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Mark 6:12. And they departed, and preached. Matthew silently passes over what the Apostles did. Mark and Luke relate that they proceeded to execute the commission which they had received; and from their statements it appears more clearly, that the office which Christ at that time bestowed upon them, as I have formerly mentioned, was temporary, and indeed lasted but a few days. They tell us that the Apostles went through the cities and villages: and they unquestionably returned in a short time to their Master, as we shall find to be stated in another passage.

The only matter that requires exposition here is the fact related by Mark, that they anointed with oil many diseased persons. Christ having conferred on them the power of healing, it is asked, why did they apply oil? Some learned persons suppose that it was a sort of medicine; and I acknowledge that in these countries the use of oil was very common. But nothing is more unreasonable than to imagine, that the Apostles employed ordinary and natural remedies, which would have the effect of obscuring the miracles of Christ. They were not instructed by our Lord in the art and science of healing, but, on the contrary, were enjoined to perform miracles which would arouse all Judea. I think, therefore, that this anointing was a visible token of spiritual grace, by which the healing that was administered by them was declared to proceed from the secret power of God; for under the Law oil was employed to represent the grace of the Spirit. The absurdity of an attempt to imitate the Apostles, by making the anointing of the sick a perpetual ordinance of the Church, appears from the fact, that Christ bestowed on the Apostles the gift of healing, not as an inheritance which they should hand down to posterity, but as a temporary seal of the doctrine of the Gospel. In our own day, the ignorance of the Papists is exceedingly ridiculous in maintaining that their nasty unction, ^f3 by which they hurry to the grave persons who are fast dying, is a Sacrament.

MATTHEW 11:1-6

LUKE 7:18-23

1.And it happened that when Jesus had made an end of commanding his twelve disciples, ^f4 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 to him, Art thou he who was to come, or do we look for another? 4. And Jesus answering said to them, Go and relate to John those things which you 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 receive the message of the Gospel. ^f5 6. And blessed is he who shall not be offended at me.

18.And the disciples of John informed him of all these things; 19. And John called to him two of his disciples and sent them to Jesus, saying, Art thou he who was to come, or do we look for another? (Shortly afterwards.) 21. And in the same hour he cured many of diseases and plagues, and evil spirits, and to many who were blind he gave sight. 22. And he answering said to them, Go and relate to John those things which you have heard and seen, that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, to the poor the Gospel is preached. 23. And blessed is he who shall not be offended at me. ^f6

Matthew 11:1. And it happened that when Jesus had made an end. In this passage Matthew means nothing more than that Christ did not desist from the exercise of his office, while the Apostles were laboring in another direction. As soon, therefore, as he sent them away, with the necessary instructions, to perambulate Judea, he performed the duties of a teacher in Galilee. The word commanding, which Matthew employs, is emphatic; for he means that they did not receive a commission to do what they pleased, but were restricted and enjoined as to the statements which they should make, and the manner in which they should conduct themselves.

2. Now when John had heard. The Evangelists do not mean that John was excited by the miracles to acknowledge Christ at that time as Mediator; but, perceiving that Christ had acquired great reputation, and concluding that this was a fit and seasonable time for putting to the test his own declaration concerning him, he sent to him his disciples. The opinion entertained by some, that he sent them partly on his own account, is exceedingly foolish; as if he had not been fully convinced, or obtained distinct information, that Jesus is the Christ. Equally absurd is the speculation of those who imagine that the Baptist was near death, and therefore inquired what message he should carry, from Christ’s mouth as it were, to the deceased fathers. It is very evident that the holy herald of Christ, perceiving that he was not far from the end of his journey, and that his disciples, though he had bestowed great pains in instructing them, still remained in a state of hesitation, resorted to this last expedient for curing their weakness. He had faithfully labored, as I have said, that his disciples should embrace Christ without delay. His continued entreaties had produced so little effect, that he had good reason for dreading that, after his death, they would entirely fall away; and therefore he earnestly attempted to arouse them from their sloth by sending them to Christ. Besides, the pastors of the Church are here reminded of their duty. They ought not to endeavor to bind and attach disciples to themselves, but to direct them to Christ, who is the only Teacher. From the beginning, John had openly avowed that he was not the bridegroom, (^<430303>John 3:39.) As the faithful friend of the bridegroom he presents the bride chaste and uncontaminated to Christ, who alone is the bridegroom of the Church. Paul tells us that he kept the same object in view, (^<471102>2 Corinthians 11:2,) and the example of both is held out for imitation to all the ministers of the Gospel.

3. Art thou he who was to come? John takes for granted what the disciples had known from their childhood; for it was the first lesson of religion, and common among all the Jews, that Christ was to come, bringing salvation and perfect happiness. On this point, accordingly, he does not raise a doubt, but only inquires if Jesus be that promised Redeemer; for, having been persuaded of the redemption promised in the Law and the Prophets, they were bound to receive it when exhibited in the person of Christ. He adds, Do we look for another? By this expression, he indirectly glances at their sloth, which allowed them, after having been distinctly informed, to remain so long in doubt and hesitation. At the same time, he shows what is the nature and power of faith. Resting on the truth of God, it does not gaze on all sides, does not vary, but is satisfied with Christ alone, and will not be turned to another.

4. Go and relate to John. As John had assumed for the time a new character, so Christ enjoins them to carry to him that message, which more properly ought to have been addressed to his disciples. He gives an indirect reply, and for two reasons: first, because it was better that the thing should speak for itself; and, secondly, because he thus afforded to his herald a larger subject of instruction. Nor does he merely supply him with bare and rough materials in the miracles, but adapts the miracles to his purpose by quotations from the Prophets. He notices more particularly one passage from the 35th, and another from the 61st, chapter of Isaiah, for the purpose of informing John’s disciples, that what the Prophets declared respecting the reign of Christ was accomplished and fulfilled. The former passage contains a description of Christ’s reign, under which God promises that he will be so kind and gracious as to grant relief and assistance for every kind of disease. He speaks, no doubt, of spiritual deliverance from all diseases and remedies; but under outward symbols, as has been already mentioned, Christ shows that he came as a spiritual physician to cure souls. The disciples would consequently go away without any hesitation, having obtained a reply which was clear and free from all ambiguity.

The latter passage resembles the former in this respect. It shows that the treasures of the grace of God would be exhibited to the world in Christ, and declares that Christ is expressly set apart for the poor and afflicted. This passage is purposely quoted by Christ, partly to teach all his followers the first lesson of humility, and partly to remove the offense which the flesh and sense might be apt to raise against his despicable flock. We are by nature proud, and scarcely anything is much valued by us, if it is not attended by a great degree of outward show. But the Church of Christ is composed of poor men, and nothing could be farther removed from dazzling or imposing ornament. Hence many are led to despise the Gospel, because it is not embraced by many persons of eminent station and exalted rank. How perverse and unjust that opinion is, Christ shows from the very nature of the Gospel, since it was designed only for the poor and despised. Hence it follows, that it is no new occurrence, or one that ought to disturb our minds, if the Gospel is despised by all the great, who, puffed up with their wealth, have no room to spare for the grace of God. Nay, if it is rejected by the greater part of men, there is no reason to wonder; for there is scarcely one person in a hundred who does not swell with wicked confidence. As Christ here guards his Gospel against contempt, he likewise reminds us who they are that are qualified to appreciate the grace of salvation which it offers to them; and in this manner, kindly inviting wretched sinners to the hope of salvation, raises them to full confidence.

5. The poor receive the message of the Gospel. By the poor are undoubtedly meant those whose condition is wretched and despicable, and who are held in no estimation. However mean any person may be, his poverty is so far from being a ground of despair, that it ought rather to animate him with courage to seek Christ. But let us remember that none are accounted poor but those who are really such, or, in other words, who lie low and overwhelmed by a conviction of their poverty.

6. And blessed is he who shall not be offended in me. By this concluding statement Christ intended to remind them, that he who would adhere firmly and steadfastly to the faith of the Gospel must encounter offenses, which will tend to interrupt the progress of faith. This is said by way of anticipation, to fortify us against offenses; for we shall never want reasons for rejecting it, until our minds are raised above every offense. The first lesson, therefore, to be learned is, that we must contend with offenses, if we would continue in the faith of Christ; for Christ himself is justly denominated a

This happens, no doubt, through our own fault, but that very fault is remedied, when he pronounces those to be blessed who shall not be offended in him; from which too we infer, that unbelievers have no excuse, though they plead the existence of innumerable offenses. For what hinders them from coming to Christ? Or what drives them to revolt from Christ? It is because he appears with his cross, disfigured and despised, and exposed to the reproaches of the world; because he calls us to share in his afflictions; because his glory and majesty, being spiritual, are despised by the world; and in a word, because his doctrine is totally at variance with our senses. Again, it is because, through the stratagems of Satan, many disturbances arise, with the view of slandering and rendering hateful the name of Christ and the Gospel; and because every one, as if on purpose, rears up a mass of offenses, being instigated by not less malignity than zeal to withdraw from Christ. ^f7

MATTHEW 11:7-15

LUKE 7:24-28

7. And as they were departing, Jesus began to say to the multitudes concerning John, What went you out into the wilderness to see? A reed, which is shaken by the wind? 8. But what went you out to see? A man clothed in soft raiment? ^f8 Lo, they who wear soft clothing are in the houses of kings. 9. But what went you out to see? A Prophet? Yea, I say to you, and higher than a Prophet. 10. For this is he of whom it is written, Lo, I send my messenger before thy face, who will prepare the way before thee. 11. Verily, I say to you, Among those who are born of women, there hath not arisen a greater than John the Baptist: yet he who is least in the kingdom of heaven is greater than he. 12. And from the days of John the Baptist to this day, the kingdom of heaven suffereth violence, and the violent take it by force. 13. For all the Prophets and the Law itself prophesied until John. 14. And if you are willing to receive it, ^f11 he is Elijah, who was to come. 15. He that hath ears to hear, let him hear.

