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14 And if ye will receive it, | piped unto you, and ye have this is Elias, which was for to not danced; we have mourned unto you, and ye have not

come.

15 He that hath ears to hear, lamented. let him hear.

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 Testament into three classes-the law, that is, the Pentateuch, the prophets, and the Psalms. See Luke 24: 44. Sometimes the whole were embraced under the term the law and the prophets. As this phrase expressed the books of the Old Testament, it was also equivalent to our expression Old Testament dispensation. Such is its meaning here. || Prophesied; performed their office, kept in view, by prophecy, the new dispensation. The Old Testament Scriptures contained the revelation of the Lord's will, and of his purpose to send the Messiah. Until John. When John appeared, the time of fulfilment commenced, and a new order of things began to be introduced. His coming was the starting point of the Messiah's dispensation.

14. Elias. Compare Mal. 4:5. Elias is the same as Elijah, only the name is expressed in Greek letters. The powers of the Hebrew language and of the Greek are different, and such an alteration in the manner of sounding the name was necessary. In Luke 1: 17, we see the reason why the name Elijah was a suitable one for John the Baptist. Compare Matt. 17: 10-13. Mark 9: 11-13.

16. This generation; the people of this time. They had enjoyed signal advantages of a religious nature, but they had not derived from them that spiritual benefit which might reasonably have been expected. Markets; places of public resort. Fellows; companions.

17 Piped unto you; played music

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 wine-bibber, a friend of in merry strains. || Mourned unto you; employed mournful strains. The Saviour pictured to the people a company of capricious children, who would not comply with the wishes of their playmates, but were disposed to be contrary and obstinate. When cheerful music was played, like that becoming a wedding, they sullenly refused to dance; and when, in order to accommodate their unwillingness to be merry, mournfal music was played, like that becoming a funeral, they in like manner would not respond to it; so that, whatever was done, they were not pleased, but were finding fault. Similar to the disposition manifested by such children, was the disposition of many, in the time of Jesus, towards John and himself.

18. Neither eating nor drinking. Compare Luke 7: 33. He came living in a manner different from the ordinary one as to food (Matt. 3: 4), peculiarly abstemious and austere in his habits, and adapted to make the impression, that he was peculiarly holy and devoted to the service of God. He hath a devil. Instead of tracing his mode of life to its real cause, it was ascribed by many to a demoniacal influence. Thus they were not pleased with John.

19. The Son of man; the Messiah, Jesus himself. || Eating and drinking (compare Luke 7: 34); living as people in general lived, having no outward peculiarities. Nor did this please them. From this conformity to the prevalent customs as to food,

publicans and sinners.

But

21 Woe unto thee, Chora

Wisdom is justified of her chil-zin! woe unto thee, Bethsaida!

dren.

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

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.

reception of him by the mass of the nation.

Is.

After the

they drew objections. Thus the capricious disposition manifested by the children in the case supposed, was displayed also by the people of that age 21. Chorazin; a city of Galilee, towards John and Jesus. But though in the vicinity of the sea of Galilee. many exhibited this capricious, un- || Bethsaida; another city of Galilee, toward disposition, there were not near the sea. || Tyre and Sidon; the wanting others who were disposed to two principal cities of Phenicia, on do justice to the claims of the Mes- the north-western coast of Palestine. siah and his forerunner. || Wisdom Tyre was the seat of immense wealth is justified of her children. This ap- and power. Its inhabitants are reppears to have been a proverbial say-resented in the Old Testament as ing, amounting to the declaration, abounding in pride and luxury, and that righteousness will be vindicated all sorts of vice. Judgments were by its true friends, however it may denounced against them in consefail of vindication from others. || Wis-quence of their idolatry and wickeddom; true goodness, as well as dis- ness. The destruction of Tyre by cretion. Is justified; is vindicated, Nebuchadnezzar was foretold. is treated in a just manner. Of her 23. Ezek. 26-28. 29: 18. children. The children of Wisdom are destruction by Nebuchadnezzar, the the possessors, the followers of Wis- city was again built on a neighboring dom, who know how to appreciate island; but Alexander the Great af her. Such perceive the worth of terwards took it, and it never recovWisdom, and treat her accordingly. ered its former prosperity. Sidon The word of has here the meaning of was also a very distinguished city; it the word by. The claims of John is mentioned in the Old Testament and of Jesus would receive ample as far back as the time when Palesjustice from those who could rightly tine was divided by Joshua among appreciate their claims and evidence. the Israelites. Joshua 19: 28. If the representation here made by was, doubtless, like Tyre, not only the Saviour respecting the people wealthy, but also wicked. It was of that generation should appear in- subdued by Nebuchadnezzar, and afconsistent with what has been said terwards by Artaxerxes Ochus. || In on the 12th verse, let it be considered, suckcloth and ashes. Sackcloth was that though, from the long-cherished a coarse, dark cloth, made of goat's expectation of the Messiah's coming, hair. Of this, a garment was formed the announcement of his having come like a sack, having arm-holes, and was eagerly received, and there was was thrown over the body, reaching a great rushing of the people to hail below the knees. It was worn on the new reign of heaven, yet, when occasions of mourning. Jonah 3:5. it was perceived that a new religion To lie down in ashes, or to put ashes was introduced, and that the Saviour or dust on the head, was also an acwas aiming to effect reformation of companiment of mourning in the heart among the people, and not to East. Job 2:8, 12. Jer. 6:26. produce civil and worldly changes, Neh. 9:1. Wicked as these cities there was by no means a welcome were, it might have been reasonably

