choice pleases me, as being the choice and good pleasure of thy wisdom. 27 All things are delivered unto me of my Father: and no man knoweth the Son but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. In this verse our Saviour opens his commission, and declares, 1. His authority; that all power is committed to him, as Mediator, from God the Father. 2. His office; to reveal his Father's mind and will to a lost world. No man knoweth the Father, but the Son; that is, the essence and nature of the Father, the will and counsel of the Father, only as the Son reveals them. Learn, That all our saving knowledge of God is in and through Jesus Christ he, as the great Prophet of the church, reveals the mind and will of God unto us for our salvation, and no saving knowledge without him. : 28 Come unto me all ye that labour and are heavy laden, and I will give you rest. Here we have a sweet invitation, backed with a gracious encouragement; Christ invites such as are weary of the burden of sin, of the slavery of Satan, of the yoke of the ceremonial law, to come unto him for rest and ease; and as an encouragement assures them, that upon their coming to him they shall find rest. Learn, 1. That sin is the soul's laborious burden: Come unto me, all ye that labour. Labouring supposes a burden to be laboured under; this burden is sin's guilt. 2. That such as come to Christ for rest must be laden sinners. 3. That laden sinners not only may, but ought to come to Christ for rest: that they may come, because invited; they ought to come, because commanded. 4. That the laden sinner, upon his coming, shall find rest. Come, &c. Note here, That to come to Christ, in the phrase of the New Testament, is to believe in him, and to become one of his disciples. John vi. 35. He that cometh unto me shall not hunger, he that believeth on me shall not thirst. 29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart and ye shall find rest unto your souls. Here note, That the phrase of, Take the yoke, is judicial: the Jewish doctors speak frequently of the yoke of the law; the yoke of the commandments; and the ceremonies imposed upon the Jews are called a yoke, Acts xv. 10. Now as Moses had a yoke, so has Christ: and accordingly observe, 1. Christ's disciples must weat Christ's yoke. This yoke is twofold; a tion: Christ's law is a yoke of instruction; yoke of instruction, and a yoke of afflicit restrains our natural inclinations, it curbs our sensual appetites; it is a yoke to corrupt nature; this yoke Christ calls his yoke, Take he, as a Lord, lays it upon our necks. 2. my yoke upon you: 1. Because Because he, as a Servant, bore it upon his own neck first, before he laid it upon ours. Observe, 2. That the way and manner how to bear Christ's yoke must be learnt of Christ himself, Take my yoke upon you, and learn of me; that is, learn of me, both what to bear, and how to bear. Observe, 3. That Christ's humility and lowlymindedness, is a great encouragement to christians to come unto him, and learn of him, both how to obey his commands, and how to suffer his will and pleasure. Learn of me, for I am meek. burden is light. easy, and my Observe here, 1. Christ's authority and greatness: he has power to impose a yoke, and inflict a burden. My yoke; my bur den. 2. His clemency and goodness, in imposing an easy yoke, and a light burden. My yoke is easy, my burden is light; that is, my service is good and gainful, profitable and useful; not only tolerable, but delightful: and as is my yoke, such is my burden; the burden of my precepts, the burden of my cross, both light, not absolutely, but comparatively; the weight of my cross is not comparable with the glory of 2. my crown. Learn, That the service of Christ, though hard and intolerable to corrupt nature, yet is a most desirable and delightful service to grace or renewed nature; Christ's service is easy to a spiritual mind. 1. It is easy, as it is a rational service: consonant to right reason, though contradictory to depraved nature. Easy, as it is a spiritual service; delightful to a spiritual mind. 3. Easy, as it is an assisted service; considering that we work Easy, when once it is an accustomed not in our own strength, but in God's. 4. to professors; the farther we walk, the service; though hard to beginners, it is easy sweeter is our way. 5. Easy, as it is the most gainful service; having the assurance Our blessed Saviour in this chapter takes occasion to instruct his disciples in the doctrine of the sab bath; showing, that works of necessity and mercy may be performed upon that day, without any violation of the divine command. Observe here the poor estate and low condition of Christ's own disciples in this world: they wanted bread, and are forced to pluck the ears of corn to satisfy their hunger. God sometimes suffers his dearest children in this world to fall into straits, and to taste of want, for the trial of their faith, and dependence upon his power and pro shew-bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? 5 Or, have ye not read in the law, how that on the sabbathdays the priests in the temple profane the sabbath, and are blameless? 