mh_parser/vol_split/40 - Matthew/Chapter 11.xml

<div2 id="Matt.xii" n="xii" next="Matt.xiii" prev="Matt.xi" progress="12.31%" title="Chapter XI">
<h2 id="Matt.xii-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xii-p0.2">CHAP. XI.</h3>
<p class="intro" id="Matt.xii-p1">In this chapter we have, I. The constant and
unwearied diligence of our Lord Jesus in his great work of
preaching the gospel, <scripRef id="Matt.xii-p1.1" osisRef="Bible:Matt.11.1" parsed="|Matt|11|1|0|0" passage="Mt 11:1">ver.
1</scripRef>. II. His discourse with the disciples of John
concerning his being the Messiah, <scripRef id="Matt.xii-p1.2" osisRef="Bible:Matt.11.2-Matt.11.6" parsed="|Matt|11|2|11|6" passage="Mt 11:2-6">ver. 2-6</scripRef>. III. The honourable testimony that
Christ bore to John Baptist, <scripRef id="Matt.xii-p1.3" osisRef="Bible:Matt.11.7-Matt.11.15" parsed="|Matt|11|7|11|15" passage="Mt 11:7-15">ver.
7-15</scripRef>. IV. The sad account he gives of that generation in
general, and of some particular places with reference to the
success, both of John's ministry and of his own, <scripRef id="Matt.xii-p1.4" osisRef="Bible:Matt.11.16-Matt.11.24" parsed="|Matt|11|16|11|24" passage="Mt 11:16-24">ver. 16-24</scripRef>. V. His thanksgiving to his
Father for the wise and gracious method he had taken in revealing
the great mysteries of the gospel, <scripRef id="Matt.xii-p1.5" osisRef="Bible:Matt.11.25-Matt.11.26" parsed="|Matt|11|25|11|26" passage="Mt 11:25,26">ver. 25, 26</scripRef>. VI. His gracious call and
invitation of poor sinners to come to him, and to be ruled, and
taught, and saved by him, <scripRef id="Matt.xii-p1.6" osisRef="Bible:Matt.11.27-Matt.11.30" parsed="|Matt|11|27|11|30" passage="Mt 11:27-30">ver.
27-30</scripRef>. No Where have we more of the terror of gospel
woes for warning to us, or of the sweetness of gospel grace for
encouragement to us, than in this chapter, which sets before us
life and death, the blessing and the curse.</p>
<scripCom id="Matt.xii-p1.7" osisRef="Bible:Matt.11" parsed="|Matt|11|0|0|0" passage="Mt 11" type="Commentary"/>
<scripCom id="Matt.xii-p1.8" osisRef="Bible:Matt.11.1-Matt.11.6" parsed="|Matt|11|1|11|6" passage="Mt 11:1-6" type="Commentary"/><div class="Commentary" id="Bible:Matt.11.1-Matt.11.6">
<h4 id="Matt.xii-p1.9">John's Disciples Come to
Christ.</h4>
<p class="passage" id="Matt.xii-p2">1 And it came to pass, when Jesus had made an
end of commanding his twelve disciples, he departed thence to teach
and to preach in their cities.   2 Now when John had heard in
the prison the works of Christ, he sent two of his disciples,
  3 And said unto him, Art thou he that should come, or do we
look for another?   4 Jesus answered and said unto them, Go
and show John again those things which ye do hear and see:   5
The blind receive their sight, and the lame walk, the lepers are
cleansed, and the deaf hear, the dead are raised up, and the poor
have the gospel preached to them.   6 And blessed is
<i>he,</i> whosoever shall not be offended in me.</p>
<p class="indent" id="Matt.xii-p3">The first verse of this chapter some join
to the foregoing chapter, and make it (not unfitly) the close of
that.</p>
<p class="indent" id="Matt.xii-p4">1. The ordination sermon which Christ
preached to his disciples in the foregoing chapter is here called
his commanding them. Note, Christ's commissions imply commands.
Their preaching of the gospel was not only permitted them, but it
was enjoined them. It was not a thing respecting which they were
left at their liberty, but <i>necessity was laid upon them,</i>
<scripRef id="Matt.xii-p4.1" osisRef="Bible:1Cor.9.16" parsed="|1Cor|9|16|0|0" passage="1Co 9:16">1 Cor. ix. 16</scripRef>. The promises
he made them are included in these commands, for the covenant of
grace is a <i>word which he hath commanded,</i> <scripRef id="Matt.xii-p4.2" osisRef="Bible:Ps.105.8" parsed="|Ps|105|8|0|0" passage="Ps 105:8">Ps. cv. 8</scripRef>. He <i>made an end of
commanding,</i> <b><i>etelesendiatasson</i></b>. Note, The
instructions Christ gives are full instructions. He goes through
with his work.</p>
<p class="indent" id="Matt.xii-p5">2. When Christ had said what he had to say
to his disciples, he <i>departed thence.</i> It should seem they
were very loth to leave their Master, till <i>he departed</i> and
separated himself from them; as the nurse withdraws the hand, that
the child may learn to go by itself. Christ would now teach them
how to live, and how to work, without his bodily presence. It was
<i>expedient for them,</i> that Christ should thus go away for
awhile, that they might be prepared for his long departure, and
that, by the help of the Spirit, their own hands might be
<i>sufficient for them</i> (<scripRef id="Matt.xii-p5.1" osisRef="Bible:Deut.33.7" parsed="|Deut|33|7|0|0" passage="De 33:7">Deut.
xxxiii. 7</scripRef>), and they might not be always children. We
have little account of what they did now pursuant to their
commission. They went abroad, no doubt; probably into Judea (for in
Galilee the gospel had been mostly preached hitherto), publishing
the doctrine of Christ, and working miracles in his name: but still
in a more immediate dependence upon him, and not being long from
him; and thus they were trained up, by degrees, for their great
work.</p>
<p class="indent" id="Matt.xii-p6">3. Christ departed, <i>to teach and
preach</i> in the cities whither he sent his disciples before him
to <i>work miracles</i> (<scripRef id="Matt.xii-p6.1" osisRef="Bible:Matt.10.1-Matt.10.8" parsed="|Matt|10|1|10|8" passage="Mt 10:1-8"><i>ch.</i>
x. 1-8</scripRef>), and so to raise people's expectations, and to
make way for his entertainment. Thus was the <i>way of the Lord
prepared;</i> John prepared it by bringing people to
<i>repentance,</i> but he did <i>no miracles.</i> The disciples go
further, they <i>work miracles</i> for confirmation. Note,
Repentance and faith prepare people for the blessings of the
kingdom of heaven, which Christ gives. Observe, When Christ
empowered them to <i>work miracles,</i> he employed himself in
<i>teaching</i> and <i>preaching,</i> as if that were the more
honourable of the two. That was but in order to do this. Healing
the sick was the <i>saving of bodies,</i> but preaching the gospel
was to the <i>saving of souls.</i> Christ had directed his
disciples to preach (<scripRef id="Matt.xii-p6.2" osisRef="Bible:Matt.10.7" parsed="|Matt|10|7|0|0" passage="Mt 10:7"><i>ch.</i> x.
7</scripRef>), yet he did not leave off preaching himself. He set
them to work, not for his own ease, but for the ease of the
country, and was not the less busy for employing them. How unlike
are they to Christ, who yoke others only that they may themselves
be idle! Note, the increase and multitude of labourers in the
Lord's work should be made not an excuse for our negligence, but an
encouragement to our diligence. The more busy others are, the more
busy we should be, and all little enough, so much work is there to
be done. Observe, he went to preach <i>in their cities,</i> which
were populous places; he cast the net of the gospel where there
were most fish to be enclosed. Wisdom cries in <i>the cities</i>
(<scripRef id="Matt.xii-p6.3" osisRef="Bible:Prov.1.21" parsed="|Prov|1|21|0|0" passage="Pr 1:21">Prov. i. 21</scripRef>), <i>at the
entry of the city</i> (<scripRef id="Matt.xii-p6.4" osisRef="Bible:Prov.8.3" parsed="|Prov|8|3|0|0" passage="Pr 8:3">Prov. viii.
3</scripRef>), in <i>the cities of the Jews,</i> even of them who
made light of him, who notwithstanding had the first offer.</p>
<p class="indent" id="Matt.xii-p7">What he preached we are not told, but it
was probably to the same purpose with his sermon on the mount. But
here is next recorded a message which John Baptist sent to Christ,
and his return to it, <scripRef id="Matt.xii-p7.1" osisRef="Bible:Matt.11.2-Matt.11.6" parsed="|Matt|11|2|11|6" passage="Mt 11:2-6"><i>v.</i>
2-6</scripRef>. We heard before that Jesus heard of John's
sufferings, <scripRef id="Matt.xii-p7.2" osisRef="Bible:Matt.4.12" parsed="|Matt|4|12|0|0" passage="Mt 4:12"><i>ch.</i> iv.
12</scripRef>. Now we are told that John, in prison, hears of
Christ's doings. He <i>heard in the prison the works of Christ;</i>
and no doubt he was glad to hear of them, for he was a true friend
of the Bridegroom, <scripRef id="Matt.xii-p7.3" osisRef="Bible:John.3.29" parsed="|John|3|29|0|0" passage="Joh 3:29">John iii.
29</scripRef>. Note, When one useful instrument is laid aside, God
knows how to raise up many others in the stead of it. The work went
on, though John was in prison, and it added no affliction, but a
great deal of consolation, to his bonds. Nothing more comfortable
to God's people in distress, than to <i>hear of the works of
Christ;</i> especially to experience them in their own souls. This
turns a prison into a palace. Some way or other Christ will convey
the notices of his love to those that are in trouble for conscience
sake. John could not see the works of Christ, but he heard of them
with pleasure. And blessed are they who <i>have not seen,</i> but
only heard, and yet <i>have believed.</i></p>
<p class="indent" id="Matt.xii-p8">Now John Baptist, hearing of Christ's
works, sent two of his disciples to him; and what passed between
them and him we have here an account of. Here is,</p>
<p class="indent" id="Matt.xii-p9">I. The question they had to propose to him:
<i>Art thou he that should come, or do we look for another?</i>
This was a serious and important question; <i>Art thou the Messiah
promised, or not? Art thou the Christ? Tell us.</i> 1. It is taken
for granted that the Messiah should come. It was one of the names
by which he was known to the Old-Testament saints, <i>he that
cometh or shall come,</i> <scripRef id="Matt.xii-p9.1" osisRef="Bible:Ps.118.26" parsed="|Ps|118|26|0|0" passage="Ps 118:26">Ps. cxviii.
26</scripRef>. He is now come, but there is another coming of his
which we still expect. 2. They intimate, that if this be not
<i>he,</i> they would <i>look for another.</i> Note, We must not be
weary of looking for him that is to come, nor ever say, we will not
more expect him till we come to enjoy him. Though he tarry, wait
for him, for he that shall come will come, though not in our time.
3. They intimate likewise, that if they be convinced that this is
he, they will not be sceptics, they will be satisfied, and will
look <i>for no other.</i> 4. They therefore ask, <i>Art thou
he?</i> John had said for his part, <i>I am not the Christ,</i>
<scripRef id="Matt.xii-p9.2" osisRef="Bible:John.1.20" parsed="|John|1|20|0|0" passage="Joh 1:20">John i. 20</scripRef>. Now, (1.) Some
think that John sent this question for his own satisfaction. It is
true he had borne a noble testimony to Christ; he had declared him
to be the <i>Son of God</i> (<scripRef id="Matt.xii-p9.3" osisRef="Bible:John.1.34" parsed="|John|1|34|0|0" passage="Joh 1:34">John i.
34</scripRef>), the Lamb of God (<scripRef id="Matt.xii-p9.4" osisRef="Bible:John.1.29" parsed="|John|1|29|0|0" passage="Joh 1:29">v.
29</scripRef>), and he that <i>should baptize with the Holy
Ghost</i> (<scripRef id="Matt.xii-p9.5" osisRef="Bible:John.1.33" parsed="|John|1|33|0|0" passage="Joh 1:33"><i>v.</i> 33</scripRef>),
and <i>sent of God</i> (<scripRef id="Matt.xii-p9.6" osisRef="Bible:John.3.34" parsed="|John|3|34|0|0" passage="Joh 3:34">John iii.
34</scripRef>), which were great things. But he desired to be
further and more fully assured, that he was the Messiah that had
been so long promised and expected. Note, In matters relating to
Christ and our salvation by him, it is good to be sure. Christ
appeared not in that external pomp and power in which it was
expected he should appear; his own disciples stumbled at this, and
perhaps John did so; Christ saw something of this at the bottom of
this enquiry, when he said, <i>blessed is he who shall not be
offended in me.</i> Note, It is hard, even for good men, to bear up
against vulgar errors. (2.) John's doubt might arise from his own
present circumstances. He was a prisoner, and might be tempted to
think, if Jesus be indeed the Messiah, whence is it that I, his
friend and forerunner, am brought into this trouble, and am left to
be so long in it, and he never looks after me, never visits me, nor
sends to me, enquires not after me, does nothing either to sweeten
my imprisonment or hasten my enlargement? Doubtless there was a
good reason why our Lord Jesus did not go to John in prison, lest
there should seem to have been a compact between them: but John
construed it into a neglect, and it was perhaps a shock to his
faith in Christ. Note, [1.] Where there is true faith, yet there
may be a mixture of unbelief. The best are not always alike strong.