24. And when the messengers of John had departed, he began to say to the multitude concerning John, What went you out into the wilderness to see? A reed, which is shaken by the wind? 25. But what went you out to see? A man clothed with soft garments? ^f9 Lo, they that live in magnificent attire, and in delicacies, are in the courts of kings. 26. But what went you out to see? A Prophet? Yea, I say to you, and more than a Prophet. 27. It is he of whom it is written, Lo, I send my messenger ^f10 before my face, who will prepare the way before thee. 28. For I say to you, Among those who are born of women, there is not a great Prophet than John the Baptist; yet he that is least in the kingdom of God is greater than he.

LUKE 16:16

16. The Law and the Prophets (were) till John: since that time the kingdom of God is preached, and all press violently into it.

Matthew 11:7. And while they were departing. Christ praises John before the people, in order that they may state from recollection what they have heard from him, and may give credit to his testimony. For his name was widely celebrated, and men spoke of him in lofty terms: but his doctrine was held in less estimation, and there were even few that waited on his ministrations. Christ reminds them, that those who went out to see him in the wilderness lost their pains, if they did not devoutly apply their minds and faculties to his doctrine. The meaning of the words, you went out into the wilderness, is this: “Your journey would have been an act of foolish and ridiculous levity, if you had not a fixed object in view. But it was neither worldly splendor nor any sort of amusement ^f12 that you were in quest of: your design was, to hear the voice of God from the mouth of the Prophet. If therefore you would reap advantage from your undertaking, it is necessary that what he spoke should remain fixed in your memory.”

8. Clothed with soft garments. Those who think that Christ here condemns the extravagance of a court are mistaken. There are many other passages in which luxury of dress, and excessive attention to outward appearance, are censured. But this passage simply means, that there was nothing in the wilderness to attract the people from every quarter; that every thing there was rude and unpolished, and fitted only to inspire disgust; and that such elegance of dress as delights the eyes is rather to be looked for in the courts of kings. ^f13

11. Verily I say to you. These words not only maintain the authority of John, but elevate his doctrine above the ancient prophets, that the people may keep in view the right end of his ministry; for they mistook the design of his mission, and, in consequence of this, derived almost no advantage from his discourses. Accordingly, Christ extols and places him above the rank of the prophets, and gives the people to understand that he had received a special and more excellent commission. When he elsewhere says respecting himself that he was not a Prophet, (^<430121>John 1:21,) this is not inconsistent with the designation here bestowed upon him by Christ. He was, no doubt, a Prophet, like others whom God had appointed in his Church to be expounders of the Law, and messengers of his will; but he was more excellent than the Prophets in this respect, that he did not, like them, make known redemption at a distance and obscurely under shadows, but proclaimed that the time of redemption was now manifest and at hand. Such too is the import of Malachi’s prediction, (^<390301>Malachi 3:1,) which is immediately added, that the pre-eminence of John consisted in his being the herald and forerunner of Christ; ^f14 for although the ancient Prophets spoke of his kingdom, they were not, like John, placed before his face, to point him out as present. As to the other parts of the passage, the reader may consult what has been said on the first chapter of Luke’s Gospel. ^f15

There hath not arisen. Our Lord proceeds farther, and declares that the ministers of the Gospel will be as far superior to John as John was superior to the Prophets. Those who think that Christ draws a comparison between himself and John have fallen into a strange blunder; for nothing is said here about personal rank, but commendation is bestowed on the pre-eminence of office. This appears more clearly from the words employed by Luke, there is not a greater Prophet; for they expressly restrict his eminence to the office of teaching. In a word, this magnificent eulogium is bestowed on John, that the Jews may observe more attentively the commission which he bore. Again, the teachers who were afterwards to follow are placed above him, to show the surpassing majesty of the Gospel above the Law, and above that preaching which came between them. Now, as Christ intended to prepare the Jews for receiving the Gospel, we ought also, in the present day, to be aroused to listen with reverence to Christ speaking to us from the lofty throne of his heavenly glory; lest he take revenge for our contempt of him by that fearful curse which he pronounces on unbelievers by Malachi in the same passage.

The kingdom of heaven and the kingdom of God denote the new condition of the Church, as in other passages which have already occurred; for it was promised that at the coming of Christ all things would be restored. He that is least in the kingdom. The Greek word mikro>terov, which I have rendered least, is in the comparative degree, and signifies less; but the meaning is more clearly brought out, that all the ministers of the Gospel are included. Many of them undoubtedly have received a small portion of faith, and are therefore greatly inferior to John; but this does not prevent their preaching from being superior to his, because it holds out Christ as having rendered complete and eternal satisfaction by his one sacrifice, as the conqueror of death and the Lord of life, and because it withdraws the vail, and elevates believers to the heavenly sanctuary.

12. Since the days of John. I have no doubt that Christ speaks honorably of the majesty of the Gospel on this ground, that many sought after it with warm affection; for as God had raised up John to be the herald of the kingdom of his Son, so the Spirit infused such efficacy into his doctrine, that it entered deeply into the hearts of men and kindled that zeal. It appears, therefore, that the Gospel, which comes forward in a manner so sudden and extraordinary, ^f16 and awakens powerful emotions, must have proceeded from God. But in the second clause is added this restriction, that the violent take it by force. The greater part of men were no more excited than if the Prophets had never uttered a word about Christ, or if John had never appeared as his witness; and therefore Christ reminds them, that the violence, of which he had spoken, existed only in men of a particular class. The meaning therefore is, A vast assembly of men is now collected, as if men were rushing violently forward to seize the kingdom of God; for, aroused by the voice of one man, they come together in crowds, and receive, not only with eagerness, but with vehement impetuosity, the grace which is offered to them. Although very many are asleep, and are no more affected than if John in the wilderness were acting a play which had no reference to them, yet many flock to him with ardent zeal. The tendency of our Lord’s statement is to show, that those who pass by in a contemptuous manner, and as it were with closed eyes, the power of God, which manifestly appears both in the teacher and in the hearers, are inexcusable. Let us also learn from these words, what is the true nature and operation of faith. It leads men not only to give, cold and indifferent assent when God speaks, but to cherish warm affection towards Him, and to rush forward as it were with a violent struggle.

Luke 16:16. The Law and the Prophets were till John. Our Lord had said that the earnestness of the people was a prelude to those things which the Prophets had foretold as to the future renovation of the Church. He now compares the ministry of John to the Law and the Prophets. “It is not wonderful,” he tells us, “that God should now act so powerfully on the minds of men; for he is not as formerly, seen at a distance under dark shadows, but appears openly and at hand for the establishment of his kingdom.” Hence it follows, that those who obstinately reject John’s doctrine are less excusable than those who despised the Law and the Prophets.

Matthew 11:13. All the Prophets and the Law itself PROPHESIED. The word prophesied is emphatic; for the Law and the Prophets did not present God before the eyes of men, but represented him under figures and shadows as absent. The comparison, we now perceive, is intended to show, that it is highly criminal in men to remain indifferent, when they have obtained a manifestation of the presence of God, who held his ancient people in suspense by predictions. Christ does not class John with the ministers of the Gospel, though he formerly assigned to him an intermediate station between them and the Prophets. But there is no inconsistency here: for although John’s preaching was a part of the Gospel, it was little more than a first lesson.

14. And if you are willing to receive it. He now explains more clearly in what manner John began to preach the kingdom of God. It was in the character of that Elijah, who was to be sent before the face of God, (^<390405>Malachi 4:5.) Our Lord’s meaning therefore is, that the great and dreadful day of the Lord, which Malachi described, is now beheld by the Jews, when Elijah, who was there promised, discharges his office as a herald. Again, by this exception, if you are willing to receive it, he glances at their hardened obstinacy, in maliciously shutting their eyes against the clearest light. But will he cease to be Elijah, if he shall not be received? Christ does not mean that John’s official character ^f17 depends on their approbation; but having declared that he is Elijah, he charges them with carelessness and ingratitude, if he does not obtain that respect to which he is entitled.

