30 But the very hairs of your head are all numbered.

31 Fear ye not therefore, ye are of more value than many sparrows. 32 Whosoever therefore shall confess me before men, him 2 will I confess also before my Father which is in heaven.

33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.

1 Acts xxvii. 34. Rev. iii. 5. 3 2 Tim. ii. 12. 4 Luke xii. 49, 53.

Farthing.

alone upon the house-top." See Note, Matt. v. 26. ¶ Without your Father. That is, God your Father guides and directs its fall. Its falls only with his permission, and where he chooses.

30. The hairs are numbered. That is, each one has exercised the care and attention of God. He has fixed the number; and though of small importance, yet he does not think it beneath him to determine how few, or how many, they shall be. He will, therefore, take care of you.

32, 33. Whosoever therefore shall cenfess me, &c. The same word in the original is translated confess and profess. Rom. x. 10. 1 Tim. vi. 12, 13. 2 John 7. It means to acknowledge the Lord Jesus Christ, and our dependence on him for salvation, and our attachment to him, in every proper manner. This profession may be made, in uniting with a church; at the communion; in conversation; and in conduct. The scriptures mean, by a profession of religion, an exhibition of it in every circumstance of the life, and before all men. It is not merely in one act that we must do it, but in every act. We must be ashamed neither of the person, the character, the doctrines, nor the requirements of Christ. If we are; if we deny him in these things before men; or are unwilling to express our attachment to him in every way possible, then it is right that he should disown all connexion with us,

5

35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law.

36 And 6 a man's foes shall be they of his own household.

37 He 7 that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.

38 And he that taketh not his cross, and followeth after me is not worthy of me.

5 Mic. vii. 5, 6. 6 Psa. xli. 9. 7 Ch. xxii. 37. Deut. xxxiii. 9. Luke xiv. 26. John xxi. 15-17.

or deny us, before God. And he will do it.

34-36. Think not that I am come, &c. This is taken from Mic. vii. 6. Christ did not here mean to say that the object of his coming was to produce discord and contention; for he was the Prince of peace. Isa. ix. 6; xi. 6. Luke ii. 14. But he means to say that such would be one of the effects of his coming. One part of a family opposed to him would set themselves against that part which believed in him. The wickedness of men, and not the religion of the gospel, is the cause of this hostility. It is unnecessary to say that no prophecy has been more strikingly fulfilled; and it will continue to be fulfilled, till all unite in obeying his commandments. Then his religion will produce universal peace. But a sword. The sword is an instrument of death, and to send a sword, is the same as to produce hostility and war.

37. He that loveth father or mother, &c. The meaning of this is clear. Christ must be loved supremely, or he is not loved at all. If we are not willing to give up all earthly possessions, and forsake all earthly friends; and if we do not obey him rather than all others, we have no true attachment to him. Is not worthy of me. Is not fit to be regarded as a follower of me; or, is not a Christian. 38. And he that taketh not his cross, &c. When persons were condemned to

39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.

40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.

41 He3 that receiveth a prophet 1 Ch. xvi. 25. 2 Ch. xviii. 5; xxv. 40, 45.

John xii. 44. 31 Kin. xvii. 10. Heb. vi. 10.

be crucified, a part of the sentence was, that they should carry the cross on which they were to die, to the place of execution. Thus Christ carried his, till he fainted from fatigue and exhaustion. See Note on Matt. xxvii. 31. The cross was usually composed of two rough beams of wood, united in the form of this figure, +. It was an instrument of death. See Notes on ch. xxvii. 31, 32. To carry it was burdensome, was disgraceful, was trying to the feelings, was an addition to the punishment. So, to carry the cross is a figurative expression, denoting that we must endure whatever is burdensome, or trying, or considered as disgraceful, in following Christ. It consists simply in doing our duty, let the world think of it or speak of it as they may. It does not consist in making trouble for ourselves, or doing things merely to be opposed; it is doing just what is required of us in the scriptures, let it produce whatever shame, disgrace, or pain it may. This every follower of Jesus is required to do.

