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the multitudes concerning John: What went ye out into the wilderness to see? a reed shaken with the wind? But what went ye out for 8 to see? a man clothed in soft raiment? Behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? a 9 prophet? Yea, I say unto you, and more than a prophet. For this is 10 he of whom it is written : “Behold, I send my messenger before thy face, which shall prepare thy way before thee." Verily I say unto 11 you, among them that are born of women there hath not risen a greater than John the Baptist; notwithstanding, he that is least in the king

He appealed directly to his hearers themselves.-What went ye out into the wilderness to see? What was your motive in flocking around John? Wilderness means here an uncultivated and thinly peopled country. A reed shaken with the wind? As much as to say, Did you go to see a vacillating, inconstant man, bending this way and that, like a reed shaken in the breeze? A strong negative answer is implied, and, agreeably to such an idiom, the next sentence begins with but. No; you went to see one steadfast and immovable, a prophet of the most inflexible temper.

8. But. A repetition of the question in a new form.-A man clothed in soft raiment? A delicate, voluptuous person, a courtier, apparelled in purple and fine linen? Such were not the garments of John. He was dressed in camel's hair, and a leathern girdle around his loins, but he was greater than courtier or king. They that wear soft clothing are in kings houses. You must go, not to the wilderness and to John, but to the palaces of kings, to see those that are clothed in soft raiment and live daintily, and who have a corresponding effeminacy and capriciousness. Luke vii. 25. -Soft, i. e. inade of the finest materials.

9. But. Indicating again a negative reply to the question of the last verse. A prophet-and more

than a prophet. The people crowded to hear John as a religious teacher, reformer, and prophet. But he was more than a common prophet; because he was himself the subject of prophecy; because he not only predicted the coming of the Messiah, like the other prophets, but prepared his way, and inaugurated him into his office by baptism; because he was the connecting link of two dispensations, the twilight, in which Jewish darkness and Christian day melted into each other. The sketch of John here given, though short, is vivid and powerful, drawn by a master's hand.

10. Is written. Malachi iii. 1. Similar language is used by Isaiah, xl. 3, and quoted Mat. iii. 3, see note thereon, also Mark i. 2, Luke i. 17, 76, John i. 23.-Prepare thy way before thee. As pioneers preceded the march of eastern kings and their armies, so did John the Baptist go before Jesus, to prepare the people for the coming of his kingdom of righteousness.

11. Among them that are born of women. A circumlocution for men.

A greater than John the Baptist. He was greater than any others, greater even than the prophets, on account of his office, and privileges, as the Forerunner and Witness of Christ. He saw and heard what kings and priests and prophets had desired to see and hear, and desired

12 dom of heaven is greater than he. And from the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the 13 violent take it by force. For all the prophets and the law prophe14 sied, until John. And if ye will receive it, this is Elias, which was 15 for to come. He that hath ears to hear, let him hear. But whereunto

in vain.-Least in the kingdom of heaven is greater than he. Not necessarily greater in character, or virtue, but favored with greater privileges. For the disciple of Christ, or the subject of his kingdom, although comparatively an obscure member of it, possessed, after the resurrection and the descent of the Spirit, more correct views of the divine purposes towards mankind, and of the honor, glory, and immortality to which they were called, than any Jew, though he were the herald of Christ, could enjoy. How great are the privileges and obligations of Christians, if they are more favorably situated for divine knowledge and improvement than John the Baptist!

12. Luke xvi. 16.-The days of John the Baptist, i. e. from the beginning of Jesus' ministry, the attention of the people had been eagerly directed to the Messiah's kingdom. The new religion "suffereth violence," like a prize that is earnestly snatched at and seized, or like a city that is assaulted. We learn elsewhere that immense crowds pressed around John as he preached and baptized, and around Jesus as he wrought miracles and instructed his disciples and the people. Yet their warm interest was often a blind enthusiasm. In the language of Norton on this verse, "Jesus referred to those many Jews, who, possessed with false notions of the character of the Messiah, as a deliverer from the tyranny of the Romans, and ready for deeds of violence, were eager to enlist as his followers, striving

to force themselves upon him, without any of the dispositions he required in his disciples."

13. Prophesied, until John. The prophets were your instructers and masters until John. He has introduced a new era, and the ancient dispensation is to be superseded by a more full and affecting revelation of God's will.