15. He that hath ears to hear, let him hear. We know that it is customary with Christ to introduce this sentence, whenever he treats of subjects which are highly important, and which deserve no ordinary attention. ^f18 He reminds us, at the same time, of the reason why the mysteries of which he speaks are not received by all. It is because many of his hearers are deaf, or at least have their ears closed. But now, as every man is hindered not only by his own unbelief, but by the mutual influence which men exercise on each other, Christ here exhorts the elect of God, whose ears have been pierced, to consider attentively this remarkable secret of God, and not to remain deaf with unbelievers.

MATTHEW 11:16-19

LUKE 7:29-35

16. But to what shall I compare this generation? It is like children, who sit in the market-place, and call out to their companions, 17. And say, We have played on the flute to you, and you have not danced; we have sung mournful airs to you, and you 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, Lo, a man who is a glutton and a wine-bibber, ^f19 a friend to publicans and sinners; and Wisdom is justified by her children.

29. And all the people hearing, and the publicans, justified God, having been baptized with the baptism of John. ^f20 30. But Pharisees and Lawyers ^f21 despised ^f22 the counsel of God in themselves, ^f23 having not been baptized by him. 31. And the Lord said, To what then shall I compare the men of this generation? and to what are they like? 32. They are like children sitting in the market-place, and calling out to each other, and saying, We have played on the flute to you, and you have not danced; we have sung mournful airs to you, and you have not wept. 33. For John the Baptist came neither eating bread nor drinking wine, and you say, He hath a devil. 34. The Son of man came eating and drinking, and you say, Lo, a man gluttonous and a wine-bibber, a friend to publicans and sinners. ^f24 35. And Wisdom is justified by all her children.

Luke 7:29. And all the people hearing. This part is left out by Matthew, though it throws no small light on the connection of the words; for it was this circumstance which gave rise to Christ’s expostulation, when he perceived that the scribes persisted so obstinately in despising God. The substance of this passage is, that the common people and the publicans gave glory to God; while the Scribes, flattering themselves with confidence in their own knowledge, cared little for what Christ said. At first sight, this tends only to obscure, and even to disfigure, the glory of the Gospel, that Christ could not gather disciples to himself, except from the dregs and offscourings of the people; while he was rejected by those who had any reputation for holiness or learning. But the Lord intended, from the beginning, to hold out this example, that neither the men of that age, nor even posterity, might judge of the Gospel by the approbation of men; for we are all by nature inclined to this vice. And yet nothing is more unreasonable than to submit the truth of God to the judgment of men, whose acuteness and sagacity amounts to nothing more than mere vanity. Accordingly, as Paul says, “God hath chosen that part which is weak and foolish in the eyes of the world, that he may cast down from its height whatever appears to be mighty and wise,” (^<460127>1 Corinthians 1:27.) Our duty is to prefer this foolishness of God, to use Paul’s expression, (^<460125>1 Corinthians 1:25,) to all the display of human wisdom.

Justified God. This is a very remarkable expression. Those who respectfully embrace the Son of God, and assent to the doctrine which he has brought, are said to ascribe righteousness to God. We need not therefore wonder, if the Holy Spirit everywhere honors faith with remarkable commendations, assigns to it the highest rank in the worship of God, and declares that it is a very acceptable service. For what duty can be deemed more sacred than to vindicate God’s righteousness? The word justify applies generally, no doubt, to every thing connected with the praises of God, and conveys the idea, that God is beheld with approbation, and crowned with glory, by the people who embrace that doctrine of which He is the author. Now, since faith justifies God, it is impossible, on the other hand, but that unbelief must be blasphemy against him, and a disdainful withholding of that praise which is due to his name. This expression also teaches us, that men are never brought into complete subjection to the faith until, disregarding the flesh and sense, they conclude that every thing which comes from God is just and holy, and do not permit themselves to murmur against his word or his works.

Having been baptized with the baptism of John. Luke means that the fruits of the baptism which they had received were then beginning to appear; for it was a useful preparation to them for receiving the doctrine of Christ. It was already an evidence of their piety that they presented themselves to be baptized. Our Lord now leads them forward from that slender instruction to a higher degree of progress, as the scribes, in despising the baptism of John, shut against themselves, through their pride, the gate of faith. If, therefore, we desire to rise to full perfection, let us first guard against despising the very least of God’s invitations, ^f25 and be prepared in humility to commence with small and elementary instructions. Secondly, let us endeavor that, if our faith shall have a feeble beginning, it may regularly and gradually increase.

30. Despised the counsel of God within themselves. The counsel of God is mentioned by way of respect, as contrasted with the wicked pride of the scribes; for the term counsel carries along with it a dignity, which protects the doctrine of God against the contempt of men. Literally, Luke says, that they despised AGAINST THEMSELVES: and indeed I do not disapprove of the meaning which is preferred by some, that the scribes were rebellious to their own destruction. But as Luke’s narrative is simple, and as the preposition eijv is often used in the sense of ejn I have chosen rather to translate it, within themselves; as meaning, that although they did not openly and expressly contradict, yet as they inwardly swelled with hidden pride, they despised within themselves.

31. To what shall I compare? He does not include all the men of his age, but speaks particularly of the scribes and their followers. He charges them with this reproach, that while the Lord endeavored, by various methods, to draw them to himself, they repelled his grace with incorrigible obstinacy. He employs a comparison, which was probably taken from a common amusement of children; for there is probability in the conjecture, that the children divided themselves into two bands, and sang in that manner. And, indeed, I think that, in order to abase the pride of the scribes, Christ intentionally borrowed from children the materials of his reproof: thus declaring that, however distinguished they were, nothing more was necessary to condemn them than a song which children were wont to sing in the market-place for their amusement.

33. For John the Baptist came. Leading an austere life, he thundered out repentance and severe reproofs, and sung, as it were, a plaintive song; while the Lord endeavored, by a cheerful and sprightly song, to draw them more gently to the Father. Neither of those methods had any success, and what reason could be assigned except their hardened obstinacy? This passage also shows us, why so wide a difference existed, as to outward life, between Christ and the Baptist, though both had the same object in view. Our Lord intended, by this diversity, and by assuming as it were a variety of characters, to convict unbelievers more fully; since, while he yielded and accommodated himself to their manners, he did not bend them to himself. But if the men of that age are deprived of every excuse for repelling, with inveterate malice, a twofold invitation which God had given them, we too are held guilty in their persons; for God leaves not untried any sort of pleasing melody, or of plaintive and harsh music, to draw us to himself, and yet we remain hard as stones. They called John a demoniac, just as persons of unsound mind, or whose brain is disturbed, are usually called madmen.

34. The Son of man came. To eat and drink means here nothing more than to live in the customary way; as Christ says that John came neither eating nor drinking, because he confined himself to a peculiar diet, and even abstained from ordinary food. This is more fully expressed by the words of Luke, neither eating bread nor drinking wine. Those who think that the highest perfection consists in outward austerity of life, and who pronounce it to be an angelical life when a person is abstemious, ^f26 or mortifies himself by fasting, ought to attend to this passage. On this principle John would rank higher than the Son of God; but, on the contrary, we ought to maintain, that

And yet we must not make this a pretense for giving a loose rein to the flesh, by indulging in luxuries and effeminacy: only we must beware of superstition, lest foolish men, imagining that perfection lies in matters of a purely elementary nature, neglect the spiritual worship of God. Besides, while Christ accommodated himself to the usages of ordinary life, he maintained a sobriety truly divine, and did not encourage the excesses of others by his dissimulation or by his example.

35. And Wisdom is justified. This passage is variously explained by commentators. Some maintain that Wisdom was acquitted by the Jews, because, conscious of guilt, and judges of their own unbelief, they were compelled to acknowledge, that the doctrine which they rejected was good and holy. By the children of Wisdom they understand the Jews who boasted of that title. Others think that it was spoken in irony: “It is in this manner that you approve of the Wisdom of God, of which you boast that you are the children?” But as the Greek preposition ajpo> ^f27 does not properly relate to an agent, some explain it, that Wisdom is acquitted by her children, and is no longer under obligation to them, in the same manner as when an inheritance is transferred to another. Thus Paul says, that Christ was justified (dedikai>wtai) from sin, (^<450607>Romans 6:7,) because the curse of sin had no longer any power over him.

Some interpret it more harshly, and with greater excess of freedom, to mean that Wisdom is estranged from her children. But granting that this were the import of the Greek preposition, I look upon the other meaning as more appropriate, that Wisdom, however wickedly she may be slandered by her own sons, loses nothing of her worth or rank, but remains unimpaired. The Jews, and particularly the scribes, gave themselves out as children of the Wisdom of God; and yet, when they trod their mother under their feet, they not only flattered themselves amidst such heinous sacrilege, but desired that Christ should fall by their decision. Christ maintains, on the contrary, that, however wicked and depraved her children may be, Wisdom remains entire, and that the malice of those who wickedly and malignantly slander her takes nothing from her authority.

