Garner-Howes Baptist Commentary

JESUS GOES FORTH TO PREACH IN CITIES OF

GALILEE

V. 1

1) "And it came to pass," (kai egeneto) "And it occurred;" Because Matthew and John were hereafter, for a time out on a mission tour, there is no account of our Lord’s labors till they returned. For an account of their labors and their later return to Christ, see Mr 6:12,13; Luke 9:6; Mr 6:30; Luke 9:10.

2) "When Jesus had made an end," (hote etelesen ho Isous) "That when Jesus completed," or concluded His charge to the twelve apostles, before they went out to preach to the "lost sheep of the house of Israel," Matthew 10:6.

3) "Of commanding his twelve disciples," (diatasson tois dodeka mathetais touou) "Giving charge to His twelve disciples," concerning he work He was sending them out to do Matthew 10:1-42.

4) "He departed thence to teach," (metebe ekeithen tou didaskein) "He went away from that place to teach," perhaps departed with other disciples. The "that place, where He had given the mission or charge to the twelve," is not known.

5) "And to preach in their cities." (kai keressein en tais polesin uton) "And to preach or herald the good news of the gospel in their cities," in that area of Galilee, where most of His disciples lived, at the same time avoiding going into the places where the twelve were witnessing, preaching, teaching and performing miracles, Mr 6:12,13.

DISCIPLES COME FROM JOHN THE BAPTIST TO QUESTION JESUS V. 2-19

1) "Now when John had heard in the prison," (ho de loannes akousas en to desmoterion) "Then John the Baptist, upon hearing where he was being held in prison;" When John the Baptist heard from friends, who were permitted to visit him, where he was held in prison, Matthew 14:3-4; Matthew 25:35; Matthew 25:43. The prison is believed to have been the fortress of Machaebus by the Dead Sea, alluded to in Matthew 4:12.

2) "The works of Christ," (ta erga tou Christou) "About the works of Christ," the message He was preaching, and the miracles He was performing. His works were prophetically to point Him out as the Christ, the Messiah, and to have a confirmation of what John already believed, is what he sought, Isaiah 35:5-6; John 1:30-33.

3) "He sent two of his disciples," (pempsas dia ton matheton autou) "He sent (by request) two of his disciples," to secure more direct testimony about Jesus Christ, and especially about the kind of supernatural works that He was doing, Isaiah 11:1-3; Isaiah 42:1-4; Isaiah 53:4. Some of his disciples were true to him, even to the point of burying him, after he was beheaded, Matthew 14:12.

1) "And said unto him," (eipen auto) "And inquired of him;" The two disciples of John the Baptist inquired of Jesus, directly, as follows: (as also recounted Luke 7:18-35).

2) "Art thou he that should come," (su ei ho erchomenos) "Are you the one who should come," as the Messiah; as "The coming one"? Of whom I spoke when I was baptizing, Matthew 3:11. This is a term that had come to refer to the promised Messiah to Israel, Isaiah 61:1-2.

3) "Or do we look for another?” (e heteron prosdokomen) "Or may we expect another?" one different from you, to fill that role, a different kind of person, Psalms 72:11-14; Luke 7:19-20.

1) "Jesus answered and said unto them," (kai apokritheis ho lesous eipen autois) "And answering or responding, Jesus said to them;" He answered them, only after He had them stand by, as He performed several miracles right before their eyes, as reported Luke 7:21.

2) "Go and shew John again," (poreuthenees apongeilate loanne) "Go and report to John;" both to satisfy and assure John the Baptist, and to enable him to give a final testimony to his disciples, before his beheading, John 5:36.

3) "Those things which ye do hear and see:" (he akouete kai blepete) "What things ye hear and see," with your own eyes and ears regarding me, of my super human teachings, of my healing many infirmities, plagues, evil spirits, and causing the blind to see, etc., as you have seen me do during the last hour, Luke 7:21-22.

1) "The blind receive their sight," (tuphloi anablepousin) "That blind may see again," or receive their sight, a matter you two have personally witnessed, Luke 7:21.

2) "And the lame walk," (kai choloi peripatousin) "And that lame men walk," are caused to walk, as the palsied man, Mr 2:1-12; and the centurion’s servant, Matthew 8:5-13.