It

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

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. 25 At that time Jesus an

23 And thou, Capernaum, which art exalted unto heav-swered and said, I thank thee, en, shalt be brought down to O Father, Lord of heaven and hell for if the mighty works earth, because thou hast hid which have been done in thee had these things from the wise and been done in Sodom, it would prudent, and hast revealed them have remained until this day. unto babes.

expected, that they would not have permitted such advantages as the Jewish cities now enjoyed to be lost upon them. The Saviour used here the language of common life, intending to point out in a very strong manner the guilt of Chorazin and Bethsaida; just as, if we were speaking of a person who had abused exalted privileges, we might select, in order to show our sense of his guilt, the most wicked individual of our acquaintance, and say, Even he would have acted in a better manner; even he could not have withstood such privileges.

condemnation of being cast down to an exceedingly low condition of misery. In the world of woe, their condemnation would be severer than that of many others, than that even of guilty Sodom. || Sodom. See on 10: 15.

25. The thought that he had occasion thus to lament over many cities and many men of distinction, led the Saviour to an expression of gratitude, that others had been induced to receive him as the Teacher from heaven. Answered. This word does not always express in the Bible a reply to a question; it is used to express the beginning as well as the continuance of speaking. || Thou hast hid these things; that is, the instructions which Jesus was habitually imparting. By carefully examining the Scriptures, it will be rendered clear, that such an acknowledgment of God's agency is by no means inconsistent with an acknowledgment of Satan's influence upon men's minds, or with the existence of an evil disposition in themselves, and a cherishing of that dispo

22. The doom of the cities in which Jesus taught and displayed his striking miracles would be far more awful than that of other cities, even the most wicked of ancient times, because their advantages were unspeakably greater, and consequently their guilt was greater. How fearful the application of this principle to those in Christian lands who neglect the great salvation! See Heb. 2: 3. 23. Capernaum. See on Matt. 4:sition, as leading them to neglect their 13. Exalted unto heaven; highly religious advantages, and to reject the distinguished by religious privileges. gospel. Compare what is said on The Saviour made Capernaum his Matt. 6: 13; also Ps. 105: 25. The principal place of residence; and em- expression is equivalent to what we inently were its inhabitants favored should mean by saying, Thou hast with the teaching and the miracles of permitted these things to be hidden. Jesus. Brought down to hell. In || The wise and prudent; those who this case, the words heaven and hell correspond to one another as our words high and low. As the people of Capernaum were elevated on high by religious advantages, so, through a neglect and abuse of their advantages, they had exposed themselves to the

account themselves and are regarded by others as wise and discerning (compare 1 Cor. 1: 26-29), and whc really are sagacious and prudent on ordinary topics; those who are disposed to place much reliance upon their own judgment and skill. || Babes;

26 Even so, Father: for so it man the Father, save the Son, seemed good in thy sight. and he to whomsoever the Son will reveal him.