I have not yet brought forward that meaning which appears to my own mind the most appropriate and natural. First, the words of Christ contain an implied contrast between true children and bastards, who hold but an empty title without the reality; and they amount to this: “Let those who haughtily boast of being the children of Wisdom proceed in their obstinacy: she will, notwithstanding, retain the praise and support of her own children. Accordingly, Luke adds a term of universality, by all her children; which means, that the reluctance of the scribes will not prevent all the elect of God from remaining steadfast in the faith of the Gospel. With respect to the Greek word ajpo>, it undoubtedly has sometimes the same meaning as uJpo>. Not to mention other instances, there is a passage in Luke’s Gospel, (17:25,) where Christ says, that he must suffer many things, kai< ajpodokimasqh~nai ajpo< th~v genea~v tau>thv, and be rejected BY this generation. Everybody will admit, that the form of expression is the same as in the corresponding clause. ^f28 Besides, Chrysostom, whose native language was Greek, passes over this matter, as if there were no room for debate. Not only is this meaning more appropriate, but it corresponds to a former clause, in which it was said, that God was justified by the people, (v. 29.) Although many apostates may revolt from the Church of God, yet, among all the elect, who truly belong to the flock, the faith of the Gospel will always remain uninjured.

LUKE 10:1-12

1. And after these things the Lord appointed other seventy also, and sent them two by two before his face into every city and place, to which he was to come 2. He said, therefore to them, The harvest is indeed abundant, but the laborers are few; pray ye, therefore, the Lord of the harvest to send out the laborers into his harvest 3. Go: behold, I send you as lambs among wolves. 4. Carry neither purse, nor bag nor shoes, and salute no man by the way. 5. Into whatsoever house you shall enter, first say, Peace be to this house. 6. And if the son of peace will remain upon it: but if not, it will return to you. 7. And remain in the same house eating and drinking those things which shall be given by them; ^f29 for the laborer is worthy of his hire. Go not from house to house. 8. And into whatsoever city you shall enter, and they shall receive you, eat those things which are set before you: 9. And cure the diseased who are in it, and say to them, The kingdom of God is nigh to you. 10. And in whatsoever city you shall enter, and they shall not receive you, go out into its streets and say, 11. Even the dust, which has cleaved to us from your city, we wipe off against you: yet know this, that the kingdom of God is nigh to you. 12. I say to you, That in that day it will be more tolerable for Sodom than for that day.

Luke 10:1. And after these things the Lord appointed. That the Apostles had returned to Christ before these seventy were substituted in their room, may be inferred from many circumstances. The twelve, therefore, were sent to awaken in the Jews the hope of an approaching salvation. After their return, as it was necessary that higher expectation should be excited, others were sent in greater numbers, as secondary heralds, to spread universally in every place the report of Christ’s coming. Strictly speaking, they received no commission, but were only sent by Christ as heralds, to prepare the minds of the people for receiving his doctrine. As to the number seventy, he appears to have followed that order to which the people had already been long accustomed. We must bear in mind what has been already said about the twelve Apostles, ^f30 that as this was the number of the tribes when the people were in a flourishing condition, so an equal number of apostles or patriarchs was chosen, to reassemble the members of the lacerated body, that the restoration of the Church might thus be complete.

There was a similar reason for these seventy. We know that Moses, finding himself insufficient for the burden, took seventy judges to be associated with him in governing the people, (^<021822>Exodus 18:22; 24:1.) But when the Jews returned from the Babylonish captivity, they had a council or sune>drion—which was corrupted into Sanedrin ^f31—consisting of seventy-two judges. As usually happens with such numbers, when they spoke of the council, they called them only the seventy judges; and Philo assures us, that they were chosen out of the posterity of David, that there might be some remaining authority in the royal line. After various calamities, this was the finishing stroke, when Herod abolished that council, and thus deprived the people of a legitimate share in the government. Now as the return from Babylon prefigured a true and complete redemption, the reason why our Lord chooses seventy heralds of his coming appears to be, to hold out the restoration of their fallen state; and as the people were to be united under one head, he does not give them authority as judges, but only commands them to go before him, that he may possess the sole power. And sent them by two and two. He appears to have done so on account of their weakness. There was reason to fear, that individually they would not have the boldness necessary for the vigorous discharge of their office; and therefore, that they may encourage one another, they are sent by two and two.

2. The harvest is indeed abundant. I have explained this passage under the ninth chapter of Matthew; ^f32 but it was proper to insert it again in this place, because it is related for a different purpose. In order to stimulate his disciples the more powerfully to apply with diligence to their work, he declares that the harvest is abundant: and hence it follows, that their labor will not be fruitless, but that they will find, in abundance, opportunities of employment, and means of usefulness. He afterwards reminds them of dangers, contests, and annoyances, and bids them go and prepare themselves for traversing with speed the whole of Judea. ^f33 In short, he repeats the same injunctions which he had given to the Apostles; and, therefore, it would serve no good purpose to trouble the reader here with many words, since a full exposition of all these matters may be found in the passage already quoted. We may notice briefly, however, the meaning of that expression, salute no man by the way. It indicates extreme haste, when, on meeting a person in the way, we pass on without speaking to him, lest he should detain us even for a short time. Thus, when Elisha sent his servant to the Shunamite woman, he charged him not to salute any person whom he met:

7. Eating and drinking those things which they shall give you. This is another circumstance expressly mentioned by Luke. By these words Christ not only enjoins them to be satisfied with ordinary and plain food, but allows them to eat at another man’s table. Their plain and natural meaning is: “you will be at liberty to live at the expense of others, so long as you shall be on this journey; for it is proper that those for whose benefit you labor should supply you with food.” Some think that they were intended to remove scruples of conscience, that the disciples might not find fault with any kind of food. ^f35 But nothing of this kind was intended, and it was not even his object to enjoin frugality, but merely to permit them to accept of a reward, by living, during this commission, at the expense of those by whom they were entertained.

MATTHEW 11:20-24

LUKE 10:13-16

20. Then he began to upbraid the cities, in which most of his mighty works were done, because they had not repented of crimes: 21. Woe to thee, Chorazin! woe to thee, Bethsaida! for if the mighty works, which have been done in you, had been done in Tyre and Sidon, they would have repented of their crimes long ago in sackcloth and ashes. 22. But I say to you, It will be more tolerable for Tyre and Sidon ^f36 in the day of judgment than for you. 23. And thou, Capernaum, which art exalted even to heaven shall be cast down even 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 to you, That it will be more tolerable for the land of Sodom ^f37 in the day of judgment than for thee.

13. Woe to thee, Chorazin! woe to thee, Bethsaida! for if the might works, which have been done in you, had been done in Tyre and Sidon, they would have long ago repented, sitting in sackcloth and ashes. 14. But it will be more tolerable for Tyre and Sidon in the judgment than for you. ^f38 15. And thou, Capernaum, which art exalted even to heaven, shall be cast down even to hell. 16. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

Matthew 11:20. Then he began to upbraid. Luke states the time when, and the reason why, Christ uttered such invectives against those cities. It was while he was sending the disciples away into various parts of Judea, to proclaim, as they passed along, that the kingdom of God was at hand. Reflecting on the ingratitude of those among whom he had long discharged the office of a prophet, and performed many wonderful works, without any good result, he broke out into these words, announcing that the time was now come, when he should depart to other cities, having learned, by experience, that the inhabitants of the country adjoining that lake, among whom he had begun to preach the Gospel and perform miracles, were full of obstinacy and of desperate malice. But he says nothing about the doctrine, and reproaches them that his miracles had not led them to repent. ^f39 The object which our Lord had in view, in exhibiting those manifestations of his power, undoubtedly was to invite men to himself; but as all are by nature averse to him, it is necessary to begin with repentance. Chorazin and Bethsaida are well known to have been cities which were situated on the lake of Gennesareth.

21. If those mighty works had been done in Tyre and Sidon. As Tyre and Sidon, in consequence of their proximity, were at that time abhorred for their ungodliness, pride, debauchery, and other vices, Christ employs this comparison for the express purpose of making a deeper and more painful impression on his Jewish countrymen. There was not one of them who did not look upon the inhabitants of Tyre and Sidon as abominable despisers of God. It is, therefore, no small heightening of his curse, when Christ says, that there would have been more hope of reformation from those places in which there was no religion, than is to be seen in Judea itself.