[2.] Troubles for Christ, especially when they continue long
unrelieved, are such trials of faith as sometimes prove too hard to
be borne up against. [3.] The remaining unbelief of good men may
sometimes, in an hour of temptation, strike at the root, and call
in question the most fundamental truths which were thought to be
well settled. <i>Will the Lord cast off for ever?</i> But we will
hope that John's faith did not fail in this matter, only he desired
to have it strengthened and confirmed. Note, The best saints have
need of the best helps they can get for the strengthening of their
faith, and the arming of themselves against temptations to
infidelity. Abraham believed, and yet desired a sign (<scripRef id="Matt.xii-p9.7" osisRef="Bible:Gen.15.6 Bible:Gen.15.8" parsed="|Gen|15|6|0|0;|Gen|15|8|0|0" passage="Ge 15:6,8">Gen. xv. 6, 8</scripRef>), so did Gideon,
<scripRef id="Matt.xii-p9.8" osisRef="Bible:Judg.6.36" parsed="|Judg|6|36|0|0" passage="Jdg 6:36">Judg. vi. 36</scripRef>. But, (3.)
Others think that John sent his disciples to Christ with this
question, not so much for his own satisfaction as for theirs.
Observe, Though he was a prisoner they adhered to him, attended on
him, and were ready to receive instructions from him; they loved
him, and would not leave him. Now, [1.] They were weak in
knowledge, and wavering in their faith, and needed instruction and
confirmation; and in this matter they were somewhat prejudiced;
being jealous <i>for their</i> master, they were jealous <i>of
our</i> Master; they were loth to acknowledge Jesus to be the
Messiah, because he eclipsed John, and are loth to believe their
own master when they think he speaks against himself and them. Good
men are apt to have their judgments blessed by their interest. Now
John would have their mistakes rectified, and wished them to be as
well satisfied as he himself was. Note, The strong ought to
consider the infirmities of the weak, and to do what they can to
help them: and such as we cannot help ourselves we should send to
those that can. <i>When thou art converted, strengthen thy
brethren.</i> [2.] John was all along industrious to turn over his
disciples to Christ, as from the grammar-school to the academy.
Perhaps he foresaw his death approaching, and therefore would bring
his disciples to be better acquainted with Christ, under whose
guardianship he must leave them. Note, Ministers' business is to
direct every body to Christ. And those who would know the certainty
of the doctrine of Christ, must apply themselves to him, who is
come to give an understanding. They who would grow in grace must be
inquisitive.</p>
<p class="indent" id="Matt.xii-p10">II. Here is Christ's answer to this
question, <scripRef id="Matt.xii-p10.1" osisRef="Bible:Matt.11.4-Matt.11.6" parsed="|Matt|11|4|11|6" passage="Mt 11:4-6"><i>v.</i> 4-6</scripRef>.
It was not so direct and express, as when he said, <i>I that speak
unto thee am he;</i> but it was a real answer, an answer in fact.
Christ will have us to spell out the convincing evidences of gospel
truths, and to take pains in digging for knowledge.</p>
<p class="indent" id="Matt.xii-p11">1. He points them to what they heard and
saw, which they must tell John, that he might from thence take
occasion the more fully to instruct and convince them out of their
own mouths. Go and tell him <i>what you hear and see.</i> Note, Our
senses may and ought to be appealed to in those things that are
their proper objects. Therefore the popish doctrine of the real
presence agrees not with the truth <i>as it is in Jesus;</i> for
Christ refers us to the things we <i>hear and see. Go and tell
John,</i></p>
<p class="indent" id="Matt.xii-p12">(1.) <i>What you see</i> of the <i>power of
Christ's miracles;</i> you see how, by the word of Jesus, <i>the
blind receive their sight,</i> the <i>lame walk,</i> &amp;c.
Christ's miracles were done openly, and in the view of all; for
they feared not the strongest and most impartial scrutiny.
<i>Veritas no quærit angulos—Truth seeks not concealment.</i> They
are to be considered, [1.] As the <i>acts of a divine power.</i>
None but the God of nature could thus overrule and outdo the power
of nature. It is particularly spoken of as God's prerogative to
<i>open the eyes of the blind,</i> <scripRef id="Matt.xii-p12.1" osisRef="Bible:Ps.146.8" parsed="|Ps|146|8|0|0" passage="Ps 146:8">Ps.
cxlvi. 8</scripRef>. Miracles are therefore the broad seal of
heaven, and the doctrine they are affixed to must be of God, for
his power will never contradict his truth; nor can it be imagined
that he should set his seal to a lie; however <i>lying wonders</i>
may be vouched for in proof of <i>false doctrines, true
miracles</i> evince a divine commission; such Christ's were, and
they leave no room to doubt that he was sent of God, and that his
doctrine was his that <i>sent him.</i> [2.] As the
<i>accomplishment of a divine prediction.</i> It was foretold
(<scripRef id="Matt.xii-p12.2" osisRef="Bible:Isa.35.5-Isa.35.6" parsed="|Isa|35|5|35|6" passage="Isa 35:5,6">Isa. xxxv. 5, 6</scripRef>), that
our God should come, and that then <i>the eyes of the blind should
be opened.</i> Now if the works of Christ agree with the words of
the prophet, as it is plain they do, then no doubt but this is our
God whom we have waited for, who shall <i>come with a
recompence;</i> this is he who is so much wanted.</p>
<p class="indent" id="Matt.xii-p13">(2.) Tell him <i>what you hear</i> of the
<i>preaching of his gospel,</i> which accompanies his miracles.
Faith, though confirmed by seeing, comes by hearing. Tell him, [1.]
That <i>the poor preach the gospel;</i> so some read it. It proves
Christ's divine mission, that those whom he employed in founding
his kingdom were poor men, destitute of all secular advantages,
who, therefore, could never have carried their point, if they had
not been carried on by a divine power. [2.] That <i>the poor have
the gospel preached to them.</i> Christ's auditory is made up of
such as the scribes and Pharisees despised, and looked upon with
contempt, and the <i>rabbies</i> would not instruct, because they
were notable to pay them. The <i>Old-Testament</i> prophets were
sent mostly to kings and princes, but Christ preached to the
<i>congregations of the poor.</i> It was foretold that the <i>poor
of the flock</i> should <i>wait upon him,</i> <scripRef id="Matt.xii-p13.1" osisRef="Bible:Zech.11.11" parsed="|Zech|11|11|0|0" passage="Zec 11:11">Zech. xi. 11</scripRef>. Note, Christ's gracious
condescensions and compassions to <i>the poor,</i> are an evidence
that it was he that should bring to the world the tender mercies of
our God. It was foretold that the <i>Son of David</i> should be the
<i>poor man's King,</i> <scripRef id="Matt.xii-p13.2" osisRef="Bible:Ps.72.2 Bible:Ps.72.4 Bible:Ps.72.12 Bible:Ps.72.13" parsed="|Ps|72|2|0|0;|Ps|72|4|0|0;|Ps|72|12|0|0;|Ps|72|13|0|0" passage="Ps 72:2,4,12,13">Ps.
lxxii. 2, 4, 12, 13</scripRef>. Or we may understand it, not so
much of the <i>poor of the world,</i> as the <i>poor in spirit,</i>
and so that scripture is fulfilled, <scripRef id="Matt.xii-p13.3" osisRef="Bible:Isa.61.1" parsed="|Isa|61|1|0|0" passage="Isa 61:1">Isa. lxi. 1</scripRef>, <i>He hath anointed me to preach
glad tidings to the meek.</i> Note, It is a proof of Christ's
divine mission that his doctrine is gospel indeed; good news to
those who are truly humbled in sorrow for their sins, and truly
humble in the denial of self; to them it is accommodated, for whom
God always declared he had mercy in store. [3.] That the <i>poor
receive the gospel,</i> and are wrought upon by it, they are
evangelized, they receive and entertain the gospel, are leavened by
it, and delivered into it as into a mould. Note, The wonderful
efficacy of the gospel is a proof of its divine original. The poor
are <i>wrought upon</i> by it. The prophets complained of <i>the
poor,</i> that they <i>knew not the way of the Lord,</i> <scripRef id="Matt.xii-p13.4" osisRef="Bible:Jer.5.4" parsed="|Jer|5|4|0|0" passage="Jer 5:4">Jer. v. 4</scripRef>. They could do no good upon
them; but the gospel of Christ made its way into their untutored
minds.</p>
<p class="indent" id="Matt.xii-p14">2. He pronounces a <i>blessing</i> on those
that <i>were not offended in him,</i> <scripRef id="Matt.xii-p14.1" osisRef="Bible:Matt.11.6" parsed="|Matt|11|6|0|0" passage="Mt 11:6"><i>v.</i> 6</scripRef>. So clear are these evidences of
Christ's mission, that they who are not wilfully prejudiced against
him, and scandalized in him (so the word is), cannot but receive
his doctrine, and so be <i>blessed in him.</i> Note, (1.) There are
many things in Christ which they who are ignorant and unthinking
are apt to be offended at, some circumstances for the sake of which
they reject the substance of his gospel. The meanness of his
appearance, his education at Nazareth, the poverty of his life, the
despicableness of his followers, the slights which the great men
put upon him, the strictness of his doctrine, the contradiction it
gives to flesh and blood, and the sufferings that attend the
profession of his name; these are things that keep many from him,
who otherwise cannot but see much of God in him. Thus he is set
<i>for the fall of many,</i> even in Israel (<scripRef id="Matt.xii-p14.2" osisRef="Bible:Luke.2.34" parsed="|Luke|2|34|0|0" passage="Lu 2:34">Luke ii. 34</scripRef>), a <i>Rock of offence,</i>
<scripRef id="Matt.xii-p14.3" osisRef="Bible:1Pet.2.8" parsed="|1Pet|2|8|0|0" passage="1Pe 2:8">1 Pet. ii. 8</scripRef>. (2.) They are
happy who get over these offences. <i>Blessed are they.</i> The
expression intimates, that it is a difficult thing to conquer these
prejudices, and a dangerous thing not to conquer them; but as to
those, who, notwithstanding this opposition, to believe in Christ,
their faith will be found so much the more, to <i>praise, and
honour, and glory.</i></p>
</div><scripCom id="Matt.xii-p14.4" osisRef="Bible:Matt.11.7-Matt.11.15" parsed="|Matt|11|7|11|15" passage="Mt 11:7-15" type="Commentary"/><div class="Commentary" id="Bible:Matt.11.7-Matt.11.15">
<h4 id="Matt.xii-p14.5">Christ's Testimony of John.</h4>
<p class="passage" id="Matt.xii-p15">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 <i>clothing</i> 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 <i>he,</i> 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 <scripRef id="Matt.xii-p15.1" osisRef="Bible:John.14" parsed="|John|14|0|0|0" passage="John. 14">John.   14</scripRef> And if ye will receive
<i>it,</i> this is Elias, which was for to come.   15 He that
hath ears to hear, let him hear.</p>
<p class="indent" id="Matt.xii-p16">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 <i>fruit of their hands.</i> 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 (<scripRef id="Matt.xii-p16.1" osisRef="Bible:John.3.20 Bible:John.3.30 Bible:Matt.3.11" parsed="|John|3|20|0|0;|John|3|30|0|0;|Matt|3|11|0|0" passage="Joh 3:20,30,Mt 3:11">John iii. 20, 30, <i>ch.</i> iii.
11</scripRef>), 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 <i>before men</i> too, even in this world. John had
now <i>finished his testimony,</i> and now Christ commends him.
Note, Christ reserves honour for his servants when they <i>have
done their work,</i> <scripRef id="Matt.xii-p16.2" osisRef="Bible:John.12.26" parsed="|John|12|26|0|0" passage="Joh 12:26">John xii.
26</scripRef>.</p>
<p class="indent" id="Matt.xii-p17">Now concerning this commendation of John,
observe,</p>
<p class="indent" id="Matt.xii-p18">I. That Christ spoke thus honourably of
John, not in the hearing of John's disciples, but <i>as they
departed,</i> just after they were gone, <scripRef id="Matt.xii-p18.1" osisRef="Bible:Luke.7.24" parsed="|Luke|7|24|0|0" passage="Lu 7:24">Luke vii. 24</scripRef>. 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.</p>
<p class="indent" id="Matt.xii-p19">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 <i>for a
season, rejoice in his light,</i> <scripRef id="Matt.xii-p19.1" osisRef="Bible:John.5.35" parsed="|John|5|35|0|0" passage="Joh 5:35">John
v. 35</scripRef>. "Now, consider, <i>what went ye out into the
wilderness to see?</i> Put this question to yourselves." 1. John
preached <i>in the wilderness,</i> and thither people flocked in
crowds to him, though in a <i>remote</i> place, and an
<i>inconvenient</i> 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, <i>what went ye out to see?</i>
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? <i>What brought you thither?</i>
Was it custom or company, or was it a desire to honour God and get
good? <i>What have you brought thence?</i> What knowledge, and
grace, and comfort? <i>What went you to see?</i>" Note, When we go
to read and hear the word, we should see that we aim right in what
we do.</p>
<p class="indent" id="Matt.xii-p20">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."</p>
<p class="indent" id="Matt.xii-p21">1. "He was a firm, resolute man, and not
<i>a reed shaken with the wind; you</i> have been so in your
thoughts of him, but <i>he</i> 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 <i>weak</i> as reeds will be <i>shaken</i> as reeds; but John
was <i>strong in spirit,</i> <scripRef id="Matt.xii-p21.1" osisRef="Bible:Eph.4.14" parsed="|Eph|4|14|0|0" passage="Eph 4:14">Eph. iv.
