Matthew 11

Matthew 11:20

Parallels: Matthew 10

Our Lord laments over the impenitent cities of edges the Divine sovereignty in the dispensation and invites sinners to come to him. Mat. X

MAT. XI. 20.

THEN, after Jesus had in general reproved the Jews for the perverseness of their carriage under the great advantages that they enjoyed, he began particularly to upbraid the cities in which most of his miracles had been wrought, because they did not repent, and believe in him : And in the most affectionate and solemn manner he declared, how terrible would be the consequence of their impenitence and unbelief ; and said, Wo unto thee, O Chorazin, and wo unto thee, O Bethsaida, where I so often have conversed and taught ! for surely if the miracles which have been wrought in you, had been done in Tyre and Sidon of old, though they were places so remarkable for their luxury, pride, and contempt of religion, they would long ago have repented with tokens of the deepest humility, covering themselves in sackcloth, and lying in ashes. Wherefore I say unto you, That as they never

Because they did not repent and believe in him. Our Lord had great reason thus to upbraid them on this occasion ; considering how much time he had spent among them, and how many excellent discourses he had delivered, as well as how many surprising miracles he had wrought in these parts ; as may be seen in several preceding sections. Places so remarkable for their luxury, pride, and contempt of religion. This is frequently the case with rich trading cities ; and that it was so with these in particular, may be learned from many passages in the Old Testament, as well as from profane criters. See Judg. xviii. 7 ; Isa. xxiii. 9 ; F. xvii. 2, 5, 17, 22 ; and Amos i. 9, 10. May God preserve London in particular, from resembling them in character, whom in commerce and grandeur it so much exceeds ! Covering themselves in sackcloth an lying in ashes. As covering themselves with sackcloth (or haircloth, for such it was,) and lying in ashes, were usual expressions of mourning ; so they particularly were made use of on days of public fasting an deep humiliation for sin ; and therefore are justly introduced here, as expressions of sincere repentance and selfabhorrence. Compare Esth. iv. 1—3 ; Job. xlii. 6 ; Isa. lviii. 5 ; Dan. ix. 3 ; and Jonah iii. 6, 8.

and tells them of the aggravated wo they must expect.

had such means of conviction as you have been indulged with and have ungratefully abused, the condition even of Tyre and Sidon, in the day of the final and universal judgment, shall be more tolerable than yours, who will deservedly be exposed to a much heavier weight of vengeance. (Compare Luke x. 13, 14, sect. xcvii.)

And thou especially, O guilty Capernaum, who hast been (as it were) exalted even to heaven, not only in wealth and magnificence, (compare Dan. iv. 22,) but, what is infinitely more valuable, in the means of grace, by my long abode in thee, and continued labours among thine inhabitants: such dreadful desolation is appointed for thee, that thou shalt (as it were) be brought down to hell, being swallowed up in utter irrecoverable destruction: (compare Isa. xiv. 13—15.) And thy punishment will be apparently just: for surely if the miracles which have been wrought in thee, had been performed even in Sodom itself, licentious and abandoned as that infamous city was, it would have been convinced and reformed; so that, instead of being consumed by that shower of flaming vengeance, it might have continued in all its glory and beauty even to this day. Wherefore I say unto you, That the condition even of the inhabitants of the land of Sodom, in the day of the final judgment, shall be more tolerable than yours; for your condemnation shall rise in proportion to your more aggravated guilt, and to those more valuable mercies and privileges which you have abused.

At that time also (as well as at another that will be elsewhere mentioned, Luke x. 21, sect. cvi.) Jesus took occasion, from the circumstances which he then observed, to say, I

gment.] Dr. Hammond passage as referring to cities to come on these nans; who did indeed run the whole country, ravages in some of these de Bell. Jud. lib. iii. cap. b. vi. cap. 9. (al. vii. 17.)idence that the destruction cities was more dread-ve and Sidon, and it was an that of Sodom and Go- our Lord plainly speaks

of a judgment, that was yet to come, these places that he mentions.

Licentious and abandoned as the famous city was.] It is well known those abominable cities of Sodom and morrah had long since grown into a pr for wickedness and misery. See Gen. 13; xviii. 20; Deut. xxix. 23; xxxii. Isa. i. 9, 10; iii. 9; xiii. 19; Jer. 14; xlix. 18; Lam. iv. 6; Amos iv Zeph. ii. 9; Mat. x. 15; and Rev. xi. 1 Jesus took occasion to say.] It is in original atongibus o lera: nter; w

R

God hides from the proud what he reveals to th

ascribe glory to thee, O Father, thou supreme Lord of heaven and earth, that while thou hast, in the course of thy wise, though mysterious, providence, hid these great things of thy gospel from those who have the character of wise and understanding persons, or from the learned scribes and refined politicians of the age, whom thou hast suffered, through their own pride and folly, to reject them with disdain; thou hast brought the humble to the knowledge of them, and hast graciously revealed them to many of the lowest and plainest of mankind, who, in comparison of the former, are but as infants. Mortifying as such a circumstance might seem, I cordially acquiesce in it; and say, Be it so, O my Father, since such is thy sovereign will and pleasure thus to exalt thine own glorious name, and to lay the creature in low abasement before thee.

