Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/136

130 v. 22. Note, First, At the day of judgment the everlasting state of the children of men will, by an unerring and unalterable doom, be determined; happiness or misery, and the several degrees of each. Therefore it is called the eternal judgment, (Heb. 6. 2.) because decisive of the eternal state. Secondly, In that judgment, all the means of grace that were enjoyed in the state of probation will certainly come into the account, and it will be inquired, not only how bad we were, but how much better we might have been, had it not been our own fault, Isa. 5. 3, 4. Thirdly, Though the damnation of all that perish will be intolerable, yet the damnation of those who had the fullest and clearest discoveries made them of the power and grace of Christ, and yet repented not, will be of all other the most intolerable. The gospel-light and sound open the faculties, and enlarge the capacities of all that see and hear it, either to receive the riches of divine grace, or (if that grace be slighted) to take in the more plentiful effusions of divine wrath. If self-reproach be the torture of hell, it must needs be hell indeed to those who had such a fair opportunity of getting to heaven. Son, remember that.

(2.) Capernaum is here condemned with an emphasis, (v. 23.) "And thou, Capernaum, hold up thy hand, and hear thy doom." Capernaum, above all the cities of Israel, was dignified with Christ's most usual residence; it was like Shiloh of old, the place which he chose to put his name there, and it fared with it as with Shiloh, Jer. 7. 12, 14. Christ's miracles here were daily bread, and therefore, as the manna of old, were despised, and called light bread. Many a sweet and comfortable lecture of grace Christ had read them to little purpose, and therefore here he reads them a dreadful lecture of wrath: those who will not hear the former, shall be made to feel the latter.

We have here Capernaum's doom,

[1.] Put absolutely: Thou which art exalted to heaven, shall be brought down to hell. Note, First, Those who enjoy the gospel in power and purity, are thereby exalted to heaven; they have therein a great honour for the present, and a great advantage for eternity; they are lifted up toward heaven; but if, notwithstanding, they still cleave to the earth, they may thank themselves that they are not lifted up into heaven. Secondly, Gospel-advantages and advancements abused, will sink sinners so much the lower into hell. Our external privileges will be so far from saving us, that if our hearts and lives be not agreeable to them, they will but inflame the reckoning: the higher the precipice is, the more fatal is the fall from it: Let us not therefore be high-minded, but fear; not slothful, but diligent. See Job 20. 6, 7.

[2.] We have it here put in comparison with the doom of Sodom—a place more remarkable, both for sin and ruin, than perhaps any other; and yet Christ here tells us,

First, That Capernaum's means would have saved Sodom. If these miracles had been done among the Sodomites, as bad as they were, they would have repented, and their city would have remained unto this day a monument of sparing mercy, as now it is of destroying justice, Jude 7. Note, Upon true repentance through Christ, even the greatest sin shall be pardoned and the greatest ruin prevented, that of Sodom not excepted. Angels were sent to Sodom, and yet it remained not; but if Christ had been sent thither, it would have remained: how well is it for us, then that the world to come is put in subjection to Christ, and not to angels! Heb. 2. 5. Lot would not have seemed as one that mocked if he had wrought miracles.

Secondly, That Sodom's ruin will therefore be less at the great day than Capernaum's. Sodom will have many sins to answer for, but not the sin of neglecting Christ, as Capernaum will. If the gospel prove a savour of death, a kiUing savour, it is doubly so; it is of death unto death, so great a death; (2 Cor. 2. 16.) Christ had said the same of all other places that receive not his ministers nor bid his gospel welcome; (ch. 10. 15.) It shall be more tolerable for the land of Sodom than for that city. We that have now the written word in our hands, the gospel preached, and the gospel-ordinances administered to us, and live under the dispensation of the Spirit, have advantages not inferior to those of Chorazin, and Bethsaida, and Capernaum, and the account in the great day will be accordingly. It has therefore been justly said, that the professors of this age, whether they go to heaven or hell, will be the greatest debtors in either of these places; if to heaven, the greatest debtors to divine mercy, for those rich means that brought them thither; if to hell, the greatest debtors to divine justice, for those rich means that would have kept them from thence.

25. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes: 26. Even so, Father: for so it seemed good in thy sight. 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. 28. Come unto me all ye that labour and are heavy laden, and I will give you rest. 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: 30. For my yoke is easy, and my burden is light.

In these verses we have Christ looking up to heaven, with thanksgiving to his Father for the sovereignty and security of the covenant of redemption; and looking around him upon this earth, with an offer to all the children of men, to whom these presents shall come, of the privileges and benefits of the covenant of grace.

I. Christ here returns thanks to God for his favour to those babes, who had the mysteries of the gospel revealed to them, (v. 25, 26.) Jesus answered and said. It is called an answer, though no other words are before recorded but his own, because it is so comfortable a reply to the melancholy considerations preceding, and is aptly set in the balance against them. The sin and ruin of those woeful cities, no doubt, was a grief to the Lord Jesus; he could not but weep over them, as he did over Jerusalem; (Luke 19. 41.) with this thought therefore he refreshes himself; and to make it the more refreshing, he puts it into a thanksgiving; that for all this, there is a remnant, though but babes, to whom the things of the gospel are revealed: though Israel be not gathered, yet shall he be glorious. Note, we may take great encouragement in looking upward to God, when round about us we see nothing but what is discouraging. It is sad to see how regardless most men are of their own happiness, but it is comfortable to think that the wise and faithful God will, however, effectually secure the interests of his own glory. Jesus answered and said, I thank thee. Note, Thanksgiving is a proper answer to dark and disquieting thoughts, and may be an effectual means to silence them. Songs of praise are sovereign cordials to drooping souls, and will help to cure melancholy.