14</scripRef>. 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 <i>a reed,</i> 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 (<scripRef id="Matt.xii-p21.2" osisRef="Bible:John.1.20" parsed="|John|1|20|0|0" passage="Joh 1:20">John
i. 20</scripRef>); he <i>confessed and denied not, but
confessed,</i> and stood to it afterwards, <scripRef id="Matt.xii-p21.3" osisRef="Bible:John.3.28" parsed="|John|3|28|0|0" passage="Joh 3:28">John iii. 28</scripRef>. 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.</p>
<p class="indent" id="Matt.xii-p22">2. He was a <i>self-denying</i> man, and
<i>mortified</i> to this world. "Was he a man <i>clothed in soft
raiment?</i> If so, you would not have gone <i>into the
wilderness</i> to see him, but to the <i>court.</i> You went to see
one that had <i>his raiment of camel's hair,</i> and a <i>leathern
girdle about his loins;</i> 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 <i>wilderness</i> 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 <i>soft raiment;</i> such <i>there are,</i> but they are
<i>in kings' houses.</i> 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 <i>of a piece.</i> 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 <i>in vain,</i> have
<i>run in vain</i> and <i>laboured in vain.</i></p>
<p class="indent" id="Matt.xii-p23">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.</p>
<p class="indent" id="Matt.xii-p24">(1.) He was <i>a prophet,</i> yea, and
<i>more than a prophet</i> (<scripRef id="Matt.xii-p24.1" osisRef="Bible:Matt.11.9" parsed="|Matt|11|9|0|0" passage="Mt 11:9"><i>v.</i>
9</scripRef>); so he said of him who was the great Prophet, to whom
all the prophets bear witness. John said of himself, he was not
<i>that prophet,</i> that great prophet, the Messiah himself; and
now Christ (a very competent Judge) says of him, that he was
<i>more than a prophet.</i> 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
<i>transcendent</i> prophet, more than an <i>Old-Testament
prophet;</i> they all <i>did virtuously,</i> but John excelled them
all; they <i>saw Christ's day</i> 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, <i>A virgin shall conceive:</i> he said, <i>Behold the Lamb
of God!</i></p>
<p class="indent" id="Matt.xii-p25">(2.) He was the same that was predicted to
be Christ's forerunner (<scripRef id="Matt.xii-p25.1" osisRef="Bible:Matt.11.10" parsed="|Matt|11|10|0|0" passage="Mt 11:10"><i>v.</i>
10</scripRef>); <i>This is he of whom it is written.</i> He was
prophesied of by the other prophets, and therefore was greater than
they. Malachi prophesied concerning John, <i>Behold, I send my
messenger before thy face.</i> Herein some of Christ's honour was
put upon him, that the <i>Old-Testament</i> prophets spake and
wrote of him; and this honour have all the saints, that their
<i>names</i> are <i>written in the Lamb's book of life.</i> It was
great preferment to John above all the prophets, that he was
Christ's harbinger. He was a <i>messenger</i> sent on a great
errand; a messenger, <i>one among a thousand,</i> deriving his
honour from his whose messenger he was: he is <i>my messenger</i>
sent <i>of God.</i> His business was to <i>prepare Christ's
way,</i> 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 (<scripRef id="Matt.xii-p25.2" osisRef="Bible:John.1.23" parsed="|John|1|23|0|0" passage="Joh 1:23">John i.
23</scripRef>) 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 <i>Old-Testament</i> prophets was, that he
went immediately before Christ. Note, The nearer any are to Christ,
the more truly honourable they are.</p>
<p class="indent" id="Matt.xii-p26">(3.) There <i>was not a greater born of
women</i> than John the Baptist, <scripRef id="Matt.xii-p26.1" osisRef="Bible:Matt.11.11" parsed="|Matt|11|11|0|0" passage="Mt 11:11"><i>v.</i> 11</scripRef>. 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 <i>born
of women</i> 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 <i>saw heaven opened,</i> and the <i>Holy Ghost descend.</i>
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, <i>great in the sight of the
Lord,</i> <scripRef id="Matt.xii-p26.2" osisRef="Bible:Luke.1.15" parsed="|Luke|1|15|0|0" passage="Lu 1:15">Luke i. 15</scripRef>.</p>
<p class="indent" id="Matt.xii-p27">Yet this high encomium of John has a
surprising limitation, <i>notwithstanding, he that is least in the
kingdom of heaven is greater than he.</i> [1.] In the kingdom of
<i>glory.</i> John was a <i>great</i> and <i>good</i> man, but he
was yet in a state of infirmity and imperfection, and therefore
came short of glorified saints, and the <i>spirits of just men made
perfect.</i> Note, <i>First,</i> 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.
<i>Secondly,</i> The least saint in heaven is <i>greater,</i> 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 (<scripRef id="Matt.xii-p27.1" osisRef="Bible:Ps.16.3" parsed="|Ps|16|3|0|0" passage="Ps 16:3">Ps. xvi.
3</scripRef>), but those in heaven are much more excellent; the
best in this world are <i>lower than the angels</i> (<scripRef id="Matt.xii-p27.2" osisRef="Bible:Ps.8.5" parsed="|Ps|8|5|0|0" passage="Ps 8:5">Ps. viii. 5</scripRef>), the least there are
<i>equal with the angels,</i> which should make us long for that
blessed state, where the <i>weak shall be as David,</i> <scripRef id="Matt.xii-p27.3" osisRef="Bible:Zech.12.8" parsed="|Zech|12|8|0|0" passage="Zec 12:8">Zech. xii. 8</scripRef>. [2.] By the <i>kingdom
of heaven</i> here, is rather to be understood the <i>kingdom of
grace,</i> the gospel dispensation in the perfection of its power
and purity; and ho mikroteros—<i>he that is less</i> in that is
<i>greater than John.</i> 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>I am a worm, and no
man,</i> yet greater than John; so it agrees with what John the
Baptist said (<scripRef id="Matt.xii-p27.4" osisRef="Bible:John.1.15" parsed="|John|1|15|0|0" passage="Joh 1:15">John i. 15</scripRef>),
<i>He that cometh after me is preferred before me.</i> But it is
rather to be understood of the apostles and ministers of the <i>New
Testament,</i> 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 <i>crucified</i> and <i>glorified.</i>
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 <i>greater than
John.</i> John did no miracles; the apostles wrought many. The
ground of this preference is laid in the preference of the
<i>New</i>-Testament dispensation to that of the <i>Old</i>
Testament. Ministers of the New Testament therefore excel, because
their ministration does so, <scripRef id="Matt.xii-p27.5" osisRef="Bible:2Cor.3.6" parsed="|2Cor|3|6|0|0" passage="2Co 3:6">2 Cor. iii.
6</scripRef>, &amp;c. John was a <i>maximum quod sic—the greatest
of his order;</i> he went to the utmost that the dispensation he
was under would allow; but <i>minimum maximi est majus maximo
minimi—the least of the highest order is superior to the first of
the lowest;</i> 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 <i>kingdom of heaven,</i> under such advantages of light and
love! And the greater the advantages, the greater will the account
be, if we <i>receive the grace of God in vain.</i></p>
<p class="indent" id="Matt.xii-p28">(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 <i>kingdom of heaven. From the days of</i> the first
appearing of <i>John the Baptist,</i> 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; <i>The kingdom of
heaven suffereth violence</i>—<b><i>biazetai</i></b>-<i>vim
patitur,</i> like the violence of an army taking a city by storm,
or of a crowd bursting into a house, so the <i>violent take it by
force.</i> The meaning of this we have in the parallel place,
<scripRef id="Matt.xii-p28.1" osisRef="Bible:Luke.16.16" parsed="|Luke|16|16|0|0" passage="Lu 16:16">Luke xvi. 16</scripRef>. Since that
time <i>the kingdom of God is preached, and every man presseth into
it.</i> Multitudes are wrought upon by the ministry of John, and
become his disciples. And it is</p>
<p class="indent" id="Matt.xii-p29">[1.] An <i>improbable</i> 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
<i>tortuous</i> entry, as our law calls it, a wrongful and forcible
one. When the <i>children of the kingdom</i> are excluded out of
it, and many come into it <i>from the east and the west,</i> then
it <i>suffers violence.</i> Compare this with <scripRef id="Matt.xii-p29.1" osisRef="Bible:Matt.21.31-Matt.21.32" parsed="|Matt|21|31|21|32" passage="Mt 21:31,32"><i>ch.</i> xxi. 31, 32</scripRef>. The publicans and
harlots believed John, whom the scribes and Pharisees rejected, and
so went into the kingdom of God before them, <i>took it over their
heads,</i> 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.</p>
<p class="indent" id="Matt.xii-p30">[2.] An <i>importunate</i> 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 <i>enter into the
kingdom of heaven</i> must <i>strive to enter;</i> 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 <i>in an
agony,</i> and all little enough to win such a prize, and to get
over such opposition from without and from within. <i>The violent
take it by force.</i> They who will have an interest in the great
salvation are carried out towards it with a strong desire, will
have it <i>upon any terms,</i> and not think them hard, nor quit
their hold without a blessing, <scripRef id="Matt.xii-p30.1" osisRef="Bible:Gen.32.26" parsed="|Gen|32|26|0|0" passage="Ge 32:26">Gen.
xxxii. 26</scripRef>. 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 <i>angry</i> contention thrusting others out of
the kingdom of heaven, but with a <i>holy</i> contention thrusting
themselves into it!</p>
<p class="indent" id="Matt.xii-p31">(5.) The ministry of John was the
<i>beginning of the gospel,</i> as it is reckoned, <scripRef id="Matt.xii-p31.1" osisRef="Bible:Mark.1.1 Bible:Acts.1.22" parsed="|Mark|1|1|0|0;|Acts|1|22|0|0" passage="Mk 1:1,Ac 1:22">Mark i. 1; Acts i. 22</scripRef>. This is
shown here in two things:</p>
<p class="indent" id="Matt.xii-p32">[1.] In John the Old Testament dispensation
began to die, <scripRef id="Matt.xii-p32.1" osisRef="Bible:Matt.11.13" parsed="|Matt|11|13|0|0" passage="Mt 11:13"><i>v.</i> 13</scripRef>.
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 <i>kingdom of heaven</i> as <i>at hand.</i> Because the
<i>light of the gospel</i> (as that of nature) was to precede and
make way for its <i>law,</i> therefore the prophecies of the Old
Testament came to an end (<i>finis perficiens,</i> not
<i>interficiens—an end of completion, not of duration</i>), before
the precepts of it; so that when Christ says, <i>all the prophets
and the law prophesied until John,</i> he shows us, <i>First,</i>
How the light of the Old Testament was set up; it was set up in
<i>the law and the prophets,</i> who spoke, though darkly, of
Christ and his kingdom. Observe, The <i>law</i> is said to
prophesy, as well as the <i>prophets,</i> concerning him that was
to come. Christ <i>began at Moses</i> (<scripRef id="Matt.xii-p32.2" osisRef="Bible:Luke.24.27" parsed="|Luke|24|27|0|0" passage="Lu 24:27">Luke xxiv. 27</scripRef>); 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 (<scripRef id="Matt.xii-p32.3" osisRef="Bible:Heb.1.1" parsed="|Heb|1|1|0|0" passage="Heb 1:1">Heb. i. 1</scripRef>); 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 <i>prophecy until John,</i> 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 (<scripRef id="Matt.xii-p32.4" osisRef="Bible:Zech.1.5" parsed="|Zech|1|5|0|0" passage="Zec 1:5">Zech. i.
5</scripRef>), but the <i>word of the Lord endures for ever</i>
(<scripRef id="Matt.xii-p32.5" osisRef="Bible:1Pet.1.25" parsed="|1Pet|1|25|0|0" passage="1Pe 1:25">1 Pet. i. 25</scripRef>); the
<i>scripture</i> is <i>speaking expressly,</i> though the writers
are silent in the dust. <i>Secondly,</i> How this light was <i>laid
aside:</i> when he says, they <i>prophesied until John,</i> he
intimates, that their glory was eclipsed by the glory which
excelled; their predictions superseded by John's testimony,
<i>Behold the Lamb of God!</i> 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, <i>He is
come.</i></p>
<p class="indent" id="Matt.xii-p33">[2.] In him the New-Testament day began to
dawn; for (<scripRef id="Matt.xii-p33.1" osisRef="Bible:Matt.11.14" parsed="|Matt|11|14|0|0" passage="Mt 11:14"><i>v.</i> 14</scripRef>)
<i>This is Elias, that was for to come.</i> John was as the loop
that coupled the two Testaments; as Noah was <i>Fibula utriusque
mundi—the link connecting both worlds,</i> so was he <i>utriusque
Testamenti—the link connecting both Testaments.</i> The concluding
prophecy of the Old Testament was, <i>Behold, I will send you
Elijah,</i> <scripRef id="Matt.xii-p33.2" osisRef="Bible:Mal.4.5-Mal.4.6" parsed="|Mal|4|5|4|6" passage="Mal 4:5,6">Mal. iv. 5, 6</scripRef>.
Those words prophesied until John, and then, being turned into a
history, they ceased to prophecy. <i>First,</i> Christ speaks of it
as a great truth, that John the Baptist is the Elias of the New
Testament; not Elias <i>in propria persona—in his own person,</i>
as the carnal Jews expected; he denied that (<scripRef id="Matt.xii-p33.3" osisRef="Bible:John.1.21" parsed="|John|1|21|0|0" passage="Joh 1:21">John i. 21</scripRef>), but one that should come in the
spirit and power of Elias (<scripRef id="Matt.xii-p33.4" osisRef="Bible:Luke.1.17" parsed="|Luke|1|17|0|0" passage="Lu 1:17">Luke i.