14. If ye will receive it. If you can credit it. Implying that it would be difficult for them to believe it.-This is Elias, which was for to come. The same name is written Elijah in the Old Testament. The history of this great prophet and reformer is found in 1st and 2d Kings. It was predicted that the Messiah would be preceded by a herald to prepare his way. Mal. iv. 5. See also Mat. xvii. 10 -13. Hence an expectation had grown up among the Jews, that Elijah in his own person would appear as the Forerunner. They seem also to have anticipated that Jeremiah or some other of the old prophets would rise up to grace the Saviour's coming. Mat. xvi. 14. John i. 21. It was predicted in Luke i. 17, that John would be endued with the spirit and power of Elijah. When John, therefore, replied to the question of the Jews, John i. 21, he probably only replied to their literal understanding of the prophecy, and denied that he was the identical Elijah. He did not deny that he was an Elijah, in his spirit, power, and office, a fearless, successful reformer.

15. Let him who hath the faculties of hearing and understanding

shall I liken this generation? It is like unto children sitting in the 16 markets, and calling unto their fellows, and saying: We have piped 17 unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking; 18 and they say: He hath a devil. The Son of Man came eating and 19 drinking, and they say: Behold, a man gluttonous, and a wine-bibber, a friend of publicans and sinners. But Wisdom is justified of her

see to it that he give candid attention. A formula of frequent use, and of frequent need, as well now as then. The matter was worthy of their especial notice; for if John was the predicted Elijah, as had just been plainly declared, then Jesus was the predicted Messiah.

16. Whereunto shall I liken this generation? Jesus continues the same subject in sorrowful reference to the stubbornness of the Jews, and their backwardness to believe on the messengers of God. How, he says, shall I describe this wayward race?-It is like unto children. The Jews are compared, not to the children who called, but to their companions who were called, and who were so difficult that they could neither be pleased by the song of joy, nor the strains of mourning.-Markets. Places of public concourse, and thoroughfares of business, where children as well as men would resort.

17. We have piped unto you. Here is a reference to the dramatic sports of children, who play festivals and funerals. In eastern countries it was customary on joyous occasions for the musician to strike up his tune, and the company to dance to it; and at funerals for the mourning song to be commenced, and those present to fol. low the procession, lamenting and beating their breasts. These things were acted by children in the streets; and part of them refusing to follow their leader gave origin to

our Saviour's happy illustration. "I have found a comparison for the inconsistency and obstinacy of this generation. It is like contrary children, who are satisfied neither with playing festival, nor playing funeral, who are sullenly determined not to be pleased, notwithstanding all the efforts of their playmates to find something that might suit them." The Jews were so wilful and fastidious, that they would be pleased, neither by the austerity of John the Baptist, nor the mild condescension of Jesus Christ. They were a nation of fault-finders, and nothing could please them.

18. Neither eating nor drinking. Not literally going without food and drink, but living very abstemiously. See Mat. iii. 4. Luke says, "neither eating bread, nor drinking wine;" i. e. leading an ascetic and secluded life, and not partaking of food regularly.-He hath a devil. He hath a demon. He is melancholy or mad. For the Jews attributed low spirits and insanity to possession by demons. The same slander was uttered against Jesus. John vii. 20, viii. 48, x. 20, 21.

19. Came eating and drinking. Observed the usual customs of social life, and kept no fasts.—A man gluttonous, and a wine-bibber, a friend, &c. With the cheerful, familiar, and gracious manner of Jesus, and his mingling in all society, even that of publicans and sinners, they were as ready to find fault, as with the abstemious and stern life

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20 children.Then began he to upbraid the cities wherein most of 21 his mighty works were done, because they repented not: Woe unto thee, Chorazin, woe unto thee, Bethsaida! for if the mighty works

of the Baptist. Nothing will satisfy those that will not be satisfied.But Wisdom is justified of her children. Of is old English for by. The children of wisdom are the wise, as the children of disobedience are the disobedient. Eph. ii. 2. Wisdom is the wise course adopted by John and Jesus respectively, which would be vindicated or approved, as best fitted for the ends they came to fulfil, by all wise and candid minds. Such is the general maxim as applied to this particular case. This interpretation agrees best with the context; for having just before shown that the Jews were inconsistent and cavilling, Christ now, by way of contrast, exhibits the different judgment which the wise would pass upon the same measures. They would justify John in his mode of life, and Jesus in his, aware that each acted best according to the high office he filled, and the circumstances in which he was placed. The character and conduct of each were best adapted to his particular sphere and duties.-We find at the present day some, like the ancient Jews, that are disposed to cavil when a good object is presented to them, no matter what its nature or claims. To find fault is their element, and a wilful fastidiousness and lawless caprice their besetting sin. They may indulge in the same disposition now that led the Jews to reject John for his austerity, and Jesus for his cheerfulness, and be subject to a like condemnation." Observe especially that God's ministers are variously gifted; the ability and genius of some lies one way, of others, another