Lest any should raise thorny questions ^f40 about the secret decrees of God, we must remember, that this discourse of our Lord is accommodated to the ordinary capacity of the human mind. ^f41 Comparing the citizens of Bethsaida, and their neighbors, with the inhabitants of Tyre and Sidon, he reasons, not of what God foresaw would be done either by the one or by the other, but of what both parties would have done, so far as could be judged from the facts. The exceedingly corrupt morals and unrestrained debauchery of those cities might be ascribed to ignorance; for there the voice of God had never been heard, nor had miracles been performed, to warn them to repent. But in the cities of Galilee, which Christ upbraids, there was a display of very hardened obstinacy in despising miracles, of which they had seen a vast number without reaping any advantage. In short, the words of Christ convey nothing more than that the inhabitants of Chorazin and Bethsaida go beyond those of Tyre and Sidon in malice and incurable contempt of God.

And yet we have no right to contend with God, for having passed by others of whom better hopes might have been entertained, and displaying his power before some who were extremely wicked and altogether desperate. Those on whom he does not bestow his mercy are justly appointed to perdition. If he withhold his word from some, and allow them to perish, while, in order to render others more inexcusable, he entreats and exhorts them, in a variety of ways, to repentance, who shall charge him, on this account, with injustice? Let us, therefore, aware of our own weakness, learn to contemplate this height and depth ^f42 with reverence; for it is intolerable fretfulness and pride that is manifested by those who cannot endure to ascribe praise to the righteousness of God, except so far as it comes within the reach of their senses, and who disdainfully reject those mysteries, which it was their duty to adore, simply because the reason of them is not fully evident.

In sackcloth and ashes. Repentance is here described by outward signs, the use of which was at that time common in the Church of God: not that Christ attaches importance to that matter, but because he accommodates himself to the capacity of the common people. We know that believers are not only required to exercise repentance for a few days, but to cherish it incessantly till death. But there is no necessity, in the present day, for being clothed with sackcloth, and sprinkled with ashes; and, therefore, there is not always occasion for that outward profession of repentance, but only when, after some aggravated revolt, men turn to God. Sackcloth and ashes are, no doubt, indications of guilt, for the purpose of turning away the wrath of the Judge; ^f44and therefore relate strictly to the beginning of conversion. But as men testify by this ceremony their sorrow and grief, it must be preceded by hatred of sin, fear of God, and mortification of the flesh, according to the words of Joel, (2:13,) Rend your hearts and not your garments. We now see the reason why sackcloth and ashes are mentioned by Christ along with repentance, when he speaks of Tyre and Sidon, to the inhabitants of which the Gospel could not have been preached, without condemning their past life, leaving nothing for them, but to betake themselves to the wretched apparel of criminals for the sake of humbly beseeching pardon. Such, too, is the reference of the word sitting, which is employed by Luke, SITTING in sackcloth and ashes; for it denotes “lying prostrate on the ground,”—a posture adapted to express the grief of wretched persons, as is evident from many passages of the Prophets.

23. And thou, Capernaum. He expressly addresses the city of Capernaum, in which he had resided so constantly, that many supposed it to be his native place. It was indeed an inestimable honor, that the Son of God, when about to commence his reign and priesthood, had chosen Capernaum for the seat of his palace and sanctuary. And yet it was as deeply plunged in its filth, as if there had never been poured upon it a drop of Divine grace. On this account, Christ declares, that the punishment awaiting it will be the more dreadful, in proportion to the higher favors which it had received from God. It deserves our earnest attention in this passage, that the profanation of the gifts of God, as it involves sacrilege, will never pass unpunished; and that the more eminent any one is, he will be punished with the greater severity, if he shall basely pollute the gifts which God has bestowed upon him; and above all, an awful vengeance awaits us, if, after having received the spiritual gifts of Christ, we treat him and his Gospel with contempt.

If they had been done in Sodom. We have already hinted, that Christ speaks after the manner of men, and does not bring forth, as from the heavenly sanctuary, ^f45 what God foresaw would happen if he had sent a Prophet to the inhabitants of Sodom. But if quarrelsome persons are not satisfied with this answer, every ground of objection is removed by this single consideration, that although God had a remedy in his power for saving the inhabitants of Sodom, yet in destroying them he was a just avenger. ^f46

Luke 10:16. He that heareth you heareth me. It is a mistake to suppose that this passage is a repetition of what we formerly met with in the Gospel of ^<401040>Matthew 10:40 he that receiveth you receiveth me. ^f47 Then, Christ was speaking of persons, but now, of doctrine. The former receiving had a reference to offices of kindness; but now he recommends faith, which receives God in his Word. The general meaning is, that the godliness of men is ascertained by the obedience of faith; ^f48 and that those who reject the Gospel, though they may boast of being the most eminent of the worshippers of God, give evidence that they wickedly despise him.

We must now attend to the design of Christ. As a considerable portion of the world foolishly estimates the Gospel according to the rank of men, and despises it because it is professed by persons of mean and despicable condition, our Lord here contradicts so perverse a judgment. Again, almost all are so proud, that they do not willingly submit to their equals, or to those whom they look down upon as inferior to them. God has determined, on the other hand, to govern his Church by the ministry of men, and indeed frequently selects the ministers of the Word from among the lowest dregs of the people. It was, therefore, necessary to support the majesty of the Gospel, that it might not appear to be degraded by proceeding from the lips of men.

This is a remarkable commendation ^f49 of the outward ministry, when Christ declares, that whatever honor and respect is rendered to the preaching of men, provided that the preaching be faithful, God acknowledges as done to Himself. In two points of view, this recommendation is useful. Nothing ought to be a stronger encouragement to us to embrace the doctrine of the Gospel, than to learn that this is the highest worship of God, and a sacrifice of the sweetest odor, to hear him speaking by human lips, and to yield subjection to his word, which is brought to us by men, in the same manner as if he were descending from heaven or making known his will to us by angels. Again, our confidence is established, and all doubt is removed, when we learn, that the testimony of our salvation, when delivered to us by men whom God has sent, is not less worthy of credit, than if His voice resounded from heaven. To deter us, on the other hand, from despising the Gospel, he adds a severe threatening:

He that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. Those who disdain to listen to ministers, however mean and contemptible they may be, offer an insult, not to men only, but to Christ himself, and to God the Father. While a magnificent eulogium is here pronounced on the rank of pastors, who honestly and faithfully discharge their office, it is absurd in the Pope and his clergy to take this as a pretense for cloaking their tyranny. Assuredly, Christ does not speak in such a manner, as to surrender into the hands of men the power which the Father has given him, but only to protect his Gospel against contempt. Hence it follows, that he does not transfer to the persons of men the honor which is due to himself, but only maintains that it cannot be separated from his Word. If the Pope wishes to be received, let him bring forward the doctrine by which he may be recognized as a minister of Christ; but so long as he continues to be what he now is, a mortal enemy of Christ, and destitute of all resemblance to the Apostles, let him cease to deck himself with borrowed feathers.

17. And the seventy returned. It is evident, that the faith of the seventy disciples in the words of Christ had not been full and complete, when they returned, exulting over it as a thing new and unexpected, that they had cast out devils by the power of Christ. Nay, they had received this power accompanied by a command. At the same time, I have no doubt that, when they departed, they were convinced that nothing which the Master had said to them would fail of its accomplishment; but afterwards, when the matter proceeded to an extent which surpassed their expectations, they were astonished at the sight. ^f51 And this is frequently the case with believers, that they receive from the word but a slight perception of the Divine power, and are afterwards excited to admiration by actual experience. What was the nature of that joy will more clearly appear from Christ’s reply.

18. I beheld Satan. From one instance Christ leads them to the whole class; for he commanded his Gospel to be published for the very purpose of overturning Satan’s kingdom. ^f52 So then, while the disciples rested solely on that demonstration which they had obtained from experience, Christ reminds them, that the power and efficacy of their doctrine extends farther, and that its tendency is to extirpate the tyranny which Satan exercises over the whole human race. We have now ascertained the meaning of the words. When Christ commanded that his Gospel should be preached, he did not at all attempt a matter of doubtful result, but foresaw the approaching ruin of Satan. ^f53 Now since the Son of God cannot be deceived, and this exercise of his foresight relates to the whole course of the Gospel, we have no reason to doubt, that whenever he raises up faithful teachers, he will crown their labor with prosperous success.

Hence we infer, that our deliverance from the bondage of Satan is effected in no other way than through the Gospel; and that those only make actual proficiency in the Gospel, in whom Satan loses his power, so that sin is destroyed, and they begin to live to the righteousness of God. We ought also to attend to the comparison which he employs, that the thunder of the Gospel makes Satan fall like lightning; for it expresses the divine and astonishing power of the doctrine, which throws down, in a manner so sudden and violent, the prince of the world armed with such abundant forces. It expresses also the wretched condition of men, on whose heads fall the darts of Satan, who rules in the air, and holds the world in subjection under his feet, till Christ appear as a Deliverer.