17</scripRef>), like him in temper and conversation, that should
press repentance with terrors, and especially as it is in the
prophecy, that should <i>turn the hearts of the fathers to the
children. Secondly,</i> 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, <i>if ye will receive it.</i>
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 <i>you will
receive him,</i> 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.</p>
<p class="indent" id="Matt.xii-p34">Lastly, Our Lord Jesus closes this
discourse with a solemn demand of attention (<scripRef id="Matt.xii-p34.1" osisRef="Bible:Matt.11.15" parsed="|Matt|11|15|0|0" passage="Mt 11:15"><i>v.</i> 15</scripRef>): <i>He that hath ears to hear,
let him hear;</i> 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 <i>ears to hear</i> 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
<i>stop their ears.</i></p>
</div><scripCom id="Matt.xii-p34.2" osisRef="Bible:Matt.11.16-Matt.11.24" parsed="|Matt|11|16|11|24" passage="Mt 11:16-24" type="Commentary"/><div class="Commentary" id="Bible:Matt.11.16-Matt.11.24">
<h4 id="Matt.xii-p34.3">Christ Reproaches Chorazin,
&amp;c..</h4>
<p class="passage" id="Matt.xii-p35">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 unto you, and ye
have not danced; we have mourned unto you, and ye have not
lamented.   18 For John came neither eating nor drinking, and
they say, He hath a devil.   19 The Son of man came eating and
drinking, and they say, Behold a man gluttonous, and a winebibber,
a friend of publicans and sinners. But wisdom is justified of her
children.   20 Then began he to upbraid the cities wherein
most of his mighty works were done, because they repented not:
  21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if
the mighty works, which were done in you, had been done in Tyre and
Sidon, they would have repented long ago in sackcloth and ashes.
  22 But I say unto you, It shall be more tolerable for Tyre
and Sidon at the day of judgment, than for you.   23 And thou,
Capernaum, which 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, That it shall be more tolerable for the land
of Sodom in the day of judgment, than for thee.</p>
<p class="indent" id="Matt.xii-p36">Christ was going on in the praise of John
the Baptist and his ministry, but here stops on a sudden, and turns
that to the reproach of those who enjoyed both that, and the
ministry of Christ and his apostles too, in vain. As to that
generation, we may observe to whom he <i>compares them</i>
(<scripRef id="Matt.xii-p36.1" osisRef="Bible:Matt.11.16-Matt.11.19" parsed="|Matt|11|16|11|19" passage="Mt 11:16-19"><i>v.</i> 16-19</scripRef>), and
as to the particular places he instances in, we may observe with
whom he <i>compares them,</i> <scripRef id="Matt.xii-p36.2" osisRef="Bible:Matt.11.20-Matt.11.24" parsed="|Matt|11|20|11|24" passage="Mt 11:20-24"><i>v.</i> 20-24</scripRef>.</p>
<p class="indent" id="Matt.xii-p37">I. As to that <i>generation,</i> the body
of the Jewish people at that time. There were many indeed that
pressed into the kingdom of heaven; but the generality continued in
unbelief and obstinacy. John was a great and good man, but the
generation in which his lot was cast was as barren and unprofitable
as could be, and unworthy of him. Note, The badness of the places
where good ministers live serves for a foil to their beauty. It was
Noah's praise that he was <i>righteous in his generation.</i>
Having commended John, he condemns those who had him among them,
and did not profit by his ministry. Note, The more praise-worthy
the people are, if they slight him, and so it will be found in the
day of account.</p>
<p class="indent" id="Matt.xii-p38">This our Lord Jesus here sets forth in a
parable, yet speaks as if he were at a loss to find out a
similitude proper to represent this, <i>Whereunto shall I liken
this generation?</i> Note, There is not a greater absurdity than
that which they are guilty of who have good preaching among them,
and are never the better for it. It is hard to say <i>what they are
like.</i> The similitude is taken from some common custom among the
Jewish children at their play, who, as is usual with children,
imitated the fashions of grown people at their marriages and
funerals, <i>rejoicing and lamenting;</i> but being all a jest, it
made no impression; no more did the ministry either of John the
Baptist or of Christ upon that generation. He especially reflects
on the scribes and Pharisees, who had a proud conceit of
themselves; therefore to humble them he compares them to children,
and their behaviour to children's play.</p>
<p class="indent" id="Matt.xii-p39">The parable will be best explained by
opening it and the illustration of it together in these five
observations.</p>
<p class="indent" id="Matt.xii-p40">Note, 1. The God of heaven uses a variety
of proper means and methods for the conversion and salvation of
poor souls; he would <i>have all men to be saved,</i> and therefore
leaves no stone unturned in order to it. The great thing he aims
at, is the <i>melting</i> of our <i>wills</i> into a compliance
with the will of God, and in order to this the affecting of us with
the discoveries he has made of himself. Having various affections
to be wrought upon, he uses various ways of working upon them,
which though differing one from another, all tend to the same
thing, and God is in them all carrying on the same design. In the
parable, this is called his <i>piping</i> to us, and his
<i>mourning</i> to us; he hath <i>piped to us</i> in the precious
promises of the gospel, proper to work upon hope, and mourned to us
in the dreadful threatenings of the law, proper to work upon fear,
that he might frighten us out of our sins and allure us to himself.
He had <i>piped to us</i> in gracious and merciful providences,
<i>mourned to us</i> in calamitous, afflicting providences, and has
set the one over against the other. He has taught his ministers to
<i>change their voice</i> (<scripRef id="Matt.xii-p40.1" osisRef="Bible:Gal.4.20" parsed="|Gal|4|20|0|0" passage="Ga 4:20">Gal. iv.
20</scripRef>); sometimes to speak in thunder from <i>mount
Sinai,</i> sometimes in a still small voice from <i>mount
Sion.</i></p>
<p class="indent" id="Matt.xii-p41">In the explanation of the parable is set
forth the different temper of John's ministry and of Christ's, who
were the two great lights of that generation.</p>
<p class="indent" id="Matt.xii-p42">(1.) On the one hand, John came <i>mourning
to them, neither eating nor drinking;</i> not conversing familiarly
with people, nor ordinarily eating in company, but alone, in his
cell in the wilderness, where <i>his meat was locusts and wild
honey.</i> Now this, one would think, should work upon them; for
such an austere, mortified life as this, was very agreeable to the
doctrine he preached: and that minister is most likely to do good,
whose conversation is according to his doctrine; and yet the
preaching even of such a minister is not always effectual.</p>
<p class="indent" id="Matt.xii-p43">(2.) On the other hand, <i>the Son of man
came eating and drinking,</i> and so he <i>piped unto them.</i>
Christ conversed familiarly with all sorts of people, not affecting
any peculiar strictness or austerity; he was affable and easy of
access, not shy of any company, was often at feasts, both with
Pharisees and publicans, to try if this would win upon those who
were not wrought upon by John's reservedness: those who were not
awed by John's frowns, would be allured by Christ's smiles; from
whom St. Paul learned to be come <i>all things to all men,</i>
<scripRef id="Matt.xii-p43.1" osisRef="Bible:1Cor.9.22" parsed="|1Cor|9|22|0|0" passage="1Co 9:22">1 Cor. ix. 22</scripRef>. Now our Lord
Jesus, by his freedom, did not at all condemn John, any more than
John did condemn him, though their deportment was so very
different. Note, Though we are never so clear in the goodness of
our own practice, yet we must not judge of others by it. There may
be a <i>great diversity of operations,</i> where <i>it is the same
God that worketh all in all</i> (<scripRef id="Matt.xii-p43.2" osisRef="Bible:1Cor.12.6" parsed="|1Cor|12|6|0|0" passage="1Co 12:6">1
Cor. xii. 6</scripRef>), and this <i>various manifestation of the
Spirit is given to every man to profit withal,</i> <scripRef id="Matt.xii-p43.3" osisRef="Bible:Matt.11.7" parsed="|Matt|11|7|0|0" passage="Mt 11:7"><i>v.</i> 7</scripRef>. Observe especially, that
God's ministers are variously gifted: the ability and genius of
some lie one way, of others, another way: some are
Boanerges—<i>sons of thunder;</i> others, Barnabeses—<i>sons of
consolation;</i> yet <i>all these worketh that one and the
self-same Spirit</i> (<scripRef id="Matt.xii-p43.4" osisRef="Bible:1Cor.12.11" parsed="|1Cor|12|11|0|0" passage="1Co 12:11">1 Cor. xii.
11</scripRef>), and therefore we ought not to condemn either, but
to praise both, and praise God for both, who thus tries various
ways of dealing with persons of various tempers, that sinners may
be either made pliable or left inexcusable, so that, whatever the
issue is, God will be glorified.</p>
<p class="indent" id="Matt.xii-p44">Note, 2. The various methods which God
takes for the conversion of sinners, are with many fruitless and
ineffectual: "<i>Ye have not danced, ye have not lamented;</i> you
have not been suitably affected either with the one or with the
other." Particular means have, as in medicine, their particular
intentions, which must be answered, particular impressions, which
must be submitted to, in order to the success of the great and
general design; now if people will be neither bound by laws, nor
invited by promises, nor frightened by threatenings, will neither
be awakened by the <i>greatest</i> things, nor allured by the
<i>sweetest</i> things, nor startled by the most <i>terrible</i>
things, nor be made sensible by the <i>plainest</i> things; if they
will hearken to the voice neither of scripture, nor reason, nor
experience, nor providence, nor conscience, nor interest, what more
can be done? <i>The bellows are burned, the lead is consumed, the
founder melteth in vain; reprobate silver shall men call them,</i>
<scripRef id="Matt.xii-p44.1" osisRef="Bible:Jer.6.29" parsed="|Jer|6|29|0|0" passage="Jer 6:29">Jer. vi. 29</scripRef>. Ministers'
labour is bestowed in vain (<scripRef id="Matt.xii-p44.2" osisRef="Bible:Isa.49.4" parsed="|Isa|49|4|0|0" passage="Isa 49:4">Isa. xlix.
4</scripRef>), and, which is a much greater loss, <i>the grace of
God received in vain,</i> <scripRef id="Matt.xii-p44.3" osisRef="Bible:2Cor.6.1" parsed="|2Cor|6|1|0|0" passage="2Co 6:1">2 Cor. vi.
1</scripRef>. Note, It is some comfort to faithful ministers, when
they see little success of their labours, that it is no new thing
for the best preachers and the best preaching in the world to come
short of the desired end. <i>Who has believed our report?</i> If
from <i>the blood of the slain,</i> from <i>the fat of the
mighty,</i> the bow of those great commanders, Christ and john,
returned so often empty (<scripRef id="Matt.xii-p44.4" osisRef="Bible:2Sam.1.22" parsed="|2Sam|1|22|0|0" passage="2Sa 1:22">2 Sam. i.
22</scripRef>), no marvel if ours do so, and we prophecy to so
little purpose upon dry bones.</p>
<p class="indent" id="Matt.xii-p45">Note, 3. That commonly those persons who do
not profit by the means of grace, are perverse, and reflect upon
the ministers by whom they enjoy those means; and because they do
not get good themselves, they do all the hurt they can to others,
by raising and propagating prejudices against the word, and the
faithful preachers of it. Those who will not comply with God, and
walk after him, confront him, and walk contrary to him. So <i>this
generation</i> did; because they were resolved not to believe
Christ and John, and to own them, as they ought to have done, for
the best of men, they set themselves to abuse them, and to
represent them as the worst. (1.) As for John the Baptist, they
say, <i>He has a devil.</i> They imputed his strictness and
reservedness to melancholy, and some kind or degree of a possession
of Satan. "Why should we heed him? he is a poor hypochondriacal
man, full of fancies, and under the power of a crazed imagination."
(2.) As for Jesus Christ, they imputed his free and obliging
conversation to the more vicious habit of luxury and
flesh-pleasing: <i>Behold a gluttonous man and a wine-bibber.</i>
No reflection could be more foul and invidious; it is the charge
against the rebellious son (<scripRef id="Matt.xii-p45.1" osisRef="Bible:Deut.21.20" parsed="|Deut|21|20|0|0" passage="De 21:20">Deut. xxi.
20</scripRef>), <i>He is a glutton and a drunkard;</i> yet none
could be more false and unjust; for Christ <i>pleased not
himself</i> (<scripRef id="Matt.xii-p45.2" osisRef="Bible:Rom.15.3" parsed="|Rom|15|3|0|0" passage="Ro 15:3">Rom. xv. 3</scripRef>),
nor did ever any man live such a life of self-denial,
mortification, and contempt of the world, as Christ lived: he that
was <i>undefiled, and separate from sinners,</i> is here
represented as in league with them, and polluted by them. Note, The
most unspotted innocency, and the most unparalleled excellency,
will not always be a fence <i>against the reproach of tongues:</i>
nay, a man's best gifts and best actions, which are both well
intended and well calculated for edification, may be made the
matter of his reproach. The best of our actions may become the
worst of our accusations, as David's fasting, <scripRef id="Matt.xii-p45.3" osisRef="Bible:Ps.69.10" parsed="|Ps|69|10|0|0" passage="Ps 69:10">Ps. lxix. 10</scripRef>. It was true in some sense, that
Christ was <i>a Friend to publicans and sinners,</i> the best
Friend they ever had, for he <i>came into the world to save
sinners,</i> great sinners, even the chief; so he said very
feelingly, who had been himself not a <i>publican and sinner,</i>
but a Pharisee and sinner; but this is, and will be to eternity,
Christ's praise, and they forfeited the benefit of it who thus
turned it to his reproach.</p>
<p class="indent" id="Matt.xii-p46">Note, 4. That the cause of this great
unfruitfulness and perverseness of people under the means of grace,
is that they are <i>like children sitting in the markets;</i> they
are foolish as children, froward as children, mindless and playful
as children; would they but <i>show themselves men</i> in
understanding, there would be some hopes of them. <i>The
market-place they sit in</i> is to some a place of idleness
(<scripRef id="Matt.xii-p46.1" osisRef="Bible:Matt.20.3" parsed="|Matt|20|3|0|0" passage="Mt 20:3"><i>ch.</i> xx. 3</scripRef>); to
others a place of worldly business (<scripRef id="Matt.xii-p46.2" osisRef="Bible:Jas.4.13" parsed="|Jas|4|13|0|0" passage="Jam 4:13">James iv. 13</scripRef>); to all a place of noise or
diversion; so that if you ask the reason why people get so little
good by the means of grace, you will find it is because they are
slothful and trifling, and do not love to take pains; or because
their heads, and hands, and hearts are full of the world, the cares
of which <i>choke the word,</i> and choke their souls at last (
<scripRef id="Matt.xii-p46.3" osisRef="Bible:Ezek.33.31 Bible:Amos.8.5" parsed="|Ezek|33|31|0|0;|Amos|8|5|0|0" passage="Eze 33:31,Am 8:5">Ezek. xxxiii. 31; Amos viii.
