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A. M. 4031.
A. D, 27.
Acts of kindness done to the
CHAP. XI. disciples of Christ are done to himself. 40 ? He that receiveth you, re- name of a righteous man, shall receive A. M. 4031. An Olymp. ceiveth me; and he that receiveth me, a righteous man's reward.
An. Olymp. receiveth him that sent me.
42 · And whosoever shall give to drink 41 "He that receiveth a prophet in the name unto one of these little ones, a cup of cold water of a prophet, shall receive a prophet's reward; only, in the name of a disciple, verily I say unto and he that receiveth a righteous man in the you, he shall in no wise lose his reward.
Ch. 18. 5. Luke 9, 48. & 10. 16. John 15. 20. Gal. 4. 11.
6 1 Kings 17. 10. & 18. 4. 2 Kings 4. 8.
• Ch. 8. 5, 6. & 25. 40. Mark 9. 41. Hebr. 6. 10.
Verse 40. He that receiveth you] Treats you kindly, receiveth But a cup of water in the eastern countries was not a matter me; I will consider the kindness as shewn to myself, for he who of small worth. In India, the Hindoos go sometimes a great receiveth me as the true Messiah, receiveth that God by whose way to fetch it, and then boil it that it may do the less hurt to counsels and through whose love I am come.
travellers when they are hot; and after that they stand from Verse 4). He that receiveth a prophet) 11goniny, a teacher, morning to night in some great road, where there is neither pit not a foreteller of future events, for this is not always the meaning nor rivulet, and offer it in honour of their god to be drunk by all of the word; but one commissioned by God to teach the doc- passengers. This necessary work of charity, in these hot ti ines of eternal life. It is no small honour to receive into one's countries, seems to have been practised by the more pious and house a minister of Jesus Christ. Every person is not admitted humane Jews; and our Lord assures them, that if they do this to exercise the sacred ministry; but none are excluded from in his name, they shall not lose their reward. See the Asiatic partaking of its grace, its spirit, and its reward. If the teacher Miscellany, vol. ii. p. 142. should be weak, or even if he should be found afterwards to Verily—he shall in no wise lose his reward.] The Rabbins have been worthless; yet the person who has received him in the have a similar saying, “ He that gives food to one that studies name, under the sacred character of an evangelist, shall not in the law, God will bless him in this world, and give him a lose his reward; because what he did, he did for the sake of lot in the world to come.” Syn. Sohar. Christ, and through love for his church. Many sayings of Love heightens the smallest actions, and gives a worth to this kind are found among the Rabbins, and this one is common; them which they cannot possess without it. Under a just and "He who receives a learned man, or an elder, into his house, is merciful God, every sin is either punished or pardoned, and the same as if he had received the Shecinah ;” and again, “ He every good action rewarded. The most indigent may exercise who speaks against a faithful pastor, it is the same as if he had the works of mercy and charity ; seeing even a cup of cold spoken against God himself.” See Schoetgen.
water given in the name of Jesus, shall not lose its reward. Verse 42. A cup of cold water] roates is not in the common How astonishing is God's kindness! it is not the rich merely text, but it is found in the Codex Bezæ, Coptic, Armenian, which he calls on to be charitable; but even the poor, and the Gothic, Anglo-saxon, Slavonic, all copies of the Itala, Vulgate, most impoverished of the poor! God gives the power and inclinaand Origen. It is necessarily understood, the ellipsis of the tion to be charitable, and then rewards the work which, it may same substantive is frequent, both in the Greek and Latin be truly said, God himself hath wrought. It is the name of writers. See Wakefield.
Jesus that sanctifies every thing, and renders services, in themLittle ones] My apparently mean, and generally despised selves comparatively contemptible, of high worth in the sight disciples.
of God. See Quesnel.