6 But I say unto you, that in this place one greater than the temple. AT that time Jesus went on the is sabbath-day through the corn; In these words our Saviour defends the and his disciples were an hungered, action of his disciples in plucking the ears and began to pluck the ears of corn, of corn in their necessity, by a double and to eat. argument. 1. From David's example: necessity freed him from fault in eating the consecrated bread, which none but the priests might lawfully eat; for in cases of necessity, a ceremonial precept must give place to a moral duty works of mercy and necessity, for preserving our lives, and the better fitting us for sabbath-services, are From the example of the priests in the certainly lawful on the sabbath-day. 2. outward rest of the day, by killing their satemple who upon the sabbath do break the crifices, and many other acts of bodily labour, which would be accounted sabbathprofanation, did not the service of the temple require and justify it. Now, saith our Saviour if the temple-service can justify labour on the sabbath, I am greater than the temple, and my authority and service can justify what my disciples have done. From the whole we learn, That acts of mercy, which tend to fit us for works of piety, not only may, but ought to be, done on the sabbath-day. vidence. 2 But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath-day. Observe here, 1. The persons finding fault with this action of the disciples, the Pharisees; many of whom accompanied our Saviour, not out of any good intentions, but only with a design to cavil at, and quarrel with, every thing that either Christ or his disciples said or did. Observe, 2. The action which they found fault with: the disciples' plucking off the ears of corn on the sabbath-day. Where note, It is not theft which the disciples are accused of by the Pharisees; for to take in our necessity so much of our neighbour's goods as we may reasonably suppose that, if he were present, and knew our circumstances, he would give us, is no theft; but it was a servile labour on the sabbath, in gathering the corn, that the Pharisees scrupled plucking the ears was looked upon as a sort of reaping. Learn thence, How zealous hypocrites are for the lesser things of the law, whilst they neglect the weightand how superstitiously addicted to the outward ceremonies, placing all holiness in the observation of them. jer; : 3 But he said unto them, Have ye not read what David did when he was an hungered, and they that were with him: 4 How he entered into the house of God, and did eat the meaneth, I will have mercy, and not 7 But if ye had known what this sacrifice, ye would not have condemned the guiltless. Learn hence, That the law of mercy is much more excellent than the law of ceremonies; and where both cannot be observed, the less must give place to the greater. God never intended that the ceremonies of his service in the first table, should hinder works of mercy prescribed in the second table. All God's commands are for man's good. Where both cannot be obeyed, he will have the moral duty performed, and the ceremonial service omitted: he will have mercy and not sacrifice; that is, he will have mercy rather than sacrifice, where both cannot be had. 8 For the Son of man is Lord even of the sabbath-day. As if Christ had said, "I, who am Lord of the sabbath, declare to you, that I have a power to dispense with the observation of it: and it is my will that the sabbath, which was appointed for man, should yield to man's safety and welfare." Christ the Son of man was really the Son of God and as such had power over the sabbath, to dispense with it, yea, to abrogate and change it, at his pleasure. 9 And when he was departed thence, he went into their synagogue. 10 And, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath-days? that they might accuse him. 11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath-day, will he not lay hold on it, and lift it out? 12 How much then is a man better than a sheep? wherefore it is lawful to do well on the sabbath-days. Here we have another dispute betwixt our Saviour and the Pharisees concerning the sabbath; whether it be a breach of that day, mercifully to heal a person having a withered hand? Christ confutes them from their own practice, telling the Pharisees, that they themselves judged it lawful to help out a sheep, or an ox, if fallen into a pit on that day: how much more ought the life of a man to be preferred! Here we may remark, how inveterate a malice the Pharisees had against our Saviour: when they could find no crime to charge him with, they blame him for working a merciful and miraculous cure upon the sabbath-day. When envy and malice (which are evermore quick-sighted) can find no occasion of quarrel, they will invent one, against the innocent. all; 16 And charged them that they should not make him known: Observe, 1. The merciful and miracu lous cure wrought by our Saviour's power upon the impotent man: he said unto him, Stretch out thine hand, and his hand was effect this cure had upon the Pharisees; inrestored. Observe, 2. What