same doctrine is clearly taught often in the New Testament. See John iii. 35; vi. 46; x. 15. Col. i. 16, 17. It means that Christ has control over all things, for the good of his church; that the govern

him.

28 Come unto me, all ye that labour 3 and are heavy laden, and I will give you rest.

29 Take my yoke upon you, and learn of me; for I am meek and

4

ment of the universe is committed to him as Mediator, that he may redeem his people, and guide them to glory. Eph. i. 20-22. No man knoweth the Son. That is, such is the nature of the Son of God; such the mystery of the union between the divine and human nature; such his exalted character as divine, that no mortal can fully comprehend him. None but God fully knows him. Had he been a mere man, this language surely would not have been used of him. ¶ Neither knoweth any man the Father, &c. In the original this is, neither knoweth any man the Father, save the Son. That is, no one man or angel clearly comprehends the character of the infinite God, but the Son-the Lord Jesus-and he to whom he makes him known. This he does by revealing the character of God clearly, and more especially by manifesting his character as a sin-forgiving God, to the soul that is weary and heavy laden. John xvii. 6.

28. All ye that labour and are heavy laden. Christ here, perhaps, refers primarily to the Jews, who groaned under the weight of their ceremonial laws, and the traditions of the elders. Acts xv. 10. He tells them, that by coming to him, and embracing the new system of religion, they would be freed from these burdensome rites and ceremonies. There can be no doubt, however, that he meant here chiefly to address the poor, lost, ruined sinner; the man burdened with a consciousness of his transgressions, trembling at his danger, and seeking deliverance. For such there is relief. Christ tells them to come to him, to believe in him, and to trust him, and him only, for salvation. Doing this he will give them rest-rest from their sins, from the alarms of conscience, from the terrors of the law, and from the fears of eternal death.

29 Take my yoke. This is a figure