Christ having finished his instructions to his disciples, departs to preach in different cities, 1. John sends two of his disciples to him to enquire whether he were the Christ, 9--6. Christ's testimony concerning John, 7—15. He braids the Jews with their capriciousness, 16—19. The condemnation of Chorazin, and Bethsaida, and Capernaum, for their unbelief and impenitence, 20–24. Praises the divine reisdom for revealing the gospel to the simple-hearted, 25, 20. Shews that none can know God but by the revelation of the Son; 27. Invites the distressed to come unto him, and gives them the promise of rest for their souls, 28-30.
A. D. 27. An. Olyinp.
John the Baptist sends
two of his disciples to Christ. ND it came to pass, when Je- should come, or do we look for ansus had made an end of com- other?
An. Olymp manding his twelve disciples, he de- 4 Jesus answered and said unto them, parted thence to teach and to preach in their Go and shew John again those things which ye cities.
do hear and see : 2 [ *Now when John had heard bin the pri- 5 « The blind receive their sight, and the lame son the works of Christ, he sent two of his walk; the lepers are cleansed, and the deaf disciples,
hear; the dead are raised up, and 'the poor 3 And said unto him, Art thou he that have the gospel preached to them:
Luke 7. 18, 19, &c._bch. 14. 3. Gen. 49. 10. Numb. 21. 17.
Dan. 9. 24. John 6. 14.
d Isai. 29. 18. & 35. 4, 5, 6. & 42. 7. John 2. 23. & 3. 2. & 5. 36. & 10. 25
38. & 14. 11.- Isai. 61. 1. Luhe 4. 18. Jam. 2. 5.
NOTES ON CHAP. XI.
MSS. with both the Syriac, Armenian, Gothic, and one copy Verse 1. This verse properly belongs to the preceding of the Itala, have dra by; he sent by his disciples. chapter, from which it should on no account be separated ; as Verse 4. Go and show John the things—ye do hear and see] with that it has the strictest connexion, but with this it has | Christ would have men to judge only of him and of others none.
by their works. This is the only safe way of judging. A To teach and to preach] To teach, to give private instruc- man is not to be credited because he professes to know such tions to as many as came unto him; and to preach, to pro- and such things; but because he demonstrates by his conduct claiin publicly, that the kingdom of God is at hand ; two that his pretensions are not vain. grand parts of the duty of a gospel minister.
Verse 5. The blind receite their sight, &c.] Ava Caet wor, Their cities.] The cities of the Jews.
look upwards, contemplating the heavens which their Lord Verse 2. John had heard in the prison] John was cast into hath made. prison by order of Herod Antipas, chap. xiv. 3, &c. (where see The lame walk] TIRE TUTWG, they walk about ; to give the the notes) a little after our Lord began his public ministry, fullest proof to the multitude that their cure was real. These chap. iv. 12. and after the first passover, John iii. 24. miracles were not only the most convincing proofs of the sil
Verse 3. Art thou he that should come] O sexojuevos, he that preme power of Christ; but were also emblematic of that cometh, seems to have been a proper name of the Messiah ; work of salvation which he effects in the souls of men. 1. to save or deliver, are necessarily implied. See on Luke Sinners are blind; their understanding is so darkened by sin, vii. 19.
that they see not the way of truth and salvation. 2. They There is some difficulty in what is here spoken of John ; some are lame; not able to walk in the path of righteousness. 3. have thought he was utterly ignorant of our Lord's divine mis- They are leprous; their souls are defiled with sin, the most sion, and that he sent merely for his own information; but this is loathsome and inveterate disease; deepening in themselves, certainly inconsistent with his own declarations, Luke iii. 15, and infecting others. 4. They are deaf ; to the voice of God, &c. John i. 15, 26, 33. iii. 28, &c. Others suppose, he sent his word, and their own conscience. 5. They are dead; in the message merely for the instruction of his disciples; that trespasses and sins ; God, who is the life of the soul, being as he saw his end approaching, he wished them to have the separated from it by iniquity. Nothing less than the powee fullest conviction that Jesus was the Messiah, that they might of Christ can redeem from all this; and, from all this, that attach themselves to him.