a contrary stead of convincing them, they conspire against him: Christ's enemies, when arguments fail, fall to violence. Observe, 3. for his own preservation, he withdrew him The prudent means which our Saviour uses self. Christ's example teaches his ministers their duty; to avoid the hands of persecutors, and prudently to preserve their lives, unless when their sufferings are like to do more good than their lives Observe, 4. The great humility of Christ in concealing his own praises; he had no ambition that the fame of his miracles should be spread abroad, for he sought not his own glory; neither would he by the noise of his miracles enrage the Pharisees against him to take away his life; knowing that his time was not yet come, and he had much work to do before his death. 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, 18 Behold my servant whom I have chosen; my beloved, in whom my soul is well pleased: I will put my Spirit upon him, and he shall shew judgment to the Gentiles. 19 He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. 21 That is, our blessed Saviour did those good acts before spoken of, that it might ap13 Then saith he to the man, pear that he was the true Messias prophesied of by Isaias the prophet, chap. xlii. 1, 2. Stretch forth thine hand. And he Behold my servant whom I have set apart stretched it forth; and it was re- for accomplishing the work of salvation for stored whole, like as the other. 14 a lost world; he by the fulness of my Then the Pharisees went out, and Spirit shall teach the nations the way of held a council against him, how they truth and righteousness; he shall not might destroy him. 15 But when subdue men by force and violence, but, as Jesus knew it, he withdrew himself the weak, and cherish the least measures of the Prince of Peace, shall deal gently with from thence and great multitudes grace, and degrees of goodness. Observe followed him, and he healed them here, 1. A description of Christ as Mediator; he is God the Father's Servant, employed in the most noble service, namely, that of instructing and saving a lost world. Observe, 2. With what meekness and gentleness Christ sets up his spiritual kingdom in the world; he doth not with noise and clamour, with force and violence, subdue and conquer; but with meekness and gentleness gains persons' consent to his government and authority. Observe, 3. The gentle carriage of Christ in treating those of infirmer grace; he doth and will graciously preserve and tenderly cherish the smallest beginnings, the weakest measures, and the lowest degrees, of sincere grace, which he observes in any of his children and people. By the bruised reed and smoking flax, understand such as are broken with the sense of sin, such as are weak in faith, such as are so much over powered by corruption, that they do rather smoke than burn or shine; such as are thus low and mean in spirituals, Christ will not break with his power, nor quench with his rebukes, till he has perfected their conversion, and their weak grace is become victorious. 22 Then was brought unto him one possessed with a devil, blind and dumb and he healed him, insomuch that the blind and dumb both spake and saw. 23 And all the people were amazed, and said, Is not this the Son of David? 24. But when the Pharisees heard it, they said, This fellow doth not cast out devils but by Beelzebub, the prince of the devils. As a farther instance of Christ's miraculous power, he healeth one whom the devil had cast into a disease which deprived him both of speech and sight: at this miracle the multitude wonder, saying, Is not this the son of David? that is, the promised Messias. The Pharisees hearing this, with great bitterness and contempt said, This fellow casteth out devils by Beelzebub the prince of devils. Observe from hence, How obstinacy and malice will make men misconstrue the actions of the most holy and innocent; Christ casteth out devils, say the Pharisees, by the help of the devil. There never was any person so good, nor any action so gracious, but they have been subject both to censure and misconstruction. The best way is to square our actions by the right rule of justice and charity, and then let the world pass their censures at their pleasure. When the holy and innocent Jesus was thus assaulted, what wonder is it if we his sinful servants be branded on all sides by reviling tongues! Why should we expect better treatment than the Son of God. 25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: 26 And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand? 27 And if I by Beelzebub cast out devils, by whom do your children cast them out? therefore they shall be your judges. 28 But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you. 29 Or else, how can one enter into a strong man's house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. 