19. Lo, I give you power. This is said by way of admission. Christ does not affirm that the gift of which they now boast is not illustrious, but reminds them, that they ought to keep their eye chiefly on something loftier still, and not remain satisfied with outward miracles. He does not altogether condemn their joy, as if it were groundless, but shows it to be faulty in this respect, that they were immoderately delighted with a temporal favor, and did not elevate their minds higher. To this disease even the godly are almost all liable. Though the goodness of God is received by them with gratitude, yet the acts of the Divine kindness do not assist them, as they ought to do, by becoming ladders for ascending to heaven. This makes it necessary that the Lord should, as it were, stretch out his hand to raise them up, that they may not rest satisfied with the earth, but may aspire to heavenly renovation. The power of the enemy is the name given by him to every kind of annoyance; for all that is hostile to us is wielded against us by Satan. I do not mean that every thing which tends to injure men is placed at his disposal; but that, being armed with the curse of God, he endeavors to turn to our destruction all his chastisements, and seizes them as weapons for the purpose of wounding us.

20. Your names are written. As it was the design of Christ to withdraw his disciples from a transitory joy, that they might glory in eternal life, he leads them to its origin and source, which is, that they were chosen by God and adopted as his children. He might indeed have commanded them to rejoice that they had been regenerated by the Spirit of God, (^<560305>Titus 3:5,) and become new creatures in Christ, (^<470517>2 Corinthians 5:17;) that they had been enlightened (^<490118>Ephesians 1:18) in the hope of salvation, and had received the earnest of the inheritance, (^<490114>Ephesians 1:14.) But he intended to point out, that the source from which all these benefits had flowed was the free election of God, that they might not claim any thing for themselves. Reasons for praising God are no doubt furnished by those acts of his kindness which we feel within us; but eternal election, which is without us, shows more clearly that our salvation rests on the pure goodness ^f54 of God. The metaphorical expression, your names are written in heaven, means, that they were acknowledged by God as His children and heirs, as if they had been inscribed in a register. ^f55

MATTHEW 11:25-29

LUKE 10:21-22

25. At that time Jesus answering said, I acknowledge to thee, ^f56 O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them to little children. 26. Undoubtedly, O Father, such was thy good pleasure. ^f57 27. All things have been delivered to me by my Father; and none knoweth the Son but the Father; and none knoweth the Father but the Son, and he to whom the Son has chosen to reveal him. ^f58 28. Come to me, all that labor and are burdened, and I will relieve you. 29. Take my yoke upon you, and learn of me, that I am meek and lowly in heart, and you shall find rest in your souls. 30. For my yoke is easy, and my burden is light.

21. In the same hour Jesus rejoiced in spirit, and said, I acknowledge to thee, ^f59 O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them to little children: certainly, O Father, it is because such was thy good pleasure. 22. All things have been delivered to me by my Father, and none knoweth who the Son is but the Father, and who the Father is but the Son, and he to whom the Son shall choose to reveal him.

Matthew 11:25. Jesus answering. Though the Hebrew verb, answer, (hn[,) is frequently employed even in the commencement of a discourse, yet in this passage I consider it to be emphatic; for it was from the present occurrence that Christ took occasion to speak. This is more fully confirmed by the words of Luke, that in the same hour Jesus rejoiced in spirit. Whence came that rejoicing? Was it not because the Church, composed of poor and despised persons, was viewed by him as not less precious and valuable than if all the nobility and high rank in the world had lent to it their brilliancy? Let it be observed, also, that the discourse is addressed to the Father, and consequently is marked by greater energy than if he had spoken to his disciples. It was on their behalf, no doubt, and for their sake, that he gave thanks to the Father, that they might not be displeased with the low and mean aspect of his Church.

We are constantly looking for splendor; and nothing appears to us more incongruous, than that the heavenly kingdom of the Son of God, whose glory is so magnificently celebrated by the prophets, should consist of the dregs and offscourings of the common people. And truly it is a wonderful purpose of God, that though he has the whole world at his command, he chooses rather to select a peculiar people to himself from among the contemptible vulgar, than from the nobility, whose high rank would have been a greater ornament to the name of Christ. But here Christ withdraws his disciples from a proud and haughty imagination, that they may not venture to despise that mean and obscure condition of his Church, in which he delights and rejoices. To restrain more fully that curiosity which is constantly springing up in the minds of men, he rises above the world, and contemplates the secret decrees of God, that he may lead others to unite with him in admiring them. And certainly, though this appointment of God contradicts our senses, we discover not only blind arrogance, but excessive madness, if we murmur against it, while Christ our Head adores it with reverence.

I acknowledge to thee, O Father. ^f60 By these words he declares his acquiescence in that decree of the Father, which is so greatly at variance with human senses. There is an implied contrast between this praise, which he ascribes to the Father, and the malicious slanders, or even the impudent barkings, of the world. We must now inquire in what respect he glorifies the Father. It is because, while he was Lord of the whole world, he preferred children and ignorant persons to the wise. It has no small weight, as connected with this subject, that he calls the Father Lord of heaven and earth; for in this manner he declares that it is a distinction which depends entirely on the will of God, ^f61 that the wise remain blind, while the ignorant and unlearned receive the mysteries of the Gospel. There are many other passages of a similar nature, in which God points out to us, that those who arrive at salvation have been freely chosen by him, because he is the Creator and Governor of the world, and all nations are his.

This expression implies two things. First, that all do not obey the Gospel arises from no want of power on the part of God, who could easily have brought all the creatures into subjection to his government. Secondly, that some arrive at faith, while others remain hardened and obstinate, is accomplished by his free election; for, drawing some, and passing by others, he alone makes a distinction among men, whose condition by nature is alike. ^f62 In choosing little children rather than the wise, he has a regard to his glory; for the flesh is too apt to rise, and if able and learned men had led the way, it would soon have come to be the general conviction, that men obtain faith by their skill, or industry, or learning. In no other way can the mercy of God be so fully known as it ought to be, than by making such a choice, from which it is evident, that whatever men bring from themselves is nothing; and therefore human wisdom is justly thrown down, that it may not obscure the praise of divine grace.

But it is asked, whom does Christ denominate wise? And whom does he denominate little children? For experience plainly shows, that not all the ignorant and unlearned on the one hand are enlightened to believe, and that not all the wise or learned are left in their blindness. It follows, that those are called wise and prudent, who, swelled with diabolical pride, cannot endure to hear Christ speaking to them from above. And yet it does not always happen that God reprobates those who have a higher opinion of themselves than they ought to have; as we learn from the instance of Paul, whose fierceness Christ subdued. If we come down to the ignorant multitude, the majority of whom display envenomed malice, we perceive that they are left to their destruction equally with the nobles and great men. I do acknowledge, that all unbelievers swell with a wicked confidence in themselves, whether their pride be nourished by their wisdom, or by a reputation for integrity, or by honors, or by riches. But I consider that Christ here includes all who are eminent for abilities and learning, without charging them with any fault; as, on the other hand, he does not represent it to be an excellence in any one that he is a little child. True, humble persons have Christ for their master, and the first lesson of faith is, Let no man presume on his wisdom. But Christ does not speak here as to voluntary childhood. He magnifies the grace of the Father on this ground, that he does not disdain to descend even to the lowest and most abominable, that he may raise up the poor out of filth.

But here a question arises. As prudence is a gift of God, how comes it that it hinders us from perceiving the brightness of God, which shines in the Gospel? We ought, indeed, to remember what I have already said, that unbelievers corrupt all the prudence which they possess, and that men of distinguished abilities are often hindered in this respect, that they cannot submit to be taught. But with respect to the present passage I reply: Though the sagacity of the prudent does not stand in their way, they may notwithstanding be deprived of the light of the Gospel. Since the condition of all is the same or alike, why may not God take this or that person according to his pleasure? The reason why he passes by the wise and the great is declared by Paul to be, that

Hence also we infer, that the statement made by Christ is not universal, when he says, that the mysteries of the Gospel are hidden from the wise. If out of five wise men four reject the Gospel and one embraces it, and if, out of an equal number of unlearned persons, two or three become disciples of Christ, this statement is fulfilled. This is also confirmed by that passage in Paul’s writings, which I lately quoted; for he does not exclude from the kingdom of God all the wise, and noble, and mighty, but only declares that it does not contain many of them.

The question is now solved. Prudence is not condemned as far as it is a gift of God, but Christ merely declares that it has no influence in procuring faith. On the other hand, he does not recommend ignorance, as if it rendered men acceptable to God, but affirms that it does not hinder mercy from enlightening ignorant and unlearned men with heavenly wisdom. It now remains to explain what is meant by revealing and hiding. That Christ does not speak of the outward preaching may be inferred with certainty from this circumstance, that he presented himself as a Teacher to all without distinction, and enjoined his Apostles to do the same. The meaning therefore is, that no man can obtain faith by his own acuteness, but only by the secret illumination of the Spirit.