power of Christ actually does redeem every penitent believing A third opinion takes a middle course between the two for- soul. Giving sight to the blind, and raising the dead, are mer, and states, that, though John was at first perfectly con- allowed by the ancient Rabbins, to be works which the Mesa vinced that Jesus was the Christ; yet entertaining some hopessiah should perform, wben he should mamfest bimself in that he would erect a secular kingdom in Judea, wished to Israel. know whether this was likely to take speedy place. It is very The poor have the gospel preached to them.} And what was probable that Johm now began, through the length of his this gospel? Why, the glad tidings that Jesus Christ came confinement, to entertain doubts, relative to this kingdom, into the world to save sinners. That he opens the eyes of the which perplexed and harassed his mind; and he took the most blind; enables the lame to walk with an even, steady, and reasonable way to get rid of them at once, viz. by applying constant pace in the way of holiness ; cleanses the lepers from to Christ himself.
all the defilement of their sins; opens the ears of the deaf to Two of his disciples] Instead of duo two several excellent hear his pardoning words; and raises those who were dead in
A. D. 27.
The eralted character
of John the Baptist. 6 And blessed is he, whosoever shall wear soft clothing are in kings' houses. A.N.4951. An. Olymp. not be offended in me.
9 But what went ye out for to see? An Olymp. 77 And as they departed, Jesus A prophet? yea, I say unto you, dand began to say unto the multitudes concerning more than a prophet: John, What went ye out into the wilderness to 10 For this is he, of whom it is written, 'Besee? 'A reed shaken with the wind ?
hold, I send my messenger before thy face, 8 But what went ye out for to see ? A man which shall prepare thy way before thee. clothed in soft raiment ? behold, they that 11 Verily I say unto you, Among them that
* Ch. 13. 57. & 24. 10. & 26. 31. Rom. 9. 32, 33. 1 Cor. 1. 23. Gal. 5. 11.
1 Pet. 2. 8. Luke 7. 24.- Eph. 4. 11.
« Ch. 14. 5. & 21. 26. Luke 1. 76. & 7. 96. Le Mal. S. 1. Mark 1. 2.
Luke 1. 76. & 7. 27.
trespasses and sins, to live in union with himself to all Verse 8. A man clothed in soft ruiment?] A second crceleternity
lency in John was, his sober and mortified life. A preacher Verse 6. Blessed is he, whosoever shall not be offended in me.) of the Gospel should have nothing about him which savours Or, Happy is he who will not be stumbled at me ; for the word of effeminacy and worldly pomp: he is awfully mistaken, who szardenssettes in its root, signifies to hit against or stumble over a thinks to prevail on the world to hear him and receive the thing, which one may meet with in the way. The Jews, as was truth, by conforming himself to its fashions and manners. before remarked, expected a temporal deliverer. Many might Excepting the mere colour of his clothes, we can scarcely now be tempted to reject Christ, because of his mean appearance, distinguish a preacher of the Gospel, whether in the establish, &c. and so lose the benefit of salvation through him. To in- ment of the country, or out of it, from the merest worldly struct and caution such our blessed Lord spoke these words. man. Ruffles, powder, and fribble seem universally to preBy his poverty and meanness he condemns the pride and pomp vail. Thus the Church and the world begin to shake hands, of this world. He who will not humble himself, and become the latter still retaining its enmity to God. How can those base and poor and vile in his own eyes, cannot enter into the who profess to preach the doctrine of the Cross act in this kingdom of God. It is the poor in general, who hear the way? Is not a worldly-minded preacher, in the most pecugospel; the rich and the great are either too busy, or too liar sense, an abomination in the eyes of the Lord? much gratified with temporal things to pay any attention to Are in kings' houses.) A third ercellency in John was, he the voice of God.
