shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward.

42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily

on the hospitality of a wicked world. This is for their encouragement. He is with them alway, even unto the end of the world. He held himself identified with his true followers. They in Him and He in them-hence they were to go out with this feeling of identity with the Master. Whoso received them, did thereby receive Him (see ch. 25. 40). This alludes to the reception spoken of (ch. 10. 13), receiving their persons and messages with favour. These words also seem to have been spoken as a passport given them by Christ to embolden them in presenting themselves and their messages, and to comfort them when cast out. This related to all the course of their work.

41. In the name of a prophet. That is, because he is a prophet-from this motive. The principle was first stated, that Christ was to be treated in them, for they were one with Him. Now the principle is laid down that the sincere reception of a prophet or a righteous man-a religious teacher or a private Christian-from love to Christ and the cause, will secure a share in the reward of such prophet or righteous man; for thus an interest can be shown, making common cause with them in their trials, and such shall have a portion with them in their recompense above. So important is the good treatment of Christ's cause, that often it shows true piety most manifestly, and is a token of the genuine part which such have in the inheritance of the saints.

42. Kindness and hospitality to the servants of Christ, and liberality to

CHAPTER XI.

Jesus had made an end of ND it came to pass, when commanding his twelve disciples, he departed thence, to teach and to preach in their cities.

2 Now a when John

a Lu.7.18,&c.

the cause of Christ, and cordial sympathy with the church of Christ in all its operations and wants, are here commended, and the principle is such that whoever does the least out of affection for the cause, shall be amply rewarded. Whoever gives a cup of cold water to one of these disciples (or little ones) in the name, or for the sake of a disciple, and because of his being a disciple, he honours Christ in the Christian whom he helps, and he shall in no wise lose his reward (Matt. 25).- T These little ones, would be easily understood as referring to the disciples, because the term among the Jews for Master was Rabbi, which was from a word meaning Great.

CHAPTER XI.

1. He departed thence. The Third circuit in Galilee is here announced. But there are three chapters of back events which come in here as a parenthesis, after which this circuit will be detailed (ch. 14. j 63). The twelve had previously been chosen, before the Sermon on the Mount was delivered. They were now instructed and sent forth in Galilee; and from this point Christ departed" to teach and to preach in their cities"-that is, in the cities of Galilee. He did not go

into Judea as yet. Here the Evangelist Matthew introduces back events, which occupy chapters 11. 12. 13; these belong to His 31st year.

[ 44. JOHN THE BAPTIST IN PRISON SENDS DISCIPLES TO JESUS.]-Galilee. -Capernaum?

Matt.

11. 2-19

Mark.

Luke. 7. 18-35

Joha.

had heard in the prison the works of Christ, he sent two of his disciples,

3 And said unto him, Art thou he that should come, or do we look for another?

4 Jesus answered and said unto them, Go and shew John again

This is not to be read as directly following upon the former chapter of events. Here, previous doings are recited. Soon after the Sermon on the Mount, and the healing of the Centurion's servant, and raising the widow's son, John the Baptist sent this message. In Luke we learn that as John's disciples told him of those miracles, he sent messengers to Christ. John was first put in prison just before our Lord began His work, and came from Nazareth, Matt. 4. 12, to preach, 17. He had been put in prison by Herod for faithfully denouncing, as unlawful and shameful, his marrying his brother Philip's wife. Josephus relates that he was imprisoned in the castle of Machaerus in the south part of Perea, | the region east of the Jordan.

3. Art Thou He that should come? John knew of Christ enough to serve him in ordinary circumstances. But now he had been detained for some time in a gloomy prison, and could not see or know all that was going on. He had evidently heard of His wondrous works, but he doubtless expected, from the prophecy of Malachi, a somewhat different manifestation, especially a more immediate occurrence of the blessing and punishment promised. So his misgivings were only superficial and such as did but require this explanation of the word and works. Besides, he would send his disciples to Christ as he before pointed two of them to Him. (John 1. 36). He was sent to herald Christ, and now as his public work was done, he would direct his disciples to Him whom he announced. He that should come. This

those things which ye do 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 have the gospel preached to them.

6 And blessed is he, whosoev

refers directly to Malachi's prophecy, by which John was naturally guided as it was there that he was promised as the Elias, in connexion with Christ the one that should come. Mal. 3. the language occurs: 66 The Lord whom ye seek shall suddenly come.' Behold He shall come. "The day of His coming," &c. And John's language refers to these prophecies. He inquires for Him that was promised, if Christ were truly He. Christ was expected by the Jews because He was predicted in their Scriptures. ·T O do we look for another?—that is, to answer the prophet's description of the one that was to come.

4. Go and tell John again. From Luke we learn that at that same hour, Christ cured many of diseases and plagues, &c., giving John's messengers a specimen, and this only reply to their inquiry. He answered in language that would explain itself, and must be understood by those familiar with the prophet's speaking of the Messiah.

5. He appealed to His miracles wrought in their presence, for a complete attestation of His Messiahship. A miracle is an exertion of Divine power, and therefore is the plainest, highest proof that can be given. These things also had been predicted by Isaiah, ch. 35. 42, and 61. 66, and 29. 18, 19, and they could see that they were now fulfilled in Him.