26. Undoubtedly, O Father. This expression removes every pretense for that licentiousness of inquiry, to which we are continually excited. There is nothing which we yield to God with greater difficulty, than that his will shall be regarded by us as the highest reason and justice. ^f63 He frequently repeats, that his judgments are a deep abyss, (^<193606>Psalm 36:6;) but we plunge with headlong violence into that depth, ^f64 and if there is any thing that does not please us, we gnash our teeth, or murmur against him, and many even break out into open blasphemies. On the contrary, our Lord lays down to us this rule, that whatever God has determined must be regarded by us as right. ^f65 This is sober wisdom, to acquiesce in the good pleasure of God as alone equal to a thousand arguments. ^f66 Christ might indeed have brought forward the causes of that distinction, if there were any; but he is satisfied with the good pleasure of God, and inquires no farther why he calls to salvation little children rather than others, and composes his kingdom out of an obscure flock. ^f67 Hence it is evident, that men direct their fury against Christ, when, on learning that some are freely chosen, and others are reprobated, by the will of God, they storm because they find it unpleasant to yield to God. ^f68

27. All things have been delivered to me. The connection of this sentence with the preceding one is not correctly understood by those commentators who think that Christ intends nothing more than to strengthen the confidence of his disciples for preaching the Gospel. My opinion is, that Christ spoke these words for another reason, and with another object in view. Having formerly asserted that the Church proceeds from the secret source of God’s free election, he now shows in what manner the grace of salvation comes to men. Many persons, as soon as they learn that none are heirs of eternal life but those whom God chose before the foundation of the world, (^<490104>Ephesians 1:4,) begin to inquire anxiously how they may be assured of God’s secret purpose, and thus plunge into a labyrinth, from which they will find no escape. Christ enjoins them to come direct to himself, in order to obtain certainty of salvation. The meaning therefore is, that life is exhibited to us in Christ himself, and that no man will partake of it who does not enter by the gate of faith. We now see that he connects faith with the eternal predestination of God,— two things which men foolishly and wickedly hold to be inconsistent with each other. Though our salvation was always hidden with God, yet Christ is the channel through which it flows to us, and we receive it by faith, that it may be secure and ratified in our hearts. We are not at liberty then to turn away from Christ, unless we choose to reject the salvation which he offers to us.

None knoweth the Son. He says this, that we may not be guided by the judgment of men, and thus form an erroneous estimate of his majesty. The meaning therefore is, that if we wish to know what is the character of Christ, we must abide by the testimony of the Father, who alone can truly and certainly inform us what authority he hath bestowed upon him. And, indeed, by imagining him to be what our mind, according to its capacity, conceives of him, we deprive him of a great part of his excellence, so that we cannot know him aright but from the voice of the Father. That voice alone would undoubtedly be insufficient without the guidance of the Spirit; for the power of Christ is too deep and hidden to be attained by men, until they have been enlightened by the Father. We must understand him to mean, not that the Father knoweth for himself, but that He knoweth for us to reveal him to us.

But the sentence appears to be incomplete, for the two clauses do not correspond to each other. Of the Son it is said, that none knoweth the Father except himself, and he to whom he shall be pleased to reveal him. Of the Father nothing more is said than this, that He alone knoweth the Son. Nothing is said about revelation. I reply, that it was unnecessary to repeat what he had already said; for what else is contained in the previous thanksgiving, than that the Father hath revealed the Son to those who approve of him? When it is now added that He alone knoweth the Son, it appears to be the assigning of a reason; for this thought might, have occurred, What neccessity was there that the Son, who had openly exhibited himself to the view of men, should be revealed by the Father? We now perceive the reason why it was said, that none knoweth the Son but the Father only. It now remains that we attend to the latter clause:

None knoweth the Father except the Son, and he to whom the Son shall be pleased to reveal him. This is a different kind of knowledge from the former; for the Son is said to know the Father, not because he reveals Him by his Spirit, but because, being the lively image of Him, he represents Him visibly in his own person. At the same time, I do not exclude the Spirit, but explain the revelation here mentioned as referring to the manner of communicating information. This agrees most completely with the context; for Christ confirms what he had formerly said, that all things had been delivered to him by his Father, by informing us that the fullness of the Godhead dwelleth in him, (^<510209>Colossians 2:9.) The passage may be thus summed up: ^f69 First, it is the gift of the Father, that the Son is known, because by his Spirit he opens the eyes of our mind to discern the glory of Christ, which otherwise would have been hidden from us. Secondly, the Father, who dwells in inaccessible light, and is in himself incomprehensible, is revealed to us by the Son, because he is the lively image of Him, so that it is in vain to seek for Him elsewhere. ^f70

28. Come to me all that labor. He now kindly invites to himself those whom he acknowledges to be fit for becoming his disciples. Though he is ready to reveal the Father to all, yet the greater part are careless about coming to him, because they are not affected by a conviction of their necessities. Hypocrites give themselves no concern about Christ, because they are intoxicated with their own righteousness, and neither hunger nor thirst (^<400506>Matthew 5:6) for his grace. Those who are devoted to the world set no value on heavenly life. It would be in vain, therefore, for Christ to invite either of these classes, and therefore he turns to the wretched and afflicted. He speaks of them as laboring, or groaning under a burden, and does not mean generally those who are oppressed with grief and vexations, but those who are overwhelmed by their sins, who are filled with alarm at the wrath of God, and are ready to sink under so weighty a burden. There are various methods, indeed, by which God humbles his elect; but as the greater part of those who are loaded with afflictions still remain obstinate and rebellious, Christ means by persons laboring and burdened, those whose consciences are distressed by their exposure to eternal death, and who are inwardly so pressed down by their miseries that they faint; for this very fainting prepares them for receiving his grace. He tells us that the reason why most men despise his grace is, that they are not sensible of their poverty; but that there is no reason why their pride or folly should keep back afflicted souls that long for relief.

Let us therefore bid adieu to all who, entangled by the snares of Satan, either are persuaded that they possess a righteousness out of Christ, or imagine that they are happy in this world. Let our miseries drive us to seek Christ; and as he admits none to the enjoyment of his rest but those who sink under the burden, let us learn, that there is no venom more deadly than that slothfulness which is produced in us, either by earthly happiness, or by a false and deceitful opinion of our own righteousness and virtue. Let each of us labor earnestly to arouse himself, first, by vigorously shaking off the luxuries of the world; and, secondly, by laying aside every false confidence. Now though this preparation for coming to Christ makes them as dead men, ^f71 yet it ought to be observed, that it is the gift of the Holy Spirit, because it is the commencement of repentance, to which no man aspires in his own strength. Christ did not intend to show what man can do of himself, but only to inform us what must be the feelings of those who come to him.

They who limit the burden and the labor to ceremonies of the Law, take a very narrow view of Christ’s meaning. I do acknowledge, that the Law was intolerably burdensome, and overwhelmed the souls of worshippers; but we must bear in mind what I have said, that Christ stretches out his hand to all the afflicted, and thus lays down a distinction between his disciples and those who despise the Gospel. But we must attend to the universality of the expression; for Christ included all, without exception, who labor and are burdened, that no man may shut the gate against himself by wicked doubts. ^f72 And yet all such persons are few in number; for, among the innumerable multitude of those that perish, few are aware that they are perishing. The relief which he promises consists in the free pardon of sins, which alone gives us peace.

29. Take my yoke upon you. Many persons, we perceive, abuse the grace of Christ by turning it into an indulgence of the flesh; and therefore Christ, after promising joyful rest to wretchedly distressed consciences, reminds them, at the same time, that he is their Deliverer on condition of their submitting to his yoke. He does not, he tells us, absolve men from their sins in such a manner, that, restored to the favor of God, they may sin with greater freedom, but that, raised up by his grace, they may also take his yoke upon them, and that, being free in spirit, they may restrain the licentiousness of their flesh. And hence we obtain a definition of that rest of which he had spoken. It is not at all intended to exempt the disciples of Christ from the warfare of the flesh, that they may enjoy themselves at their ease, but to train them under the burden of discipline, and keep them under the yoke.

Learn of me. It is a mistake, I think, to suppose that Christ here assures us of his meekness, lest his disciples, under the influence of that fear which is usually experienced in approaching persons of distinction, should remain at a distance from him on account of his Divine glory. It is rather his design to form us to the imitation of himself, because the obstinacy of the flesh leads us to shrink from his yoke as harsh and uneasy. Shortly afterwards, he adds, (verse 30,) my yoke is easy. But how shall any man be brought willingly and gently to bend his neck, unless, by putting on meekness, he be conformed to Christ? That this is the meaning of the words is plain; for Christ, after exhorting his disciples to bear his yoke, and desirous to prevent them from being deterred by its difficulty, immediately adds, Learn of me; thus declaring that, when his example shall have accustomed us to meekness and humility, we shall no longer feel his yoke to be troublesome. To the same purpose he adds, I will relieve you. So long as the flesh kicks, we rebel; and those who refuse the yoke of Christ, and endeavor to appease God in any other manner, distress and waste themselves in vain. In this manner, we see the Papists wretchedly torturing themselves, and silently enduring the dreadful tyranny under which they groan, that they may not bow to the yoke of Christ.