39. He that findeth his life, &c. The word life in this passage is used evidently in two senses. The meaning may be expressed thus: he that is anxious to save his temporal life, or his comfort and security here, shall lose eternal life; or shall fail of heaven. He that is willing to risk, or lose, his comfort and life here, for my sake, shall find life everlasting, or shall be saved. The manner of speaking is similar to that where he said "let the dead bury their dead."

40-42. He that receiveth you, &c. In all these three illustrations Christ meant to teach subtantially the same thing, that he that would entertain kindly, or treat with hospitality himself, his disciples, a prophet, or a righteous man, would show that he approved their character, and should not fail of proper reward. To receive in the name of a

in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a1 righteous man's reward.

42 And whosoever shall give to drink unto one of these little ones 1 Ch. xvi. 27; xxv. 34-40. 2 Thess. i. 6, 7. prophet, is to receive as a prophet; to do proper honour to his character; and to evince attachment to the cause in which he was engaged.

By these are

42. These little ones. clearly meant his disciples. They are called little ones, to denote their want of wealth, rank, learning, and whatever the world calls great. They were little in the estimation of the world, and in their own estimation. They were learners, not yet teachers; and they made no pretensions to what attracts the admiration of mankind. A cup of cold water only. Few would refuse a cup of cold water to any man, if thirsty and weary; and yet few would give it to such an one because he was a Christian, or to express attachment to the Lord Jesus. In bestowing it on a man because he was a Christian, he would show love to the Saviour himself; in the other case he would give it from mere sympathy, or kindness, evincing no regard for the Christian, the Christian's Master, or his cause. In one case, he would show that he loved the cause of religion; in the other, not.

REMARKS.

I. From the narrative in this chapter, in connexion with that in Luke, we are permitted to see the Saviour's habits in regard to prayer. An important event was before him; an event on which, humanly speaking, depended the whole success of his religion-the choice of those who should be his messengers to mankind. He felt its importance; and even the Son of God sought the place of prayer, and during the night-watches asked the direction of his Father. His example shows that we, in great and trying circumstances, should seek particularly the direction of God.

II. We see the benevolence of the gospel. Ver. 7, 8. The apostles were to confer the highest favours on mankind

a cup of cold water only in the name of a disciple, verily I say

without reward. Like air, and sun beams, and water-gifts of God-these favours are without price. The poor are weicome; the rich, unaided by their wealth, are welcome also; the wide world may freely come, and partake the rich blessings of the gospel of peace.

III. Ministers of the gospel, and all the followers of Jesus, should depend on the providence of God for support, and the supply of their wants. Ver. 9, 10. He sent his apostles into a cold, unfriendly world, and he took care of them. So all that trust him shall not want. The righteous shall not be forsaken. The God who has in his hand all the pearls of the ocean, the gold in the heart of the earth, and the cattle on a thousand hills, and that feeds the raven when it cries, will hear the cries of his children, and supply their wants.

IV. We see the duty of treating kindly the messengers of salvation. Ver. 11-13. Christ expected that in every city and town they would find some who would welcome them. He promised the reward of a prophet to those who should receive a prophet; and assured of his favour those who had nothing better to bestow than even a cup of cold water. The ministers of religion are sent to benefit the world. It is but right, that in that world they should be kindly received, and their wants supplied.

V. The guilt of rejecting the gospel. Ver. 14, 15. It is not a small matter to reject an offer of Heaven. A palace, a throne, a mine of gold, might be rejected, and compared with rejecting the gospel, it would be a trifle. But life eternal is not like thrones, and gold, and temples. This lost, all is lost. The gospel rejected, all is gone. Nor hope, nor happiness, awaits him that hath spurned this offer. God requires every one to believe the gospel; and woe, woe, a greater woe than befel the guilty cities of the plain, to him who rejects it.