did not affect high things. He was contented to live in the Verse 7. What went ye out into the wilderness to see?] The desart, and to announce the solemn and severe truths of his purport of our Lord's design in this and the following verses, doctrine to the simple inhabitants of the country. Let it be is to convince the Scribes and Pharisees of the inconsistency well observed, that the preacher who conforms to the work of their conduct in acknowledging John Baptist for a divinely in his clothing, is never in his element but when he is freauthorized teacher, and not believing in the very Christ which quenting the houses and tables of the rich and great. he pointed out to them. He also shews from the ercellencies Verse 9. A prophet? yea—and more than a prophet] That of John's character, that their confidence in him was not mis- is, one more excellent (tegic cotegow) than a prophet; one placed, and that this was a farther argument why they should greatly beyond all who had come before him, being the imhare believed in him whom the Baptist proclaimed, as being mediate forerunner of Christ; (see below) and who was esfar superior to himself.
pecially commissioned to prepare the way of the Lord. This A reed shaken with the wind?] An emblem of an irreso- was a fourth excellency; he was a prophet, a teacher, a man lute unsteady mind, wbich believes and speaks one thing to divinely commissioned to point out Jesus and his salvation; day, and another to-morrow. Christ asks these Jews if they and more excellent than any of the old prophets; because he had ever found any thing in John like this ; was he not ever not only pointed out this Christ, but saw him, and had the steady and uniform in the testimony he bore to me? The honour of dying for that sacred truth, which he steadily befirst excellency which Christ notices in John was his steadiness; I lieved and boldly proclaimed. convinced once of the truth, he continued to believe and as- Verse 10. Behold, I send my messenger] A fifth excellency sert it. This is essentially necessary to every preucher, and of the Baptist was, his preparing the way of the Lord; being, to every private Christian. He who changes about from the instrument, in God's hand, of preparing the people's opinion to opinion, and from one sect or party to another, is hearts to receive the Lord Jesus ; and it was probably never to be depended on; there is much reason to believe through his preaching, that so many thousands attached that such a person is either mentally weak, or has never been themselves to Christ, immediately on his appearing as a pubrationally and divinely convinced of the truth.
A.M. 1031. 4.D, 27.
A. D. 27. An: Olymp.
John the Baptist comes in the
spirit and power of Elijah, are born of women, there hath not 13' For all the prophets and the An. Olyınp. risen a greater than John the Baptist : | law prophesied until John.
notwithstanding, he that is least in the 14 And if ye will receive it, this is kingdom of heaven is greater than he.
Elias, which was for to come. 12'* And from the days of John the Baptist 15 € He that hath ears to hear, let him hear. until now, the kingdom of heaven suffereth 16 But whereunto shall I liken this geviolence, and the violent take it by force. neration? It is like unto children sitting in
* Luke 16. 16.—"Or, is gotten by force, and they that thrust men.
c Mal. 4. 6.
d Mal. 4. 5. ch. 17. 12. Luke 1. 17.-ech. 13. 9. Luke 8. 8. Rev. 2.
7, 11, 17, 29. & 3. 6, 13, 2!:- Luke 7. 31.
Verse 11. A greater than John the Baptist) A sixth excel | lutely determined to give up his sins and evil companions, and lency of the Baptist; he was greater than any prophet from have his soul saved at all hazards, and at every expence, he the beginning of the world till that time--Ist. Because he will surely perish everlastingly. was prophesied of by them. Isai. xl. 3. and Mal. iii. 1. where Verse 13. All the prophets and the law prophesied until Jesus Christ himself seems to be the speaker. 2dly. Because John.] I believe aposPntrusay means here, they taught, or conbe had the privilege of shewing the fulfilment of their pre- tinued to instruct. They were the instructors concerning the dictions, by pointing out that Christ as now come, which they Christ who was to come, till John came and shewed that all foretold should come. And 3dly. Because he saw and enjoy the predictions of the one, and the types and ceremonies of the ed that salvation, which they could only foretel. See Quesnel. other, were now about to be fully and finally acoomplished;
Notwithstanding, he that is least in the kingdom of heaven] for Christ was now revealed.