6. Here Christ shows that though this is good and sufficient ground for believing in Him, yet in His person and doctrine, there would be things at which the natural heart might take offence (or stumble). The proofs He brings are not such as to compel the

f

11 Verily, I say unto you, among them that are born of women there hath not risen a greater than John the Baptist : notwithstanding, she that is least in the kingdom of heaven is greater than he.

12 And from the days of John the Baptist until now the king

fJno.5.35. g Jno.1.15,27; 3.30.

honour of its applying to him. Accordingly, the Gospel by Mark opens with direct reference to this prophecy. 11. John was greater than other prophets, because to him it was given to stand personally related to Christ as His forerunner-to prepare His way to baptize Him, to testify of Him, and to point to Him as the Lamb which the law required. He that -¶ | is least―or less, inferior. He that is of inferior standing to him in the Christian church is greater than He. The Christian economy is so much in advance of that under which John lived and acted, that he who is of comparatively low rank among the teachers here, is greater than John. He has a more advanced position, | and teaches, not merely the Messiah come, but Christ crucified (1 Cor. 1. 23). Behold the dignity and excellency of a Sabbath School teacher. Any office of teaching Gospel truth is honourable. 12. From the days. All about this time of John's preaching and Christ's, the Christian economy had begun to excite general interest, and to create an extensive zeal for obtaining its privileges.- The kingdom of heaven. The new dispensation now preached, in which Christ's kingdom was to be established openly. ¶ Suffereth violence—as though it were attacked. The people were so zealous and earnest; and this would go to show John's superior position above other prophets, and an ordinary Christian teacher's pre-eminence over John. - The violent. Those who are earnest, and who strive to get possession of its blessings, succeed. Luke 13. 24; 16. 16.

13. For all the prophets and the law. “The Law” was that part of the Old Testament included in the five books of Moses. "The Prophets" comprised the rest, excepting "the Psalms." Sometimes, as here, the Law and the Prophets is a phrase taken for the Old Testament Scriptures. The Old Testament preaching continued until John's time, since which the gospel had been proclaimed. John was himself a herald of Christ, and so came properly under the Old Testament. John's character and rank are understood only by considering his relation to this new economy. In him all the Old Testament prophesying closed. Since his time was the New. At the same time, this responsibility must be weighed, in reference to this altered state of things. In Luke 16. 16, this sentiment is introduced to rebuke the Pharisees, who clung to the Jewish ritual after the gospel was openly proclaimed.- -T Prophesied-taught of Christ. "The testimony of Jesus is the spirit of prophecy" (Rev. 19. 10).

14. And if ye will receive it. Our Lord now plainly declares to them that John was no other than the person predicted by the last of their old prophets under the name of Elias. His coming is foretold in Mal. 4. 5. They were familiar with this prophecy, but they had not recognized or received John the Baptist as he that was to come under this name. They had done unto him whatsoever they listed (ch. 17. 12). As in reference to Christ, they had not known Him. John was not Elias, risen from the dead. When they asked him, Art thou Elias? he answered, No; but

16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows,

danced; we have mourned unto you, and ye have not lamented. 18 For John came neither eating nor drinking; and they say, He hath a devil.

19 The Son of man came eat

j Re.2.7,&c. k Lu.7.31.

he was come in the spirit and power of Elias (Luke 1. 17) or Elijah. In declaring to them this truth, He says: If ye will receive it," meaning that He knew how they would dispute John's being the Elias, as they disputed Himself being the Messiah. They expected that Elias himself would personally reappear in the flesh. He meant by this to show how it was a matter to be believed by them-how it belonged to their disposition, either to believe or not, and if they would not believe it nor receive it, it would

be their own fault.

15. He that hath ears. This is a phrase used where a truth is conveyed which is not naturally understood, requiring a spiritual penetration and disposition to receive it. It calls special attention as to something not apparent at first view, and requiring more deep examination. It is also used to signify that the truth is of general application. It is spoken to us as well as unto them. We must hear with deep attention, and apply all our faculties to the message received.

16. This generation-this people; alluding, as we learn from Luke 7. 30, to the Pharisees and lawyers, who persisted in finding fault, whether with John or with Christ, always having some ground of complaint. "All the people and the publicans," it is said, "justified God" (instead of finding fault with these declarations); while this other class, the proud opposers of Christ, rejected the counsel of God against themselves. They could not bear to think that John was the Elias that was to come, because he was to come as a reprover and

17. Piping and dancing were common at festivals (Luke 15. 25), and mourning and lamenting in companies were common at funerals (ch. 9. 23). "Neither the gay nor the grave suits you. Both have been tried, and you are still displeased. Neither and nothing satisfies." ¶ Piped. Piping or playing on a wind-instrument, as a shepherd's pipe, was the signal for a dance, and the rest of the company were expected so to respond; hence the complaint, that they had not done their part. Or if it were a mourning play, the custom was to set up a wail, and the others would join the lamentation.

18. John had come in the manner of an ascetic, neither eating nor drinking, but fasting, or living on coarsest food in the wilderness. And ye say, he hath a devil; that is, is possessed by the evil one, like the common demoniacs of that time. strange, and they called tic-possessed.

It seemed him a luna

19. The Son of man. Christ came in the opposite manner, eating and drinking as other men, and still you find fault-you make this a ground of complaint. You say, Behold a man gluttonous, fond of high living, and a winc-bibber (or, wine-drinker), one who is fond of wine and given to