5</scripRef>); and they study to divert their own thoughts from
every thing that is serious. Thus <i>in the markets</i> they are,
and there they <i>sit;</i> in these things their hearts rest, and
by them they resolve to abide.</p>
<p class="indent" id="Matt.xii-p47">Note, 5. Though the means of grace be thus
slighted and abused by many, by the most, yet there is a remnant
that through grace do improve them, and answer the designs of them,
to the glory of God, and the good of their own souls. <i>But wisdom
is justified of her children.</i> Christ is <i>Wisdom;</i> in him
<i>are hid treasures of wisdom;</i> the saints are the <i>children
God has given</i> him, <scripRef id="Matt.xii-p47.1" osisRef="Bible:Heb.2.13" parsed="|Heb|2|13|0|0" passage="Heb 2:13">Heb. ii.
13</scripRef>. The gospel is <i>wisdom,</i> it is <i>the wisdom
from above:</i> true believers are begotten again by it, and born
from above too; they are wise <i>children,</i> wise for themselves,
and their true interests; not <i>like the foolish children that sat
in the markets.</i> These <i>children of wisdom justify wisdom;</i>
they comply with the designs of Christ's grace, answer the
intentions of it, and are suitably affected with, and impressed by,
the various methods it takes, and so evidence the wisdom of Christ
in taking these methods. This is explained, <scripRef id="Matt.xii-p47.2" osisRef="Bible:Luke.7.29" parsed="|Luke|7|29|0|0" passage="Lu 7:29">Luke vii. 29</scripRef>. <i>The publicans justified God,
being baptized with the baptism of John,</i> and afterwards
embracing the gospel of Christ. Note, The success of the means of
grace justifies the wisdom of God in the choice of these means,
against those who charge him with folly therein. The cure of every
patient, that observes the physician's orders, justifies the wisdom
of the physician: and therefore Paul is <i>not ashamed of the
gospel of Christ,</i> because, whatever it is to others, <i>to them
that believe it is the power of God unto salvation,</i> <scripRef id="Matt.xii-p47.3" osisRef="Bible:Rom.1.16" parsed="|Rom|1|16|0|0" passage="Ro 1:16">Rom. i. 16</scripRef>. When <i>the cross of
Christ,</i> which to others is <i>foolishness</i> and <i>a
stumbling-block,</i> is <i>to them that are called the wisdom of
God and the power of God</i> (<scripRef id="Matt.xii-p47.4" osisRef="Bible:1Cor.1.23-1Cor.1.24" parsed="|1Cor|1|23|1|24" passage="1Co 1:23,24">1
Cor. i. 23, 24</scripRef>), so that they make the knowledge of that
the summit of their ambition (<scripRef id="Matt.xii-p47.5" osisRef="Bible:1Cor.2.2" parsed="|1Cor|2|2|0|0" passage="1Co 2:2">1 Cor.
ii. 2</scripRef>), and the efficacy of that the crown of their
glorying (<scripRef id="Matt.xii-p47.6" osisRef="Bible:Gal.6.14" parsed="|Gal|6|14|0|0" passage="Ga 6:14">Gal. vi. 14</scripRef>), here
is <i>wisdom justified of her children. Wisdom's children</i> are
<i>wisdom's</i> witnesses in the world (<scripRef id="Matt.xii-p47.7" osisRef="Bible:Isa.43.10" parsed="|Isa|43|10|0|0" passage="Isa 43:10">Isa. xliii. 10</scripRef>), and shall be produced as
witnesses in that day, when <i>wisdom,</i> that is now
<i>justified</i> by <i>the saints,</i> shall <i>be glorified in the
saints,</i> and <i>admired in all them that believe,</i> <scripRef id="Matt.xii-p47.8" osisRef="Bible:2Thess.1.10" parsed="|2Thess|1|10|0|0" passage="2Th 1:10">2 Thess. i. 10</scripRef>. If the unbelief of
some reproach Christ by giving him the lie, the faith of others
shall honour him by setting to its seal that he is true, and that
<i>he also is wise,</i> <scripRef id="Matt.xii-p47.9" osisRef="Bible:1Cor.1.25" parsed="|1Cor|1|25|0|0" passage="1Co 1:25">1 Cor. i.
25</scripRef>. Whether we do it or not, it will be done; not only
God's equity, but his <i>wisdom, will be justified when he speaks,
when he judges.</i></p>
<p class="indent" id="Matt.xii-p48">Well, this is the account Christ gives of
that <i>generation,</i> and that <i>generation is not passed
away,</i> but remains in a succession of the like; for as it was
then, it has been since and is still; <i>some believe the things
which are spoken, and some believe not,</i> <scripRef id="Matt.xii-p48.1" osisRef="Bible:Acts.28.24" parsed="|Acts|28|24|0|0" passage="Ac 28:24">Acts xxviii. 24</scripRef>.</p>
<p class="indent" id="Matt.xii-p49">II. As to the particular <i>places</i> in
which Christ was most conversant. What he said in general of that
<i>generation,</i> he applied in particular to those <i>places,</i>
to affect them. <i>Then began he to upbraid them,</i> <scripRef id="Matt.xii-p49.1" osisRef="Bible:Matt.11.20" parsed="|Matt|11|20|0|0" passage="Mt 11:20"><i>v.</i> 20</scripRef>. He began to preach to
them long before (<scripRef id="Matt.xii-p49.2" osisRef="Bible:Matt.4.17" parsed="|Matt|4|17|0|0" passage="Mt 4:17"><i>ch.</i> iv.
17</scripRef>), but he did not <i>begin to upbraid</i> till now.
Note, Rough and unpleasing methods must not be taken, till gentler
means have first been used. Christ is not apt <i>to upbraid; he
gives liberally, and upbraideth not,</i> till sinners by their
obstinacy extort it from him. <i>Wisdom</i> first invites, but when
her invitations are slighted, then she <i>upbraids,</i> <scripRef id="Matt.xii-p49.3" osisRef="Bible:Prov.1.20 Bible:Prov.1.24" parsed="|Prov|1|20|0|0;|Prov|1|24|0|0" passage="Pr 1:20,24">Prov. i. 20, 24</scripRef>. Those do not go in
Christ's method, who begin with upbraidings. Now observe,</p>
<p class="indent" id="Matt.xii-p50">1. The sin charged upon them; not any
against the moral law, then an appeal would have lain to the
gospel, which would have relieved, but a sin against the gospel,
the remedial law, and that is impenitency: this was it he upbraided
them with, or reproached them for, as the most shameful, ungrateful
thing that could be, that <i>they repented not.</i> Note, Wilful
impenitency is the great damning sin of multitudes that enjoy the
gospel, and which (more than any other) sinners will be upbraided
with to eternity. The great doctrine that both John the Baptist,
and Christ, and the apostles preached, was repentance; the great
thing designed, both in the <i>piping</i> and in the
<i>mourning,</i> was to prevail with people to change their minds
and ways, to leave their sins and turn to God; and this they would
not be brought to. He does not say, because they <i>believed</i>
not (for some kind of faith many of them had) that Christ was a
<i>Teacher come from God;</i> but because <i>they repented not:</i>
their faith did not prevail to the transforming of their hearts,
and the reforming of their lives. Christ reproved them for their
other sins, that he might <i>lead them to repentance;</i> but when
<i>they repented not, He upbraided them</i> with that, as their
refusal <i>to be healed: He upbraided them</i> with it, that they
might upbraid themselves, and might at length see the folly of it,
as that which alone makes the sad case a desperate one, and the
wound incurable.</p>
<p class="indent" id="Matt.xii-p51">2. The aggravation of the sin; they were
<i>the cities in which most of his mighty works were done;</i> for
thereabouts his principal residence had been for some time. Note,
Some places enjoy the means of grace in greater plenty, power, and
purity, than other places. God is a free agent, and acts so in all
his disposals, both as the God of nature and as the God of grace,
common and distinguishing grace. By Christ's <i>mighty works</i>
they should have been prevailed with, not only to receive his
doctrine, but to obey his law; the curing of bodily diseases should
have been the healing of their souls, but it had not that effect.
Note, The stronger inducements we have to repent, the more heinous
is the impenitency and the severer will the reckoning be, for
Christ keeps account of the <i>mighty works done</i> among us, and
of the gracious works done for us too, by which also we should be
<i>led to repentance,</i> <scripRef id="Matt.xii-p51.1" osisRef="Bible:Rom.2.4" parsed="|Rom|2|4|0|0" passage="Ro 2:4">Rom. ii.
4</scripRef>.</p>
<p class="indent" id="Matt.xii-p52">(1.) Chorazin and Bethsaida are here
instanced (<scripRef id="Matt.xii-p52.1" osisRef="Bible:Matt.11.21-Matt.11.22" parsed="|Matt|11|21|11|22" passage="Mt 11:21,22"><i>v.</i> 21,
22</scripRef>), they have each of them their woe: <i>Woe unto thee,
Chorazin, woe unto thee, Bethsaida.</i> Christ came <i>into the
world to bless us;</i> but if that blessing be slighted, he has
woes in reserve, and his woes are of all others the most terrible.
These two cities were situate upon <i>the sea of Galilee,</i> the
former on the east side, and the latter on the west, rich and
populous places; Bethsaida was lately advanced to a city by Philip
the tetrarch; out of it Christ took at least three of his apostles:
thus highly were these places favoured! Yet because they <i>knew
not the day of their visitation,</i> they fell under these woes,
which stuck so close to them, that soon after this they decayed,
and dwindled into mean, obscure villages. So fatally does sin ruin
cities, and so certainly does the word of Christ take place!</p>
<p class="indent" id="Matt.xii-p53">Now Chorazin and Bethsaida are here
compared with Tyre and Sidon, two maritime cities we read much of
in the Old Testament, that had been brought to ruin, but began to
flourish again; these cities bordered upon Galilee, but were in a
very ill name among the Jews for idolatry and other wickedness.
Christ sometimes went <i>into the coasts of Tyre and Sidon</i>
(<scripRef id="Matt.xii-p53.1" osisRef="Bible:Matt.15.21" parsed="|Matt|15|21|0|0" passage="Mt 15:21"><i>ch.</i> xv. 21</scripRef>), but
never thither; the Jews would have taken it very heinously if he
had; therefore Christ, to convince and humble them, here shows,</p>
<p class="indent" id="Matt.xii-p54">[1.] That Tyre and Sidon would not have
been so bad as Chorazin and Bethsaida. If they had had the same
word preached, and the same miracles wrought among them, <i>they
would have repented,</i> and that <i>long ago,</i> as Nineveh did,
in <i>sackcloth and ashes.</i> Christ, who knows the hearts of all,
knew that if he had gone and lived among them, and preached among
them, he should have done more good there than where he was; yet he
continued where he was for some time, to encourage his ministers to
do so, though they see not the success they desire. Note, Among the
children of disobedience, some are more easily wrought upon than
others; and it is a great aggravation of the impenitency of those
who plentifully enjoy the means of grace, not only that there are
many who sit under the same means that are wrought upon, but that
there are many more that would have been wrought upon, if they had
enjoyed the same means. See <scripRef id="Matt.xii-p54.1" osisRef="Bible:Ezek.3.6-Ezek.3.7" parsed="|Ezek|3|6|3|7" passage="Eze 3:6,7">Ezek.
iii. 6, 7</scripRef>. Our repentance is slow and delayed, but
theirs would have been speedy; they would have repented long ago.
Ours has been slight and superficial; theirs would have been deep
and serious, in <i>sackcloth and ashes.</i> Yet we must observe,
with an awful adoration of the divine sovereignty, that the Tyrians
and Sidonians will justly perish in their sin, though, if they had
had the means of grace, they would have repented; for God is a
<i>debtor to no man.</i></p>
<p class="indent" id="Matt.xii-p55">[2.] That therefore Tyre and Sidon shall
not be so miserable as Chorazin and Bethsaida, but it shall be
<i>more tolerable</i> for them in the <i>day of judgment,</i>
<scripRef id="Matt.xii-p55.1" osisRef="Bible:Matt.11.22" parsed="|Matt|11|22|0|0" passage="Mt 11:22"><i>v.</i> 22</scripRef>. Note,
<i>First,</i> At the <i>day of judgment</i> the everlasting state
of the children of men will, by an unerring and unalterable doom,
be determined; happiness or misery, and the several degrees of
each. Therefore it is called the <i>eternal judgment</i> (<scripRef id="Matt.xii-p55.2" osisRef="Bible:Heb.6.2" parsed="|Heb|6|2|0|0" passage="Heb 6:2">Heb. vi. 2</scripRef>), because decisive of the
eternal state. <i>Secondly,</i> In that judgment, all the means of
grace that were enjoyed in the state of probation will certainly
come into the account, and it will be enquired, not only how bad we
were, but how much better we might have been, had it not been our
own fault, <scripRef id="Matt.xii-p55.3" osisRef="Bible:Isa.5.3-Isa.5.4" parsed="|Isa|5|3|5|4" passage="Isa 5:3,4">Isa. v. 3, 4</scripRef>.