VI. Judgment will certainly overtake the guilty. Ver. 15. It fell on Sodom, and it will fall on all transgressors. None shall escape. Damnation may slumber long over the wicked; and they may

unto you, he shall in no wise lose his reward.

long mock the God of truth, but in due time their feet will slide, and all creation shall not be able to save them from woe. How dangerous, how awful, is the condition of an impenitent sinner.

VII. We are to take proper care of our lives. Ver. 23. The apostles were to flee from danger, when they could do it without denying their Lord. So are we. He that throws away his life, when it might have been, and ought to have been, preserved, is a self-murderer. He that exposes himself when duty does not require it, and whose life pays the forfeit, goes before God, rushing unbid into his Maker's presence, nor can he be held guiltless.

Nei

VIII. We are to persevere, in our duty, through all trials. Ver. 23. ther the world, nor pain, poverty, persecution, nor death, is to appal us. He that endures to the end, shall be saved. We have but one thing to do: to do the will of God; to be the Christian everywhere; and leave the event with him.

IX. God exercises a particular providence. Ver. 29, 30. He watches the falling sparrow, numbers the hairs of the head, and for the same reason presides over all other things. The Lord reigneth, says the psalmist, let the earth rejoice. Ps. xcvii. 1.

X. The duty of making a profession of religion. Ver. 32, 33. It must be done in the proper way, or Christ will disown us in the day of judgment. It is impossible to neglect it, and have evidence of piety. If ashamed of him, he will be of us.

XI. Religion is easy, and easily tested. Ver. 40–42. What more easy than to give a cup of water to a stranger; and what more easy than to know from what motive we do it! Yet how many are there who, while they would do the thing, would yet lose eternal life, rather than do it with a view of honouring Christ, or showing attachment to him! How dreadful is the opposition of the human heart to religion! How amazing that man will not do the slightest acts, to secure an interest in the kingdom of God!

CHAPTER XI.

John

John Baptist's inquiry, 1-6. Baptist commended, 7-15. The generation captious, 16-19. Unimproved privileges, 20-24. God's sovereignty, 25-27. The weary invited, 28-30.

A manding his twelve disciples, he departed thence to teach and to preach in their cities.

ND it came to pass, when Jesus had made an end of com

2 Now when John had heard in the prison the works of Christ, he sent two of his disciples,

1 Ch. iv. 12; xiv. 3. Luke vii. 18-23.

CHAPTER XI.

1. And it came to pass, &c. The directions to his apostles were given in the vicinity of Capernaum. He went from thence to preach in their cities; that is, in the cities in the vicinity of Capernaum, or in Galilee. He did not yet go into Judea.

2. The account to ver. 19 is found, with no material variation, in Luke vii. 18-35. John was in prison. Herod had thrown him into confinement, on account of John's faithfulness in reproving him for marrying his brother Philip's wife. See Matt. xiv. 3, 4.

It is not certainly known why John sent to Jesus. It might have been to satisfy his disciples that Jesus was the Messiah; or he might have been desirous of ascertaining for himself whether this person of whom he heard so much, was the same one whom he had baptized, and whom he knew to be the Messiah. See John i. 29.

3. Art thou he that should come? That is, art thou the Messiah, or the Christ? The Jews expected a Saviour. His coming had been long foretold. Gen. xlix. 10. Isa. ix. 1-6; xi. 1--5; xxxv. 4-6; liii. Dan. ix. 24-27. See also John vi. 14. Comp. Deut. xviii. 18, 19. In common language, therefore, he was familiarly described as he that was to come. Luke adds here, Luke vii. 21, that at the time when the messengers came to him, Jesus cured many of their infirmities, and plagues, and of evil

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 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, whosoever shall not be offended 2 in me.

s Isa. viii. 14, 15. 1 Cor. i. 22, 23. 1 Pet. ii. 8.

spirits. An answer was, therefore, ready to the inquiries of John.