way. Some are Boanerges, sons of thunder; others Barnabases, sons of consolation; yet all these worketh that one and the self-same spirit, and therefore we ought not to condemn either, but to praise both, and to praise God for both, who thus tries various ways of dealing with persons of various tempers.' -Henry.

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20-24. See Luke x. 12-16. 20. A new paragraph begins here, though it is connected in sense with the preceding one.Upbraid. To reprove or chide.Mighty works, i. e. miracles. They had resisted the highest evidence he could give of a divine commission, and still continued impenitent. What sin could be more unpardonable than this, which took away the motives to repentance, and the conditions of forgiveness?

21. Woe unto thee. This is not so much a denunciation as a prediction; not, let woe be unto thee, but, woe will be unto thee. See Mat. xxiv. 19. There is compassion also in it, and we may suppose that Jesus uttered it with a tone of the tenderest sorrow and pity. Alas for thee would, according to some commentators, more truly express the sentiment of Jesus. The order of the warnings is varied in Luke by the mention of Sodom first, chap. x. 12, whereas in Matthew it is put last.-Chorazin-Bethsaida. These were villages in Galilee, situated near Capernaum, where he then was, and on the shores of the Sea of Galilee. Their very locations are now matters of conjecture. Jesus had preached and performed his miracles in all places in that vicinity. The shores of this

which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, 22

inland sea were his resort. But with increase of privileges there always comes increase of responsibility; and these towns, where the miracles of Christ had been wrought, and his discourses delivered, and his daily shining life of goodness passed, must have been tenfold hardened, if they continued impenitent.-Tyre and Sidon. Those cities, so proverbially wicked, were situated in Phoenicia, north-west of Palestine, on the Mediterranean Sea, about twenty miles distant from each other, and were distinguished for their commerce, wealth, and luxury. Judgments were denounced by the prophets, Is. xxiii., Ezek. xxvi., xxviii., against Tyre, on account of her idolatry and wickedness, which were signally fulfilled. It was repeatedly taken and destroyed, and not a vestige of its former glory remains. A few fishermen now spread their nets to dry amongst the ruins of its walls. A like fate befell Sidon. The waves of the sea now dash on lonely rocks, upon which were built the palaces in which thousands and tens of thousands once revelled in pomp and pleasure. So surely is sin not only a reproach, but a ruin to any people, however powerful or rich. Such is the law of God.-They would have repented long ago. Tyre and Sidon, like Nineveh, might have repented and reformed, had they been warned of their impending desolation. They were not irreclaimable. Jesus used these places as illustrations; yet incidentally. It was a remarkable declaration, and is not without its remote significance touching the laws of retribution. For they who sinned

under less light will be punished with less rigor, and the opportunities and motives to repentance that were not addressed to them at one time may be at another.-Sackcloth. Esther iv. 1. Jonah iii. 5. Neb. ix. 1. A rough cloth, made of goat's hair, or coarse linen, or wool. It was worn by mourners, or as a sign of humiliation.-Ashes. It was customary in the east, where all emotions, whether of joy or sorrow, are ardently expressed, to lie in the ashes, or to cover the head with dust or ashes, as a token of grief.

Job ii. 12, Jer. vi. 26. Says an interesting writer, "We cannot read the record of sorrowful and depressing remembrances which this train of thought (see verses 16-19) summons before Jesus, without a keen feeling of the painful trials and disappointments of that tender and sympathetic mind. There flitted before his quick thought the scenes where he had spent his strength for nought,-the cities on whose houses and people his spirit had shed its best energies and love, and shed them only to be like water spilt upon the ground, and that cannot be gathered. Devoted to them, life and mind, there comes back to him no return but this recurring experience, that they were offended in him. Nazareth, Chorazin, Bethsaida, Capernaum, are all before him, pressing their bitter memories on his fainting heart; all sought and lost, toiled for, but not won; sought by works that might have averted heathen Tyre and Sidon from their desperate courses; and ministered unto by one, who, if he had preached unto Sodom, might have awakened even it to repentance, and stayed

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