<i>Thirdly,</i> Though the damnation of all that perish will be
intolerable, yet the damnation of those who had the fullest and
clearest discoveries made them of the power and grace of Christ,
and yet repented not, will be of all others the most intolerable.
The gospel light and sound open the faculties, and enlarge the
capacities of all that see and hear it, either to receive the
riches of <i>divine grace,</i> or (if that grace be slighted) to
take in the more plentiful effusions of <i>divine wrath.</i> If
self-reproach be the torture of hell, it must needs be hell indeed
to those who had such a fair opportunity of getting to heaven.
<i>Son, remember that.</i></p>
<p class="indent" id="Matt.xii-p56">(2.) Capernaum is here condemned with an
emphasis (<scripRef id="Matt.xii-p56.1" osisRef="Bible:Matt.11.23" parsed="|Matt|11|23|0|0" passage="Mt 11:23"><i>v.</i> 23</scripRef>),
"<i>And thou, Capernaum,</i> hold up thy hand, and hear they doom,"
Capernaum, above all the cities of Israel, was dignified with
Christ's most usual residence; it was like Shiloh of old, the place
which he chose, to put his name there, and it fared with it as with
Shiloh, <scripRef id="Matt.xii-p56.2" osisRef="Bible:Jer.7.12 Bible:Jer.7.14" parsed="|Jer|7|12|0|0;|Jer|7|14|0|0" passage="Jer 7:12,14">Jer. vii. 12,
14</scripRef>. Christ's miracles here were <i>daily bread,</i> and
therefore, as the manna of old, were despised and called light
bread. Many a sweet and comfortable lecture of grace Christ had
read them to little purpose, and therefore he reads them a dreadful
lecture of wrath: those who will not hear the former shall be made
to feel the latter.</p>
<p class="indent" id="Matt.xii-p57">We have here Capernaum's doom,</p>
<p class="indent" id="Matt.xii-p58">[1.] Put absolutely; Thou <i>which art
exalted to heaven shalt be brought down to hell</i> Note,
<i>First,</i> Those who enjoy the gospel in power and purity, are
thereby <i>exalted to heaven;</i> they have therein a great honour
for the present, and a great advantage for eternity; they are
lifted up toward <i>heaven;</i> but if, notwithstanding, they still
<i>cleave to the earth,</i> they may thank themselves that they are
not lifted up <i>into heaven. Secondly,</i> Gospel advantages and
advancements abused will sink sinners so much lower into hell. Our
external privileges will be so far from saving us, that if our
hearts and lives be not agreeable to them, they will but inflame
the reckoning: the higher the precipice is, the more fatal is the
fall from it: Let us <i>not therefore be high-minded, but fear;</i>
not slothful, but diligent. See <scripRef id="Matt.xii-p58.1" osisRef="Bible:Job.20.6-Job.20.7" parsed="|Job|20|6|20|7" passage="Job 20:6,7">Job
xx. 6, 7</scripRef>.</p>
<p class="indent" id="Matt.xii-p59">[2.] We have it here put in comparison with
the doom of Sodom—a place more remarkable, both for sin and ruin,
than perhaps any other; and yet Christ here tells us,</p>
<p class="indent" id="Matt.xii-p60"><i>First,</i> That Capernaum's means would
have saved Sodom. If these miracles had been done among the
Sodomites, as bad as they were, they would have repented, and
<i>their city would have remained unto this day</i> a monument of
sparing mercy, as now it is of destroying justice, <scripRef id="Matt.xii-p60.1" osisRef="Bible:Jude.1.7" parsed="|Jude|1|7|0|0" passage="Jude 1:7">Jude 7</scripRef>. Note, Upon true repentance
through Christ, even the greatest sin shall be pardoned and the
greatest ruin prevented, that of Sodom not excepted. Angels were
sent to Sodom, and yet it remained not; but if Christ had been sent
thither, it <i>would have remained;</i> how well is it for us,
then, that the world to come is <i>put in subjection to Christ,</i>
and <i>not to angels!</i> <scripRef id="Matt.xii-p60.2" osisRef="Bible:Heb.2.5" parsed="|Heb|2|5|0|0" passage="Heb 2:5">Heb. ii.
5</scripRef>. Lot would not have <i>seemed as one that mocked,</i>
if he had wrought miracles.</p>
<p class="indent" id="Matt.xii-p61"><i>Secondly,</i> That Sodom's ruin will
therefore be less at the great day than Capernaum's. Sodom will
have many things to answer for, but not the sin of neglecting
Christ, as Capernaum will. If the gospel prove <i>a savour of
death,</i> a killing savour, it is doubly so; it is <i>of death
unto death,</i> so great a death (<scripRef id="Matt.xii-p61.1" osisRef="Bible:2Cor.2.16" parsed="|2Cor|2|16|0|0" passage="2Co 2:16">2
Cor. ii. 16</scripRef>); Christ had said the same of all other
places that receive not his ministers nor bid his gospel welcome
(<scripRef id="Matt.xii-p61.2" osisRef="Bible:Matt.10.15" parsed="|Matt|10|15|0|0" passage="Mt 10:15"><i>ch.</i> x. 15</scripRef>); <i>It
shall be more tolerable for the land of Sodom than for that
city.</i> We that have now the written word in our hands, the
gospel preached, and the gospel ordinances administered to us, and
live under the dispensation of the Spirit, have advantages not
inferior to those of Chorazin, and Bethsaida, and Capernaum, and
the account in the great day will be accordingly. It has therefore
been justly said, that the professors of this age, whether they go
to heaven or hell, will be the greatest debtors in either of these
places; if to heaven, the greatest debtors to divine mercy for
those rich means that brought them thither; if to hell, the
greatest debtors to divine justice, for those rich means that would
have kept them from thence.</p>
</div><scripCom id="Matt.xii-p61.3" osisRef="Bible:Matt.11.25-Matt.11.30" parsed="|Matt|11|25|11|30" passage="Mt 11:25-30" type="Commentary"/><div class="Commentary" id="Bible:Matt.11.25-Matt.11.30">
<h4 id="Matt.xii-p61.4">Christ's Invitation to Burthened
Souls.</h4>
<p class="passage" id="Matt.xii-p62">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.   26 Even so, Father: for so it seemed good in thy
sight.   27 All things are delivered unto me of my Father: and
no man knoweth the Son, but the Father; neither knoweth any man the
Father, save the Son, and <i>he</i> to whomsoever the Son will
reveal <i>him.</i>   28 Come unto me, all <i>ye</i> that
labour 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 lowly in
heart: and ye shall find rest unto your souls.   30 For my
yoke <i>is</i> easy, and my burden is light.</p>
<p class="indent" id="Matt.xii-p63">In these verses we have Christ looking up
to heaven, with thanksgiving to his Father for the sovereignty and
security of the covenant of redemption; and looking around him upon
this earth, with an offer to all the children of men, to whom these
presents shall come, of the privileges and benefits of the covenant
of grace.</p>
<p class="indent" id="Matt.xii-p64">I. Christ here returns thanks to God for
his favour to those <i>babes</i> who had the mysteries of the
gospel <i>revealed to them</i> (<scripRef id="Matt.xii-p64.1" osisRef="Bible:Matt.11.25-Matt.11.26" parsed="|Matt|11|25|11|26" passage="Mt 11:25,26"><i>v.</i> 25, 26</scripRef>). <i>Jesus answered and
said.</i> It is called an answer, though no other words are before
recorded but his own, because it is so comfortable a reply to the
melancholy considerations preceding, and is aptly set in the
balance against them. The sin and ruin of those woeful cities, no
doubt, was a grief to the Lord Jesus; he could not but <i>weep
over</i> them, as he did <i>over Jerusalem</i> (<scripRef id="Matt.xii-p64.2" osisRef="Bible:Luke.19.41" parsed="|Luke|19|41|0|0" passage="Lu 19:41">Luke xix. 41</scripRef>); with this thought therefore he
refreshes himself; and to make it the more refreshing, he puts it
into a thanksgiving; that for all this, <i>there is a remnant,</i>
though but <i>babes,</i> to whom the things of the gospel are
<i>revealed. Though Israel be not gathered, yet shall he be
glorious.</i> Note, We may take great encouragement in looking
upward to God, when round about us we see nothing but what is
discouraging. It is sad to see how regardless most men are of their
own happiness, but it is comfortable to think that the wise and
faithful God will, however, effectually secure the interests of his
own glory. <i>Jesus answered and said, I thank thee.</i> Note,
Thanksgiving is a proper answer to dark and disquieting thoughts,
and may be an effectual means to silence them. Songs of praise are
sovereign cordials to drooping souls, and will help to cure
melancholy. When we have no other answer ready to the suggestions
of grief and fear, we may have recourse to this, <i>I thank thee, O
Father;</i> let us bless God that it is not worse with us than it
is.</p>
<p class="indent" id="Matt.xii-p65">Now in this thanksgiving of Christ, we may
observe,</p>
<p class="indent" id="Matt.xii-p66">1. The titles he gives to God; <i>O Father,
Lord of heaven and earth.</i> Note, (1.) In all our approaches to
God, by praise as well as by prayer, it is good for us to eye him
as a Father, and to fasten on that relation, not only when we ask
for the mercies we want, but when we give thanks for the mercies we
have received. Mercies are then doubly sweet, and powerful to
enlarge the heart in praise, when they are received as tokens of a
Father's love, and gifts of a Father's hand; <i>Giving thanks to
the Father,</i> <scripRef id="Matt.xii-p66.1" osisRef="Bible:Col.1.12" parsed="|Col|1|12|0|0" passage="Col 1:12">Col. i. 12</scripRef>.
It becomes children to be grateful, and to say, <i>Thank you,
father,</i> as readily as, <i>Pray, father.</i> (2.) When we come
to God as a Father, we must withal remember, that he is <i>Lord of
heaven and earth;</i> which obliges us to come to him with
reverence, as to the sovereign Lord of all, and yet with
confidence, as one able to do for us whatever we need or can
desire; to defend us from all evil and to supply us with all good.
Christ, in Melchizedec, had long since <i>blessed God</i> as the
Possessor, or <i>Lord of heaven and earth;</i> and in all our
thanksgivings for mercies in the stream, we must give him the glory
of the all-sufficiency that is in the fountain.</p>
<p class="indent" id="Matt.xii-p67">2. The thing he gives thanks for:
<i>Because thou has hid these things from the wise and prudent,
and</i> yet <i>revealed them to babes. These things;</i> he does
not say what things, but means the great things of the gospel,
<i>the things that belong to our peace,</i> <scripRef id="Matt.xii-p67.1" osisRef="Bible:Luke.19.42" parsed="|Luke|19|42|0|0" passage="Lu 19:42">Luke xix. 42</scripRef>. He spoke thus emphatically of
them, <i>these things,</i> because they were things that filled
him, and should fill us: all other things are as nothing to
<i>these things.</i></p>
<p class="indent" id="Matt.xii-p68">Note (1.) The great things of the
everlasting gospel have been and are hid from many that were
<i>wise and prudent,</i> that were eminent for learning and worldly
policy; some of the greatest scholars and the greatest statesmen
have been the greatest strangers to gospel mysteries. <i>The world
by wisdom knew not God,</i> <scripRef id="Matt.xii-p68.1" osisRef="Bible:1Cor.1.21" parsed="|1Cor|1|21|0|0" passage="1Co 1:21">1 Cor. i.
21</scripRef>. Nay, there is an opposition given to the gospel, by
a <i>science falsely so called,</i> <scripRef id="Matt.xii-p68.2" osisRef="Bible:1Tim.6.20" parsed="|1Tim|6|20|0|0" passage="1Ti 6:20">1
Tim. vi. 20</scripRef>. Those who are most expert in things
sensible and secular, are commonly least experienced in spiritual
things. Men may dive deeply into the mysteries of nature and into
the mysteries of state, and yet be ignorant of, and mistake about,
the mysteries of <i>the kingdom of heaven,</i> for want of an
experience of the power of them.</p>
<p class="indent" id="Matt.xii-p69">(2.) While <i>the wise and prudent men</i>
of the world are in the dark about gospel mysteries, even the
<i>babes in Christ</i> have the sanctifying saving knowledge of
them: <i>Thou hast revealed them unto babes.</i> Such the disciples
of Christ were; men of mean birth and education; no scholars, no
artists, no politicians, unlearned and ignorant men, <scripRef id="Matt.xii-p69.1" osisRef="Bible:Acts.4.13" parsed="|Acts|4|13|0|0" passage="Ac 4:13">Acts iv. 13</scripRef>. Thus are the secrets of
wisdom, which are double to that which is (<scripRef id="Matt.xii-p69.2" osisRef="Bible:Job.11.6" parsed="|Job|11|6|0|0" passage="Job 11:6">Job xi. 6</scripRef>), made known <i>to babes and
sucklings,</i> that <i>out of their mouth strength</i> might be
<i>ordained</i> (<scripRef id="Matt.xii-p69.3" osisRef="Bible:Ps.8.2" parsed="|Ps|8|2|0|0" passage="Ps 8:2">Ps. viii.