And then, turning himself to those that stood near him, he said, Do not be led by the example of your great and learned men to slight and despise me; for, humble as my circumstances now appear, all things are delivered unto me by my almighty Father, who has fully instructed and empowered me for whatever relates to the salvation of men: And such are the mysteries and glories of my person and kingdom, that no one fully knows the Son, but the Father; neither

nellation has literally rendered, Jesus d and said: but when the words so used are not a reply to any preceding, I apprehend the version here given ses the sense of them with yet r exactness. The words [at that reem plainly to prove, that what fol- to be introduced here, and conse- that Luke x. 21, 22, is a repetition another proper occasion.

scribe glory to thee, O Father.] This proper meaning of ἰδομολογημαί, as s from comparing Heb. xii. 15, and v. 9.

ou hast hid these things from wise and nanding persons.] God is often said, ture, to do those things which he de- es to permit, and which he foresees in fact the consequence of those stances in which his creatures are , though their wills are laid under straint. (Compare Exod. vii. 3, 4; xii. 11, 12; xxiv. 1; and 1 Kings

xxii.22, 23.) In this ser said to hide those things of this age, which he re- honest and well dispo children in understanding knowledge of them. C

Has fully instruct me, &c.] I cannot, v confine the sense of merely to the instructio ed from the Father: preme power and gove and so sure, that ou great propriety inten more extensive sense I li pare John v. 22, and M

No one knows the : These words evidently is something inexplic the nature and person q deed appears in the m ner from the account his Deity in scripture.

ke of Christ is easy, and his bur en ig t.

does any truly know the Father, but the Son, and he to whom the Son is pleased to reveal him: For I have that knowledge of him to which no creature can pretend; and it is my great errand to the world to discover his nature and will, and lead his wandering creatures into a saving acquaintance with him; A work which I undertake with the greatest cheerfulness and delight: and therefore, come unto me by faith, all ye that labour, and are heavy burdened, whether with the distresses of life, or with the sense of guilt (see Psal. xxxii. 4; xxxviii. 4,) or with the load of ceremonial observances which your unmerciful teachers are so ready to impose (Mat. xxiii. 4,) and I will ease you of the grievous burdens you are sinking under.

Be persuaded then to take my yoke upon you, and to learn of me, as my obedient disciples; for I am meek, condescending, and lowly in heart,¹ and will impose no unnecessary hardships upon you: but on such an application to me, you shall find that refreshment to your souls which you in vain would seek elsewhere; that composure, satisfaction, and joy, which nothing but humility and meekness, with an entire subjection to me, can give. For such is the genius of my gospel, that though it will indeed bring you under some restraints, they are not only tolerable, but, on the whole, desirable: and I may truly say, that my yoke is easy and gentle; or, if there be a mixture of difficulty attending it, such assistances and encouragements are provided, that with them my burden is light and pleasantᵐ

¹ For I am meek, condescending, and lowly in heart.] Some have apprehended that our Lord here intends peculiarly to recommend the imitation of his humility and meekness as what would especially tend, in the natural consequence of things, to promote the repose and tranquillity of their minds; and Dr. Watts, in a very beautiful manner, has paraphrased the words thus in his H mns. (Book I. Hymn 127.) But I apprehend our Lord chiefly means to remind them of the general lenity of his temper, which would engage him to decline all grievous impositions and unnecessary burdens, and tenderly to instruct them in the way to pardon and life. Compare Mat. xii. 19, 20. sect. li.

ᵐ My burden is light and pleasant.] Exq. 60 properly signifies both light and pleasant, and χεωσος, easy, may be also rendered gentle and agreeable; and so with great propriety may express that true pleasure and cheerfulness which are the genuine result of a sincere subjection to Christ’s government, which is plainly the meaning of taking his yoke. (Compare Deut. xxviii. 47, 48; 1 Kings xii. 4; and Isa. x. 27.) It is observable, that the word yoke is particularly used for ceremonial impositions, Acts xv. 10, and Gal. v. 1; and the word burden is used in the same sense, Mat. xxiii. 4. Compare Mat. xvi. 19; and noteᵇ there, sect. lxxxviii.

Reflections on the sovereignty of the Divine dispensations.

to those who by divine grace are engaged to submit to it. LIX. (Compare 1 John v. 3.)

IMPROVEMENT.

Mat. WHAT can we imagine more dreadful than the guilt and condemnation of those who hear the gospel only to despise it! How can we read the doom of Chorazin, Bethsaida, and Capernaum, without trembling for ourselves, lest we should incur the like sentence! Such have been our religious advantages and opportunities, that, like them, we have indeed been lifted up to heaven: The Lord grant that we may not, by our misimprovement and disobedience, be cast down to the lowest hell! that Tyre and Sidon, and even Sodom and Gomorrah, may not at last rise up in judgment against us, and call down on our heads a punishment more intolerable than that which has fallen upon them, or which they must even then feel! Our vain curiosity may perhaps be ready to ask. Why were these advantages given to them that abused them, rather than to those who would have improved them better? But let us impose upon our minds a reverential silence; since the great Lord of heaven and earth giveth not an account of any of his matters, (Job. xxxiii. 13.) It is so, Father; for so it seemeth good in thy sight! Still we see the gospel hid from many who are esteemed the wisest and most prudent of mankind; and, blessed be God, we still see it revealed to some, who, in comparison of them, are but babes. Let not this offend us; but rather taking our notions from the word of God, let us learn to honour these babes as possessed of the truest wisdom, and adore the riches of Divine grace, if we are in their number, while many of superior capacities are left to stumble at this stone till they fall into final ruin. Whatever objections are brought against Christ and his ways, may we ever adhere to them, since all things are delivered to him by the Father! From him therefore may we seek the true knowledge of God, as ever we desire everlasting life! We have all our burdens of sin and of sorrow! While we labour under them, let us with pleasure hear the gentle and melodious voice of a Redeemer, thus kindly inviting us to come unto him, that we may find rest to our souls. Let us with pleasure subject ourselves to him, and go on in our holy course with that improvement and cheerfulness which become those who learn by their own daily experience that his commandments are not grievous, and feel that his yoke is easy and his burden is light.

had been a sinner washes Christ’s feet with tears. 39