me.] This of the blessings of the gospel of peace; which fulness was not should always be written Elijah, that as strict a conformity known till after Christ had been crucified, and had risen from as possible might be kept up between the names in the Old the dead. Now the least in this kingdom, the meanest | Testament and the New. The prophet Malachi, who prepreacher of a crucified, risen, and glorified Saviour was greater dicted the coming of the Baptist in the spirit and power of than John, who was not permitted to live to see the plenitude Elijah, gave the three following distinct characteristics of hiin. of gospel grace, in the pouring out of the Holy Spirit. Let First, That he should be the forerunner and messenger of the reader observe, Ist. That the kingdom of heaven here the Messiah : Behold I send niy messenger before me, Mal. iii. does not mean the state of future glory-See chap. iii. 2. || 1. Secondly, That he should appear before the destruction 2dly. That it is not in holiness or devotedness to God that the of the second temple: Eren the Lord whom ye seek, shall sudLeast in this kingdom is greater than John; but 3dly. That it denly come to his temple, ibid. Thirdly, That he should is merely in the difference of the ministry. The prophets preach repentance to the Jews, and that some time after, pointed out a Christ that was coming. John shewed that that the great and terrible day of the Lord should come, and the Christ was then among them: and the preachers of the Gospel Jewish land be smitten with a curse, chap. iv. 5, 6. Now prove that this Christ has suffered, and entered into his glory, these three characters agree perfectly with the conduct of and that repentance and remission of sins are proclaimed through the Baptist, and what shortly followed his preaching, and his blood. There is a saying similar to this among the Jews. have not been found in any one else; which is a convincing * Even the servant maid that passed through the Red-sea, saw | proof, that Jesus was the promised Messiah. what neither Ezekiel, nor any other of the prophets had seen." Verse 15. He that hath ears to hear, let him hear.] As if
Verse 12. The kingdom of heaven suffereth violence] The our Lord had said, These things are so clear and inanifest, tax-gatherers and heathens whom the scribes and Pharisees that a man has only to hear them, to be convinced and fully think have no right to the kingdom of the Messiah, filled satisfied of their truth. But neither the Jews of that time, with holy zeal and earnestness, seize at once on the proffered | nor of the succeeding times to the present day, have heard mercy of the Gospel, and so take the kingdomn as by force or considered these things. When spoken to on these subfrom those learned doctors who claimed for themselves the jects, their common custom is to stop their ears, spit out, chiefest places in that kingdom. Christ himself said, The ' and blaspheme; thus shews not only a bad but a ruined tar-gatherers and harlots go before you, into the kingdom of cause. They are deeply and wilfully blind. They will not God. See the parallel place Luke vii. 28, 29, 30. He that come unto the light lest their deeds should become manifest, will take, get possession of the kingdom of righteousness, that they are not wrought in God. They have ears, but they peace,
, and spiritual joy, must be in earnest; all hell will op- I will not hear. pose him in every step he takes; and if a man be not abso- Verse 16. But whereunto shall I liken this generation ?)
A. D. 27.
The capricious character
of the Jewish People. A. M.4031. the markets, and calling unto their ing, and they say, Behold a man glut- A. M.4051. An. Olymp. fellows,
tonous, and a winebibber, a friend of An. Olymp. 17 And saying, We have piped unto publicans and sinners. “But wisdom you, and ye have not danced; we have mourn- is justified of her children. ed unto you, and ye have not lamented. 20 Then began he to upbraid the cities
18 For John came neither eating nor drink- | wherein most of his mighty works were done, ing, and they say, “ He hath a devil.
because they repented not : 19 The Son of Man came eating and drink- 21 Woe unto thee, Chorazin! woe unto thee,
a John 8. 48.
b Ch. 9. 10.
- Luke 7. 35.
- Luke 10. 13, &c.