30 He that is not with me is against me; and he that gathereth not with me scattereth abroad. Our blessed Saviour, to clear his innocence, and to convince the Pharisees of the unreasonableness of this their calumny and false accusations, offers several arguments 1. That it was to their consideration. very unlikely that Satan should lend him Satan has a kingdom, so he has wit enough this power to use it against himself. As to preserve his kingdom, and will do nothing to weaken his own interest. Now if I have received my power from Satan for destroying him and his kingdom, then is Satan divided against himself. 2. Our Saviour tells them, they might with as much reason attribute all miracles to the devil, as those that were wrought by him. There were certain Jews among themselves, who cast out devils in the name of the God of Abraham, Isaac, and Jacob; Christ asks the Pharisees, by what power these their children cast them out; They acknowledged that those did it by the power of God; and there was no cause but their malice, why they should not acknowledge that what he did was by the same power. If I cast out devils by the Spirit of God, then the kingdom of God is come unto you; that is, the Messias is come, because he wrought these miracles to prove that he was the Messias. 3. Another argument to prove that the miracles which Christ wrought were by the power of God, and not by the help of Satan, is this: The devil is very strong and powerful, and there is no power but God's only that is stronger than his: Now, says Christ, If I were not assisted by a divine power, I could never cast out this strong man, who reigns in the world as in his house: it must be a stronger than the strong man that shall bind Satan: and who is he but the God of strength? 31 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. 32 And whosoever speaketh a word against the Son of man, it shall be forgiven him but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. Observe, 1. How our Saviour makes a difference betwixt speaking against the Son of man, and speaking against the Holy Ghost. By speaking against the Son of man, is meant all those reproaches that were cast upon our Saviour's person as Man, without reflecting upon his divine power as God, which he testified by his miracles. Such were their reproaching him with the meanness of his birth, their censuring him for a Wine-bibber and a Glutton, and the like. But by speaking against the Holy Ghost, is meant, their blaspheming and reproaching that divine power whereby he wrought his miracles; which was an immediate reflection upon the Holy Spirit, and a blaspheming of him. Observe, 2. The nature of this sin of speaking against the Holy Ghost: it consisteth in this, that the Pharisees seeing our Saviour work miracles, and cast out devils by the Spirit of God, contrary to the conviction of their own minds, they maliciously ascribed his miracles to the power of the devil, charging him to be a sorcerer and a magician, and to have a familiar spirit, by whose help he did those mighty works; when in truth he did them by the Spirit of God. Observe, 3. That this sin above all others is called unpardonable, and upon what account it is so. The case of such blasphemers of the Holy Spirit, is not only dangerous, but desperate; because they resist their last remedy, and oppose the best means for their conviction. What can God do more to convince a man that Jesus Christ is the true Messiah, than to work miracles for that purpose? Now if when men see plain miracles wrought, they will say it is not God that works them, but the devil; as if Satan would conspire against himself, and seek the ruin of his own kingdom; there is no way left to convince such persons, but they must and will continue in their opposition to truth, to their inevitable condemnation. 33 Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt : for the tree is known by his fruit. These words may either refer to the Pharisees, or to Christ himself. If to the Pharisees show yourselves what you are by Pharisees, the sense is, You hypocritical your words and actions, even as the fruit showeth what the tree is. If they refer to Christ, then they are an appeal to the Pharisees themselves, to judge of our Saviour and his doctrine by the miracles which he wrought. If he wrought by the devil, his works would be as bad as the devil's; but if his works were good, they must own them to be wrought by the power of God. The expression implies, that a man may be known by his actions, as a tree may be known by his fruit; yet not by a single action, but by a series of actions; not by a particular act, but by our general course. 34 O generation of vipers! how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Note here, 1. The fervency and zeal of our Saviour's spirit in the compellation given to the Pharisees: he calls them a generation of vipers; intimating that they were a venomous and dangerous sort of men. Learn hence, That it is not always railing and indiscreet zeal to call wicked men by such names as their sin deserves. Observe farther, From our Saviour's saying, that out of the abundance of the heart the mouth speaketh; that the heart is the fountain both of words and actions: according as the heart is, so is the current of men's words and actions, either good or evil. 35 A good man, out of the good treasure of the heart, bringeth forth |