2</scripRef>), and God's <i>praise</i> thereby <i>perfected.</i>
The learned men of the world were not made choice of to be the
preachers of the gospel, but <i>the foolish things of the world</i>
(<scripRef id="Matt.xii-p69.4" osisRef="Bible:1Cor.2.6 Bible:1Cor.2.8 Bible:1Cor.2.10" parsed="|1Cor|2|6|0|0;|1Cor|2|8|0|0;|1Cor|2|10|0|0" passage="1Co 2:6,8,10">1 Cor. ii. 6, 8,
10</scripRef>).</p>
<p class="indent" id="Matt.xii-p70">(3.) This difference between <i>the
prudent</i> and the <i>babes</i> is of God's own making. [1.] It is
he that has <i>hid these things from the wise and prudent;</i> he
gave them parts, and learning, and much of human understanding
above others, and they were proud of that, and rested in it, and
looked no further; and therefore God justly denies them the Spirit
of wisdom and revelation, and then, though they hear the sound of
the gospel tidings, they are to them as a <i>strange thing.</i> God
is not the Author of their ignorance and error, but he leaves them
to themselves, and their sin becomes their punishment, and the Lord
is righteous in it. See <scripRef id="Matt.xii-p70.1" osisRef="Bible:John.12.39-John.12.40 Bible:Rom.11.7-Rom.11.8 Bible:Acts.28.26-Acts.28.27" parsed="|John|12|39|12|40;|Rom|11|7|11|8;|Acts|28|26|28|27" passage="Joh 12:39,40,Ro 11:7,8,Ac 28:26,27">John xii. 39, 40; Rom. xi. 7,
8; Acts xxviii. 26, 27</scripRef>. Had they honoured God with the
wisdom and prudence they had, he would have given them the
knowledge of these better things; but because they served their
lusts with them, he has <i>hid their hearts from this
understanding.</i> [2.] It is he that has <i>revealed them unto
babes.</i> Things revealed belong to our children (<scripRef id="Matt.xii-p70.2" osisRef="Bible:Deut.29.29" parsed="|Deut|29|29|0|0" passage="De 29:29">Deut. xxix. 29</scripRef>), and to them he
<i>gives an understanding</i> to receive these things, and the
impressions of them. Thus <i>he resists the proud,</i> and <i>gives
grace to the humble,</i> <scripRef id="Matt.xii-p70.3" osisRef="Bible:Jas.4.6" parsed="|Jas|4|6|0|0" passage="Jam 4:6">Jam. iv.
6</scripRef>.</p>
<p class="indent" id="Matt.xii-p71">(4.) This dispensation must be resolved
into the divine sovereignty. Christ himself referred it to that;
<i>Even so, Father, for so it seemed good in thy sight.</i> Christ
here subscribes to the will of his Father in this matter; <i>Even
so.</i> Let God take what ways he pleases to glorify himself, and
make us of what instruments he pleases for the carrying on of his
own work; his grace is his own, and he may give or withhold it as
he pleases. We can give no reason why Peter, a fisherman, should be
made an apostle, and not Nicodemus, a Pharisee, and a ruler of the
Jews, though he also believed in Christ; but <i>so it seemed good
in God's sight.</i> Christ said this in the hearing of his
disciples, to show them that it was not for any merit of their own
that they were thus dignified and distinguished, but purely from
God's good pleasure; he made them to differ.</p>
<p class="indent" id="Matt.xii-p72">(5.) This way of dispensing divine grace is
to be acknowledged by us, as it was by our Lord Jesus, with all
thankfulness. We must thank God, [1.] That <i>these things</i> are
<i>revealed;</i> the mystery hid from ages and generations is
manifested; that they are <i>revealed,</i> not to a few, but to be
published to all the world. [2.] That they are <i>revealed to
babes;</i> that the meek and humble are beautified with this
salvation; and this honour put upon those whom the world pours
contempt upon. [3.] It magnifies the mercy to them, that <i>these
things</i> are <i>hid from the wise and prudent:</i> distinguishing
favours are the most obliging. As Job adored <i>the name of the
Lord</i> in <i>taking away</i> as well as in <i>giving,</i> so may
we in <i>hiding these things from the wise and prudent,</i> as well
as in <i>revealing them unto babes;</i> not as it is their misery,
but as it is a method by which self is abased, proud thoughts
brought down, all flesh silenced, and divine power and wisdom made
to shine the more bright. See <scripRef id="Matt.xii-p72.1" osisRef="Bible:1Cor.1.27 Bible:1Cor.1.31" parsed="|1Cor|1|27|0|0;|1Cor|1|31|0|0" passage="1Co 1:27,31">1
Cor. i. 27, 31</scripRef>.</p>
<p class="indent" id="Matt.xii-p73">II. Christ here makes a gracious offer of
the benefits of the gospel to all, and these are the things which
are <i>revealed to babes,</i> <scripRef id="Matt.xii-p73.1" osisRef="Bible:Matt.11.25" parsed="|Matt|11|25|0|0" passage="Mt 11:25"><i>v.</i> 25</scripRef>, &amp;c. Observe here,</p>
<p class="indent" id="Matt.xii-p74">1. The solemn preface which ushers in this
call or invitation, both to command our attention to it, and to
encourage our compliance with it. That we <i>might have strong
consolation,</i> in flying for refuge to this <i>hope set before
us,</i> Christ prefixes his authority, produces his credentials; we
shall see he is empowered to make this offer.</p>
<p class="indent" id="Matt.xii-p75">Two things he here lays before us,
<scripRef id="Matt.xii-p75.1" osisRef="Bible:Matt.11.27" parsed="|Matt|11|27|0|0" passage="Mt 11:27"><i>v.</i> 27</scripRef>.</p>
<p class="indent" id="Matt.xii-p76">(1.) His commission from the Father: <i>All
things are delivered unto me of my Father.</i> Christ, as God, is
equal in power and glory with the Father; but as Mediator he
receives his power and glory from the Father; has <i>all judgment
committed to him.</i> He is authorized to settle a new covenant
between God and man, and to offer peace and happiness to the
apostate world, upon such terms as he should think fit: he was
sanctified and sealed to be the sole Plenipotentiary, to concert
and establish this great affair. In order to this, he has <i>all
power</i> both <i>in heaven and in earth,</i> (<scripRef id="Matt.xii-p76.1" osisRef="Bible:Matt.28.18" parsed="|Matt|28|18|0|0" passage="Mt 28:18"><i>ch.</i> xxviii. 18</scripRef>); power over all flesh
(<scripRef id="Matt.xii-p76.2" osisRef="Bible:John.17.2" parsed="|John|17|2|0|0" passage="Joh 17:2">John xvii. 2</scripRef>); authority
to execute judgment, <scripRef id="Matt.xii-p76.3" osisRef="Bible:John.5.22 Bible:John.5.27" parsed="|John|5|22|0|0;|John|5|27|0|0" passage="Joh 5:22,27">John v. 22,
27</scripRef>. This encourages us to come to Christ, that he is
commissioned to receive us, and to give us what we come for, and
has <i>all things delivered to him</i> for that purpose, by him who
is <i>Lord of all.</i> All powers, all treasures are in his hand.
Observe, The Father has delivered his all into the hands of the
Lord Jesus; let us but deliver our all into his hand and the work
is done; God has made him the great Referee, the blessed Daysman,
to lay his hand upon us both; that which we have to do is to agree
to the reference, to submit to the arbitration of the Lord Jesus,
for the taking up of this unhappy controversy, and to enter into
bonds to stand to his award.</p>
<p class="indent" id="Matt.xii-p77">(2.) His intimacy with the Father: <i>No
man knoweth the Son but the Father, Neither knoweth any man the
Father save the Son.</i> This gives us a further satisfaction, and
an abundant one. Ambassadors use to have not only their
commissions, which they produce, but their instructions, which they
reserve to themselves, to be made use of as there is occasion in
their negotiations; our Lord Jesus had both, not only authority,
but ability, for his undertaking. In transacting the great business
of our redemption, the Father and the Son are the parties
principally concerned; <i>the counsel of peace is between them,</i>
<scripRef id="Matt.xii-p77.1" osisRef="Bible:Zech.6.13" parsed="|Zech|6|13|0|0" passage="Zec 6:13">Zech. vi. 13</scripRef>. It must
therefore be a great encouragement to us to be assured, that they
understood one another very well in this affair; that the Father
knew the Son, and the Son knew the Father, and both perfectly (a
mutual consciousness we may call it, between the Father and the
Son), so that there could be no mistake in the settling of this
matter; as often there is among men, to the overthrow of contracts,
and the breaking of the measures taken, through their
misunderstanding one another. The Son had <i>lain in the bosom of
the Father</i> from eternity; he was <i>à secretioribus—of the
cabinet-council,</i> <scripRef id="Matt.xii-p77.2" osisRef="Bible:John.1.18" parsed="|John|1|18|0|0" passage="Joh 1:18">John i.
18</scripRef>. He was <i>by him, as one brought up with him</i>
(<scripRef id="Matt.xii-p77.3" osisRef="Bible:Prov.8.30" parsed="|Prov|8|30|0|0" passage="Pr 8:30">Prov. viii. 30</scripRef>), so that
<i>none knows the Father save the Son,</i> he adds, <i>and he to
whom the Son will reveal him.</i> Note, [1.] The happiness of men
lies in an acquaintance with God; it <i>is life eternal,</i> it is
the perfection of rational beings. [2.] Those who would have an
acquaintance with God, must apply themselves to Jesus Christ; for
the light of the knowledge of the glory of God shines in the face
of Christ, <scripRef id="Matt.xii-p77.4" osisRef="Bible:2Cor.4.6" parsed="|2Cor|4|6|0|0" passage="2Co 4:6">2 Cor. iv. 6</scripRef>. We
are obliged to Christ for all the revelation we have of God the
Father's will and love, ever since Adam sinned; there is no
comfortable intercourse between a holy God and sinful man, but in
and by a Mediator, <scripRef id="Matt.xii-p77.5" osisRef="Bible:John.14.6" parsed="|John|14|6|0|0" passage="Joh 14:6">John xiv.
6</scripRef>.</p>
<p class="indent" id="Matt.xii-p78">2. Here is the offer itself that is made to
us, and an invitation to accept of it. After so solemn a preface,
we may well expect something very great; and it is <i>a faithful
saying,</i> and well <i>worthy of all acceptation; words whereby we
may be saved.</i> We are here invited to Christ as our Priest,
Prince, and Prophet, to be saved, and, in order to that, to be
ruled and taught by him.</p>
<p class="indent" id="Matt.xii-p79">(1.) We must come to Jesus Christ as our
Rest, and repose ourselves in him (<scripRef id="Matt.xii-p79.1" osisRef="Bible:Matt.11.28" parsed="|Matt|11|28|0|0" passage="Mt 11:28"><i>v.</i> 28</scripRef>), <i>Come unto me all ye that
labour.</i> Observe, [1.] The character of the persons invited;
<i>all that labour, and are heavy laden.</i> This is a word in
season to him that is weary, <scripRef id="Matt.xii-p79.2" osisRef="Bible:Isa.50.4" parsed="|Isa|50|4|0|0" passage="Isa 50:4">Isa. l.
4</scripRef>. Those who complain of the burthen of the ceremonial
law, which was an intolerable yoke, and was made much more so by
the tradition of the elders (<scripRef id="Matt.xii-p79.3" osisRef="Bible:Luke.11.46" parsed="|Luke|11|46|0|0" passage="Lu 11:46">Luke xi.
46</scripRef>), let them come to Christ, and they shall be made
easy; he came to free his church from this yoke, to cancel the
imposition of those carnal ordinances, and to introduce a purer and
more spiritual way of worship; but it is rather to be understood of
the burthen of sin, both the guilt and the power of it. Note, All
those, and those only, are invited to rest in Christ, that are
sensible of sin as a burthen, and groan under it; that are not only
convinced of the evil of sin, of their own sin, but are contrite in
soul for it; that are really sick of their sins, weary of the
service of the world and of the flesh; that see their state sad and
dangerous by reason of sin, and are in pain and fear about it, as
Ephraim (<scripRef id="Matt.xii-p79.4" osisRef="Bible:Jer.31.18-Jer.31.20" parsed="|Jer|31|18|31|20" passage="Jer 31:18-20">Jer. xxxi.
18-20</scripRef>), the prodigal (<scripRef id="Matt.xii-p79.5" osisRef="Bible:Luke.15.17" parsed="|Luke|15|17|0|0" passage="Lu 15:17">Luke
xv. 17</scripRef>), the publican (<scripRef id="Matt.xii-p79.6" osisRef="Bible:Luke.18.13" parsed="|Luke|18|13|0|0" passage="Lu 18:13">Luke
xviii. 13</scripRef>), Peter's hearers (<scripRef id="Matt.xii-p79.7" osisRef="Bible:Acts.2.37" parsed="|Acts|2|37|0|0" passage="Ac 2:37">Acts ii. 37</scripRef>), Paul (<scripRef id="Matt.xii-p79.8" osisRef="Bible:Acts.9.4 Bible:Acts.9.6 Bible:Acts.9.9" parsed="|Acts|9|4|0|0;|Acts|9|6|0|0;|Acts|9|9|0|0" passage="Ac 9:4,6,9">Acts ix. 4, 6, 9</scripRef>), the jailor (<scripRef id="Matt.xii-p79.9" osisRef="Bible:Acts.16.29-Acts.16.30" parsed="|Acts|16|29|16|30" passage="Ac 16:29,30">Acts xvi. 29, 30</scripRef>). This is a
necessary preparative for pardon and peace. The Comforter must
first convince (<scripRef id="Matt.xii-p79.10" osisRef="Bible:John.16.8" parsed="|John|16|8|0|0" passage="Joh 16:8">John xvi.