4, 5. Go and show John again, &e. Jesus referred them for an answer to these miracles. They were proof that he was the Messiah. Prophets had indeed wrought miracles, but no prophet had wrought so many, or any so important. Jesus, moreover, wrought them in his own name, and by his own power. Prophets had done it by the power of God. Jesus, therefore, performed the works which none but the Messiah could do; and John might easily infer that he was the Christ. The poor have the gospel preached to them. It was predicted of the Messiah, that he would preach good tidings to the meek, Isa. Ixi. 1; or, as it is rendered in the New Testament, preach the gospel to the poor. Luke iv. 18. By this, therefore, also, John might infer that he was truly the Messiah. It adds to the force of this testimony, that the poor have always been overlooked by Pharisees and philosophers. No sect of philosophers had condescended to notice them before Christ; and no system of religion had attempted to instruct them, before the Christian religion. In all other schemes, the poor have been passed by as unworthy of notice.

6. And blessed is he, &c. The word offence means a stumbling block. Note, Matt. v. 29. This verse might be rendered, 'happy is he to whom I shall not prove a stumbling block! That is, happy is he who shall not take offence at my

8 But what went ye out for

Ch. iii. 1-3, 5. Luke vii. 24-30. Eph. iv. 14. Jas. i. 6.

poverty and lowliness of life, so as to reject me and my doctrine. Happy is he who can, notwithstanding that poverty and obscurity, see the evidence that I am the Messiah, and follow me. It is not improbable that John wished Jesus publicly to proclaim himself as the Christ, instead of seeking retirement. Jesus repied that he gave sufficient evidence of that by his works; that a man might discover it if he chose; and that he was blessed who would seek that evidence, and embrace him as the Christ, in spite of his humble manner of life.

7. And as they departed, &c. Jesus took occasion from the inquiries made by John's disciples, to instruct the people respecting the true character of John. Multitudes had gone out to hear him, when he preached in the desert, Matt. iii.; and it is probable that many had been attracted by the novelty of his appearance or doctrines, and many had gone simply to see and hear a man of singular habits and opinions. Probably many who followed Christ had been of that number. He took occasion, therefore, by some striking questions to examine the motives by which they had been drawn to his ministry. A reed shaken with the wind? The region of country in which John preached being overflowed annually by the Jordan, produced great quantities of reeds, or canes, of a light, fragile nature, easily shaken by the wind. They were, therefore, an image of a light, changing, inconstant man. John's sending to Christ to inquire his character, might have led some to suppose that he was changing and inconstant, like a reed. He had once acknowledged him to be the Messiah, and now, being in prison and sending to him to inquire into the fact, they might have supposed he had no firmness, or fixed principles. Jesus, by asking this question, declared, that notwithstanding this ap

9 But what went ye out for to see? a prophet? yea, I say unto you, and more than a prophet.

10 For this is he, of whom it is

pearance, this was not the character of John.

8. Clothed in soft raiment. The kind of raiment here denoted was the light, thin clothing worn by effeminate persons. It was made commonly of fine linen, and was worn chiefly for ornament. Christ asks them whether they were attracted by anything like that. He says that the desert was not the place to expect it. In the palaces of kings, in the court of Herod, it might be expected. But not in the place where John was. This kind of clothing was an emblem of riches, splendour, effeminacy, feebleness of character. He meant to say that John was a man of a different stamp:-coarse in his exterior, hardy in his character, firm in his virtue, fitted to endure trials and privations, and thus qualified to be the forerunner of the toiling and suffering Messiah.

9. A prophet. He next asks whether they went to see a prophet? They had regarded him as such and Jesus tells them that in this their apprehensions of him were correct. More than a prophet. Sustaining a character more elevated and sacred than the most distinguished of the ancient prophets. Those had been regarded as the most eminent of the prophets who had most clearly predicted the Messiah. Isaiah had been distinguished above all others for the sublimity of his writings, and the clearness with which he had foretold the coming of Christ. Yet John surpassed even him. He lived in the time of Christ: He predicted his coming with still more clearness. He was the instrument of introducing him to the nation. He was, therefore, first among the prophets.

10. For this is he, &c. The passage of scripture here quoted is found in Mal. iii. ). The substance of it is contained also in Isa. xl. 3. ¶ Prepare thy