27 All things are delivered unto me of my Father; and no man knoweth the Son but the Father; neither knoweth any

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

who were called wise and prudent failed to discover the glory of the Saviour's truths, was not the ground of the Saviour's grateful expression; but he gave thanks that, though such persons welcomed not the benefit, yet others were made partakers of the divine illumination and bounty. For a similar manner of speaking, which clearly shows how to understand this verse, see Rom. 6:17. In this passage from the Epistle to the Romans, the apostle gives thanks, not that the Romans had been the servants of sin, but because, having formerly been such, they now had received the truth in the love of it.

the opposite of the preceding terms; those who are conscious of ignorance, and of needing divine instruction and guidance; the humble, who, sensible of their own weakness and incompetency, are willing to be taught and to obey instructions from heaven. || Hast revealed; made known, that is, through the teaching to which they listen. The wise and prudent, through an undue self-estimation, failed to regard the instructions of the great Teacher; not feeling their need of such instructions, and not relishing them, they haughtily turned away, and God permitted them to follow their own wayward inclinations, and, through the pride of their hearts, to remain blind 27. All things are delivered unto to the glorious truths revealed by the me. Jesus, as the Messiah, as the MeMessiah. While, on the other hand, diator, was invested with all authority to those who felt their ignorance, and in regard to the new dispensation, so ingenuously acknowledged their need as to be "head over all things to the of instruction, God imparted the re-church." No man; no one, whether quisite knowledge. Compare Ps. 25: 9, 14. Is. 5:21. The sentiment here delivered by the Saviour, Dr. Watts has happily expressed in the following lines:

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in heaven or on earth. || Knoweth the Son; has a thorough knowledge of the character and plans of the Messiah, and of the glorious result which he will effect. To whomsoever the Son will reveal him. The Messiah is the great Teacher; to him only is it co.npetent to disclose fully the character of the Most High, and his purposes in regard to the salvation of men. greatness of the scheme of human salvation is here clearly intimated (see also 1 Pet. 1: 12), and the perfect union of design between the Father and the Son. Our need of divine illumination is plainly exhibited.

The

28. Come unto me. As being the great Teacher, and the head of the new dispensation of religion, and beholding the people misled by their religious guides, he invited them, oppressed by the burden of ceremonies and traditions, destitute of true ease of conscience, to himself, as the one who

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 is easy, and my burden is light.

AT

CHAPTER XII.

T that time Jesus went on
the Sabbath-day through

could give adequate consolation under
all their sorrows, and who would wel-
come all, in every age, that might feel
themselves oppressed by ignorance,
sin, and trouble.

29, 30. Take my yoke, &c. A yoke is an emblem of subjection. The idea then is, Submit yourselves to me, and become my disciples. I am meek and ye shall find rest. How different from the scribes and Pharisees! See 23: 4. Luke 11: 46.

REFLECTIONS. 1. How abundant is the evidence that Jesus was the Messiah, the true Saviour! v. 5. In every subsequent age, the practical influence of his religion has added immensely to the evidence..

2. How great was the honor bestowed on John the Baptist, though he was destitute of worldly splendor, and was so carelessly condemned to death! vs. 9-11.

3. Let us beware of disesteeming the gospel, because it makes no pretensions to external greatness. v. 6. 4. Avoid a captious spirit in regard to religion and to its ministers. v. 16-19.

5. Though we may not be defiled with the sins of Sodom, yet we may be in danger of an unspeakably awful condemnation. vs. 20-24.

6. The spirit of humble docility will be blessed. Let us beware of a selfconfident spirit. v. 25.

the corn; and his disciples were a hungered, and began to pluck the ears of corn, and

to eat.

2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the Sabbath-day.

himself, with every needed assurance of reception and favor. How different is the service of Christ from the methods which the human mind might devise for obtaining the favor of God! how different from the bondage of heathenism, and from the observances of any false religion! Let us, then, give the more earnest heed to Him that speaks to us from heaven.

CHAPTER XII.

1. At that time; a general expression, meaning, about the time when the things just spoken of occurred. || On the Sabbath-day. From the language of Luke 6: 1, it is generally believed that this Sabbath occurred during the festival of the passover.

Through the corn. The word corn among us is used in a very limited sense, meaning Indian corn, or maize. It is used in the Bible as equivalent to our word grain—a general term, including several varieties, as wheat, rye, barley, &c. The original might here be rendered through the sown fields, or through the fields of grain. Through such fields there were footpaths. The grain here mentioned was probably barley; for, on the second day of the passover, which occurred in the month Nisan, or Abib, corresponding to our April, it was required that a ripe sheaf should be offered up. Lev. 23: 4—11. The barley was ripe at that season, having been sown the preceding autumn. A hungered; hungry.

7. How suitable, that we trust to the teaching of our Lord Jesus Christ! 2. That which is not lawful to do Think of his ability (v. 27); of his on the Subbath-day. In Deut. 23: 25, kindness and condescension (vs. 28-permission was given to a person, who 30). If we feel ourselves oppressed was in another's grain field, to pluck by sin and sorrow, he welcomes us to the ears as he passed along. It was

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