That is, the Jewish peopletny rysysay 1 OLUTNY,
this race: and so lent, the holy maxims by which they are guided, for they the word yereg is often to be understood in the Evangelists. find the way, pleasuntness, and the path, peace. Of here and
In the markets] Or, places of concourse, ayogass, from in many places of our translation, ought to be written by, in zynça, I gather together; not a market place only, but any modern English. place of public resort : probably meaning here, places of pub- Some suppose that our blessed Lord applies the epithet of lic amusement.
in copoo, that Wisdom, to himself; as he does that of Son of Calling unto their fellows] Or, companions. Instead of Man, in the first clause of the verse; and that this refers to iTzigots, companions, many of the best MSS. have etigors, the sublime description given of wisdom in Prov. viii. Others others. The great similarity of the words might have easily have supposed that by the children, or sons (TSX7wv) of wi dom, produced this difference.
our Lord incans John Buptist and himself, who came to preach There are some to whom every thing is useful in leading them the doctrines of true wisdom to the people, and who were to God; others, to whom nothing is sufficient. Every thing known to be teachers come from God, by all those who scriis good to an upright mind, every thing bad to a vicious heart. ously attended to their ministry; they recommending them
Verse 17. We have piped unto you, and ye have not danced] selves by the purity of their doctrines, and the holiness of We have begun the music, which should have been followed their lives, to every man's conscience in the sight of God. by the dance, but ye have not attended to it.
It is likely however, that by children our Lord simply means We hate mourned-und ye have not lamented.] Ye have not the fruits or effects of wisdom, according to the Hebrew mote the breast : oux exo lasbe, from xot Top.co, to strike, or idiom, which denominates the fruits or effects of a thing, its
breasts with the hands, particularly in lamentation. children. So in Job, chap. v. 7. sparks emitted by coals, are So used Nah. ii. 7. Luke xviii. 13. xxiii. 48. and hy the best termed 909 va beney resheph, the children of the coal. It was Greek and Roman writers. There is an allusion here to those probably this well known meaning of the word, which led funeral lamentations explained chap. ix. 23.
the Coder Vaticanus, one of the most ancient MSS. in the Verse 18. For John came neither enting nor drinking) Lead- world, together with the Syriac, Persic, Coptic, and Ethiopic, ing a very austere and mortified life: and yet, ye did not to read egyww, works, instead of texưwy, sons or children. Wisreceive him. A sinner will not be persuaded, that what he dom is vindicated by her works, i. e. the good effects prove has no mind to imitate, can come from God. There are that the cause is excellent. some who will rather blame holiness itself, than esteem it in The children of true wisdom can justify all God's ways in those whom they do not like.
their salvation; as they know, that all the dispensations of He hash a dezil.] He is a vile hypocrite, influenced by a Providence work together for the good of those who love and damon, to deceive and destroy the simple.
fear God. See on Luke vii. 35. Verse 19. The Son of Man came eating and drinking] That Verse 20. Then begun he to upbraid the cities] The more is, went where oever he was invited to eat a morsel of bread, God has done to draw men unto himself, the less excusable and observed no rigid fasts: how could he, who had no cor- are they if they continue in iniquity. If our blessed Lord fupt appetites to mortify or subdue?
had not done every thing that was necessary for the salvation They say, Behold a man gluttonous, &c.] Whatever mea- of these people, he could not have reproached them for their sures the followers of God may take, they will not escape the impenitence. censure of the world: the best way is not to be concerned at Verse 21. Woe unto thee, Chorazin—Bethsaida..] It would them. Iniquity being always ready to oppose and contradict be better to translate the word oves cos, alas for thee, than the Divine conduct, often contradicts and exposes itself. woe to thee. The former is an exclamation of pity; the latter
But wisdom is justified of her children.] Those who follow a denunciation of wrath. It is evident, that our Lord used the dictates of true wisdom, ever justify, point out as excel- l it in the former sense. It is not known precisely where