8</scripRef>); I have torn and then will heal. [2.] The invitation
itself: <i>Come unto me.</i> That glorious display of Christ's
greatness which we had (<scripRef id="Matt.xii-p79.11" osisRef="Bible:Matt.11.27" parsed="|Matt|11|27|0|0" passage="Mt 11:27"><i>v.</i>
27</scripRef>), as Lord of all, might frighten us from him, but see
here how he holds out <i>the golden sceptre,</i> that we may touch
the top of it and may live. Note, It is the duty and interest of
weary <i>and heavy laden</i> sinners to <i>come to Jesus
Christ.</i> Renouncing all those things which stand in opposition
to him, or in competition with him, we must accept of him, as our
Physician and Advocate, and give up ourselves to his conduct and
government; freely willing to be saved by him, in his own way, and
upon his own terms. <i>Come</i> and <i>cast that burden upon</i>
him, under which thou art <i>heavy laden.</i> This is the gospel
call, <i>The Spirit saith, Come;</i> and <i>the bride saith, Come;
let him that is athirst come; Whoever will, let him come.</i></p>
<p class="indent" id="Matt.xii-p80">[3.] The blessing promised to those that do
come: <i>I will give you rest.</i> Christ is our Noah, whose name
signifies <i>rest,</i> for <i>this same shall give us rest.</i>
<scripRef id="Matt.xii-p80.1" osisRef="Bible:Gen.5.29 Bible:Gen.8.9" parsed="|Gen|5|29|0|0;|Gen|8|9|0|0" passage="Ge 5:29,8:9">Gen. v. 29; viii. 9</scripRef>.
Truly <i>rest is good</i> (<scripRef id="Matt.xii-p80.2" osisRef="Bible:Gen.49.15" parsed="|Gen|49|15|0|0" passage="Ge 49:15">Gen. xlix.
15</scripRef>), especially to those <i>that labour and are heavy
laden,</i> <scripRef id="Matt.xii-p80.3" osisRef="Bible:Eccl.5.12" parsed="|Eccl|5|12|0|0" passage="Ec 5:12">Eccl. v. 12</scripRef>.
Note, Jesus Christ will give assured rest to those weary souls,
that by a lively faith come to him for it; <i>rest</i> from the
terror of sin, in a well-grounded peace of conscience; <i>rest</i>
from the power of sin, in a regular order of the soul, and its due
government of itself; a <i>rest</i> in God, and a complacency of
soul, in his love. <scripRef id="Matt.xii-p80.4" osisRef="Bible:Ps.11.6-Ps.11.7" parsed="|Ps|11|6|11|7" passage="Ps 11:6,7">Ps. xi. 6,
7</scripRef>. This is that <i>rest which remains for the people of
God</i> (<scripRef id="Matt.xii-p80.5" osisRef="Bible:Heb.4.9" parsed="|Heb|4|9|0|0" passage="Heb 4:9">Heb. iv. 9</scripRef>), begun
in grace, and perfected in glory.</p>
<p class="indent" id="Matt.xii-p81">(2.) We must come to Jesus Christ as our
Ruler, and submit ourselves to him (<scripRef id="Matt.xii-p81.1" osisRef="Bible:Matt.11.29" parsed="|Matt|11|29|0|0" passage="Mt 11:29"><i>v.</i> 29</scripRef>). <i>Take my yoke upon you.</i>
This must go along with the former, for Christ is exalted to be
both a <i>Prince and a Saviour,</i> a <i>Priest upon his
throne.</i> The <i>rest</i> he promises is a release from the
drudgery of sin, not from the service of God, but an obligation to
the duty we owe to him. Note, Christ has a <i>yoke</i> for our
necks, as well as a <i>crown</i> for our heads, and this
<i>yoke</i> he expects we should <i>take upon</i> us and draw in.
To call those who are weary <i>and heavy laden,</i> to <i>take a
yoke upon</i> them, looks like adding <i>affliction to the
afflicted;</i> but the pertinency of it lies in the word <i>my:</i>
"You are under a <i>yoke</i> which makes you weary: shake that off
and try mine, which will make you easy." Servants are said to be
<i>under the yoke</i> (<scripRef id="Matt.xii-p81.2" osisRef="Bible:1Tim.6.1" parsed="|1Tim|6|1|0|0" passage="1Ti 6:1">1 Tim. vi.
1</scripRef>), and subjects, <scripRef id="Matt.xii-p81.3" osisRef="Bible:1Kgs.12.10" parsed="|1Kgs|12|10|0|0" passage="1Ki 12:10">1 Kings
xii. 10</scripRef>. To take Christ's <i>yoke upon</i> us, is to put
ourselves into the relation to servants and subjects to him, and
then of conduct ourselves accordingly, in a conscientious obedience
to all his commands, and a cheerful submission to all his
disposals: it is to <i>obey the gospel of Christ, to yield
ourselves to the Lord:</i> it is Christ's <i>yoke;</i> the
<i>yoke</i> he has appointed; a <i>yoke</i> he has himself drawn in
before us, for <i>he learned obedience,</i> and which he does by
his Spirit draw in with us, for <i>he helpeth our infirmities,</i>
<scripRef id="Matt.xii-p81.4" osisRef="Bible:Rom.8.26" parsed="|Rom|8|26|0|0" passage="Ro 8:26">Rom. viii. 26</scripRef>. A <i>yoke</i>
speaks some hardship, but if the beast must draw, the <i>yoke</i>
helps him. Christ's commands are all in our favour: we must take
this <i>yoke upon</i> us to draw in it. We are yoked to work, and
therefore must be diligent; we are yoked to submit, and therefore
must be humble and patient: we are yoked together with our
fellow-servants, and therefore must keep up the communion of
saints: and <i>the words of the wise are as goads,</i> to those who
are thus yoked.</p>
<p class="indent" id="Matt.xii-p82">Now this is the hardest part of our lesson,
and therefore it is qualified (<scripRef id="Matt.xii-p82.1" osisRef="Bible:Matt.11.30" parsed="|Matt|11|30|0|0" passage="Mt 11:30"><i>v.</i> 30</scripRef>). <i>My yoke is easy and my
burden is light;</i> you need not be afraid of it.</p>
<p class="indent" id="Matt.xii-p83">[1.] The <i>yoke</i> of Christ's commands
is an <i>easy yoke;</i> it is <b><i>chrestos</i></b>, not only
<i>easy,</i> but gracious, so the word signifies; it is sweet and
pleasant; there is nothing in it to gall the yielding neck, nothing
to hurt us, but, on the contrary, must to refresh us. It is a
<i>yoke</i> that is lined with love. Such is the nature of all
Christ's commands, so reasonable in themselves, so profitable to
us, and all summed up in one word, and that a sweet word, love. So
powerful are the assistances he gives us, so suitable the
encouragements, and so strong the consolations, that are to be
found in the way of duty, that we may truly say, it is a
<i>yoke</i> of pleasantness. It is easy to the new nature, very
<i>easy to him that understandeth,</i> <scripRef id="Matt.xii-p83.1" osisRef="Bible:Prov.14.6" parsed="|Prov|14|6|0|0" passage="Pr 14:6">Prov. xiv. 6</scripRef>. It may be a little hard at
first, but it is easy afterwards; the love of God and the hope of
heaven will make it <i>easy.</i></p>
<p class="indent" id="Matt.xii-p84">[2.] The <i>burden</i> of Christ's cross is
a <i>light burden,</i> very <i>light:</i> afflictions from Christ,
which befal us as men; afflictions for Christ, which befal us as
Christians; the latter are especially meant. This <i>burden</i> in
itself is <i>not joyous, but grievous;</i> yet as it is Christ's,
it is <i>light.</i> Paul knew as much of it as any man, and he
calls it a <i>light affliction,</i> <scripRef id="Matt.xii-p84.1" osisRef="Bible:2Cor.4.17" parsed="|2Cor|4|17|0|0" passage="2Co 4:17">2
Cor. iv. 17</scripRef>. God's presence (<scripRef id="Matt.xii-p84.2" osisRef="Bible:Isa.43.2" parsed="|Isa|43|2|0|0" passage="Isa 43:2">Isa. xliii. 2</scripRef>), Christ's sympathy (<scripRef id="Matt.xii-p84.3" osisRef="Bible:Isa.73.9 Bible:Dan.3.25" parsed="|Isa|73|9|0|0;|Dan|3|25|0|0" passage="Isa 73:9,Da 3:25">Isa. lxxiii. 9, Dan. iii.
25</scripRef>), and especially the Spirit's aids and comforts
(<scripRef id="Matt.xii-p84.4" osisRef="Bible:2Cor.1.5" parsed="|2Cor|1|5|0|0" passage="2Co 1:5">2 Cor. i. 5</scripRef>), make
suffering for Christ <i>light</i> and <i>easy.</i> As afflictions
abound, and are prolonged, consolations abound, and are prolonged
too. Let this therefore reconcile us to the difficulties, and help
us over the discouragements, we may meet with, both in doing work
and suffering work; though we may lose <i>for</i> Christ, we shall
not lose <i>by him.</i></p>
<p class="indent" id="Matt.xii-p85">(3.) We must come to Jesus Christ as our
Teacher, and set ourselves to learn of him, <scripRef id="Matt.xii-p85.1" osisRef="Bible:Matt.11.29" parsed="|Matt|11|29|0|0" passage="Mt 11:29"><i>v.</i> 29</scripRef>. Christ has erected a great
school, and has invited us to be his scholars. We must enter
ourselves, associate with his scholars, and daily attend the
instructions he gives by his word and Spirit. We must converse much
with what he said, and have it ready to use upon all occasions; we
must conform to what he did, and follow his steps, <scripRef id="Matt.xii-p85.2" osisRef="Bible:1Pet.2.21" parsed="|1Pet|2|21|0|0" passage="1Pe 2:21">1 Pet. ii. 21</scripRef>. Some make the
following words, <i>for I am meek and lowly in heart,</i> to be the
particular lesson we are required to learn from the example of
Christ. We must learn of him to be <i>meek</i> and <i>lowly,</i>
and must mortify our pride and passion, which render us so unlike
to him. We must so <i>learn of Christ</i> as to <i>learn Christ</i>
(<scripRef id="Matt.xii-p85.3" osisRef="Bible:Eph.4.20" parsed="|Eph|4|20|0|0" passage="Eph 4:20">Eph. iv. 20</scripRef>), for he is
both Teacher and Lesson, Guide and Way, and All in All.</p>
<p class="indent" id="Matt.xii-p86">Two reasons are given why we must <i>learn
of Christ.</i></p>
<p class="indent" id="Matt.xii-p87">[1.] <i>I am meek and lowly in heart,</i>
and therefore fit to teach you.</p>
<p class="indent" id="Matt.xii-p88"><i>First,</i> He is <i>meek,</i> and can
have <i>compassion on the ignorant,</i> whom others would be in a
passion with. Many able teachers are hot and hasty, which is a
great discouragement to those who are dull and slow; but Christ
knows how to bear with such, and to open their understandings. His
carriage towards his twelve disciples was a specimen of this; he
was mild and gentle with them, and made the best of them; though
they were heedless and forgetful, he was not extreme to mark their
follies. <i>Secondly, He is lowly in heart.</i> He condescends to
teach poor scholars, to teach novices; he chose disciples, not from
the court, nor the schools, but from the seaside. He teaches the
first principles, such things as are milk for babes; he stoops to
the meanest capacities; he taught Ephraim to go, <scripRef id="Matt.xii-p88.1" osisRef="Bible:Hos.11.3" parsed="|Hos|11|3|0|0" passage="Ho 11:3">Hos. xi. 3</scripRef>. Who teaches like him? It is an
encouragement to us to put ourselves to school to such a Teacher.
This humility and meekness, as it qualifies him to be a Teacher, so
it will be the best qualification of those who are to be taught by
him; <i>for the meek will he guide in judgment,</i> <scripRef id="Matt.xii-p88.2" osisRef="Bible:Ps.25.9" parsed="|Ps|25|9|0|0" passage="Ps 25:9">Ps. xxv. 9</scripRef>.</p>
<p class="indent" id="Matt.xii-p89">[2.] <i>You shall find rest to your
souls.</i> This promise is borrowed from <scripRef id="Matt.xii-p89.1" osisRef="Bible:Jer.6.16" parsed="|Jer|6|16|0|0" passage="Jer 6:16">Jer. vi. 16</scripRef>, for Christ delighted to express
himself in the language of the prophets, to show the harmony
between the two Testaments. Note, <i>First,</i> Rest for the soul
is the most desirable rest; to have the soul to <i>dwell at ease.
Secondly,</i> The only way, and a sure way to find <i>rest for our
souls</i> is, to sit at Christ's feet and hear his word. The way of
duty is the way of rest. The <i>understanding</i> finds <i>rest</i>
in the <i>knowledge of</i> God and Jesus Christ, and is there
abundantly satisfied, finding <i>that</i> wisdom in the gospel
which has been sought for in vain throughout the whole creation,
<scripRef id="Matt.xii-p89.2" osisRef="Bible:Job.28.12" parsed="|Job|28|12|0|0" passage="Job 28:12">Job xxviii. 12</scripRef>. The truths
Christ teaches are such as we may venture our souls upon. The
affections find rest in the love of God and Jesus Christ, and meet
with that in them which gives them an abundant satisfaction;
quietness and assurance for ever. And those satisfactions will be
perfected and perpetuated in heaven, where we shall see and enjoy
God immediately, shall see him as he is, and enjoy him as he is
ours. This rest is to be had with Christ for all those who learn of
him.</p>
<p class="indent" id="Matt.xii-p90">Well, this is the sum and substance of the
gospel call and offer: we are here told, in a few words, what the
Lord Jesus requires of us, and it agrees with what God said of him
once and again. <i>This is my beloved Son, in whom I am well
pleased, hear ye him.</i></p>
</div></div2>