MATTHEW 12:1-7	MARK 2:23-28	LUKE 6:1-5
1. At that time Jesus was passing through the corn-fields on the Sabbath; ^f73 and his disciples were hungry, and began to pluck the ears of corn, and to eat. 2. But when the Pharisees saw it, they said to him, Lo, thy disciples do what it is not lawful to do on the Sabbath. 3. But he said to them, Have you not read what David did, when he was hungry, and those who were with him? 4. How he entered into the house of God, and ate the shew-bread, which it was not lawful for him to eat, nor for those who were with him, but for the priests alone? 5. Or have you not read in the Law, that on the Sabbath the priests in the temple profane the temple, and are free from blame? ^f74 6. But I say to you, That one greater than the temple is in this place. 7. But if you knew what that is, I choose mercy, and not sacrifice, you would not have condemned the innocent. 8. For the Son of man is Lord even of the Sabbath.	23. And it happened, that he was passing through the corn-fields, and his disciples began to pluck the ears of corn as they went along. 24. And the Pharisees said to him, Lo, why do they on the Sabbath what is not lawful? 25. And he said to them, Have you not read what David did, when he had need, and was hungry, and those who were with him? 26. How he entered into the house of God in the time of Abiathar, the high-priest, and ate the shew-bread, which it is not lawful to eat but for the priests, and gave also ^f75 to those who were with him? 27. And he said to them, The Sabbath was made for man, and not man for the Sabbath. 28. Therefore the Son of man is Lord even of the Sabbath.	1. And it happened that, on the second-first Sabbath, he was passing through the cornfields; and his disciples were plucking ears of corn, and were eating, rubbing them in their hands. 2. And some of the Pharisees said to them, Why do you do what it is not lawful to do on the Sabbath? 3. And Jesus answering saith to them, Have you not read even this which David did when he was hungry, and those who were with him? 4. How he entered into the house of God, and took the shew-bread, and ate it, and gave also to those who were with him, which it is not lawful to eat but only for the priests? 5. And he said to them, The Son of man is Lord even of the Sabbath.

Matthew 12:1. Jesus was walking on the Sabbath. It was the design of the Evangelists, in this history, to show partly what a malicious disposition the Pharisees had, and partly how superstitiously they were attached to outward and slight matters, so as to make holiness to consist in them entirely. They blame the disciples of Christ for plucking the ears of corn on the Sabbath, during their journey, when they were pressed with hunger, as if, by so doing, they were violating the Sabbath. The keeping of the Sabbath was, indeed, a holy thing, but not such a manner of keeping it as they imagined, so that one could scarcely move a finger without making the conscience to tremble. ^f76 It was hypocrisy, therefore, that made them so exact in trifling matters, while they spared themselves in gross superstitions; as Christ elsewhere upbraids them with

It is the invariable practice of hypocrites to allow themselves liberty in matters of the greatest consequence, and to pay close attention to ceremonial observances. Another reason why they demand that outward rites should be more rigorously observed is, that they wish to make their duty toward God to consist only in carnal worship. But it was malevolence and envy, still more than superstition, that led them to this act of censure; for towards others they would not have been equally stern. It is proper for us to observe the feelings by which they were animated, lest any one should be distressed by the fact, that the very Doctors of the Law were so hostile to Christ.

Luke 6:1. On the second-first Sabbath. It is beyond all question that this Sabbath belonged to some one of the festival-days which the Law enjoined to be observed once every year. Some have thought that there were two festival-days in immediate succession; but as the Jews had arranged their festival-days after the Babylonish captivity so that one day always intervened between them, that opinion is set aside. Others maintain with greater probability, that it was the last day of the solemnity, which was as numerously attended as the first. I am more inclined to favor those who understand by it the second festivity in the year; and this agrees exceedingly well with the name given to it, the second-first Sabbath, because, among the great Sabbaths which were annually observed, it was the second in the order of time. Now the first was the Passover, and it is therefore probable that this was the feast of first-fruits, (^<022315>Exodus 23:15, 16.)

Mark 2:24. Why do they on the Sabbath what is not lawful? The Pharisees do not blame the disciples of Christ for plucking ears of corn from a field that was not their own, but for violating the Sabbath; as if there had been a precept to this effect, that famishing men ought rather to die than to satisfy their hunger. Now the only reason for keeping the Sabbath was, that the people, by sanctifying themselves to God, might be employed in true and spiritual worship; and next, that, being free from all worldly occupations, they might be more at liberty to attend the holy assemblies. The lawful observation of it, therefore, must have a reference to this object; for the Law ought to be interpreted according to the design of the Legislator. But this shows clearly the malicious and implacable nature of superstition, and particularly the proud and cruel dispositions of hypocrites, when ambition is joined to hatred of the person. It was not the mere affectation of pretended holiness, as I have said, that made the Pharisees so stern and rigorous; but as they expressly wished to carp at every thing that Christ said or did, they could not do otherwise than put a wrong meaning in cases where there was nothing to blame, as usually happens with prejudiced interpreters. The accusation was brought—according to Matthew and Mark—against our Lord, and—according to Luke—against his disciples. But there is no inconsistency here; for the disciples were in all probability so harassed, that the charge was directed chiefly against the Master himself. It is even possible that the Pharisees first wrangled with the disciples, and afterwards with Christ, and that, in the rage of their malice, they blamed him for remaining silent, and permitting his disciples to break the Sabbath.

Matthew 12:3. Have you not read what David did? Christ employs five arguments to refute their calumny. First, he apologizes for his disciples by pleading the example of David, (^<092106>1 Samuel 21:6.) While David was fleeing from the rage of Saul, he applied for provisions to the high-priest Ahimelech; and there being no ordinary food at hand, he succeeded in obtaining a part of the holy bread. If David’s necessity excused him, the same argument ought to be admitted in the case of others. Hence it follows, that the ceremonies of the Law are not violated where there is no infringement of godliness. ^f77 Now Christ takes for granted, that David was free from blame, because the Holy Spirit bestows commendation on the priest who allowed him to partake of the holy bread. When he says, that it was not lawful to eat that bread but for the priests alone, we must understand him to refer to the ordinary law:

5. That on the Sabbaths the priests profane the Sabbath. This is the second argument by which Christ proves that the violation of the Sabbath, of which the Pharisees complained, was free from all blame; because on the Sabbaths it is lawful to slay beasts for sacrifice, to circumcise infants, and to do other things relating to the worship of God. Hence it follows, that the duties of piety are in no degree inconsistent with each other. ^f78 But if the temple sanctifies manual operations connected with sacrifices, and with the whole of the outward service, the holiness of the true and spiritual temple has greater efficacy, in exempting its worshippers from all blame, while they are discharging the duties of godliness. ^f79 Now the object which the disciples had in view was, to present to God souls which were consecrated by the Gospel.

Matthew alone glances at this argument. When Christ says, that the priests Profane the Sabbath, the expression is not strictly accurate, and is accommodated to his hearers; for when the Law enjoins men to abstain from their employments, it does not forbid them to perform the services of religion. But Christ admits that to be true which might appear to be so in the eye of ignorant persons, ^f80 and rests satisfied with proving, that the labors performed in the temple are not offensive to God.

7. But if you knew. This Third argument is also mentioned by Matthew alone. Christ conveys an indirect reproof to the Pharisees, for not considering why ceremonies were appointed, and to what object they are directed. This has been a common fault in almost every age; and therefore the prophet Hosea (6:6) exclaims against the men of his own age for being too much attached to ceremonies, and caring little about the duties of kindness. But God declares aloud, that he sets a higher value on mercy than on sacrifice, employing the word mercy, by a figure of speech, for offices of kindness, as sacrifices include the outward service of the Law. This statement Christ applies to his own time, and charges the Pharisees with wickedly torturing the Law of God out of its true meaning, with disregarding the second table, and being entirely occupied with ceremonies.

But a question arises: Why does God declare that he is indifferent about ceremonies, when he strictly enjoined in his Law that they should be observed? The answer is easy. External rites are of no value in themselves, and are demanded by God in so far only as they are directed to their proper object. Besides, God does not absolutely reject them, but, by a comparison with deeds of kindness, pronounces that they are inferior to the latter in actual value. Nor is it inconsistent with this to say, that in the perfection of righteousness the highest rank belongs to the worship of God, and the duties which men owe to each other occupy the second rank. For, though piety is justly reckoned to be as much superior to charity as God is higher than men, yet as believers, by practicing justice towards each other, prove that their service of Go

MARK 6:12-13	LUKE 7:9
12. And they departed, and preached ^f1 that men should repent. 13. And they cast out many devils, and anointed with oil many diseased persons, and healed them.	9. And they departed, and we went round about through the villages ^f2 preaching the Gospel, and healing everywhere.