3) "The lepers are cleansed," (leproi katharizontai) "Lepers are made clean," cleansed from their contagious infections, as recounted Matthew 8:1-4.

4) "And the deaf ones are caused to hear," (kai kophoi akouousin) "And the deaf ones are caused to hear," as prophesied, Isaiah 35:5-6; Matthew 9:32-33.

5) "The dead ones are raised up," (kai nekroi egeirontai) "And that dead men are raised," from the dead, as many have testified to you, Luke 7:22; To wit, the widow’s son of Nain, Luke 7:1-16.

6) "And the poor have the gospel preached to them." (kai ptochoi euangelizontai) "And that the poor, the impoverished, are evangelized," have the gospel preached to them, which upon receiving, caused changes in their lives and testimonies, John 2:5; Luke 9:6; Mr 1:14,15; Matthew 9:35.

The Gospel to the poor is: 1) Plain for the uneducated, 2) Sympathetic, so the lowly can appreciate it, 3) Free, that all needy may have it, 4) Elevating, that all may be raised by it, and 5) Compensating, all are blessed by it.

1) "And blessed is he," (kai makarios estin) "And blessed, happy, or spiritually prosperous is the one," exists or abides the one, John 15:20.

2) "Whosoever shall not be offended in me." (hos ean me skandalisthe en hermoi) "Whoever he be that is not offended in me," or does not stumble because of identity with me, Matthew 2:5. And few there were who did not stumble, or were not offended at times, a reproof of John himself, Matthew 26:31-35.

1) "And as they departed," (touton de poreuomenon) "Then as they were leaving," departing or going away, the two disciples that John had sent for inquiry of Jesus, Matthew 11:2-3.

2) "Jesus began to say unto the multitudes concerning John," (erksato ho lesous legein tois ochlois peri loannou) "Jesus began to inquire of the crowds concerning John," John the Baptist, who had baptized both Him and many of them, Matthew 3:5-8; Matthew 3:13-17, and Who was His dear friend, John 3:28-29.

3) "What went ye out into the wilderness to see?" (ti ekselthate eis ten eremon theasasthai) "What did you all go out into the wilderness to see?" Just what kind of a person do you all think that John the Baptist was? Mr 1:6.

4) "A reed shaken with the wind?" (kalamon hupo anemou saleuomenon) "Was it (he) just a reed, being shaken by the wind?" Was he just a lot of hot air, full of sound and fury, signifying nothing? Is that all John the Baptist was to you all? Luke 7:24. Was John a weakling? is the idea.

1) "But what went ye out for to see?" (alla ti ekselthate idein) "But what did you all really go out to see," to, observe, to perceive, Mr 1:5.

2) "A man clothed in soft raiment?" (anthropon en malakois emphiesmenon) "Was it a man who had been clothed in soft garments?" or in royal clothing? Luke 7:25; Such as was unsuited for a rugged preacher of repen­tance, and remission of sins, and good fruit, Matthew 3:8-11.

3) "Behold they that wear soft clothing," (idou hoi ta makala phorountes) "Observe that those who wear soft materials," as their chief garments, Luke 16:19.

4) "Are in king’s houses." (en tois oikois ton basileon) "They are those who are in households of the kings," of kings of the earth, Luke 7:25, not in coarse clothing, in the field or in the wilderness, Matthew 3:4; Mr 1:5,6.

1) "But what went ye out to see?" (alla ti ekselthate; prophete edein) "But why went ye out? Was it to see a prophet?" Or seriously was it not to see a prophet? Yes, and more than just a mere prophet, Luke 7:26.

2) "Yea, I say unto you, and more than a prophet." (nai lego humin kai perissoteron prophetou) "Yes, I certify (to) you all, and more than a prophet he was," a special preacher from God, an appointed and commissioned herald of the Messiah John 1:6; John 1:30-33; Luke 1:76; Matthew 14:5; Matthew 21:26; Isaiah 40:3; Matthew 3:1-3.

1) "For this is he, of whom it is written," (houtos estin peri hou gegraptai) "This (John the Baptist) is the one concerning whom it has been written," or prophetically foretold, Luke 7:27.

2) "Behold I send my messenger," (idou ego apostello ton angelon mou) "Behold, I send forth my messenger," send him on a mandated mission, as recounted both by Isaiah and by Malachai, Isaiah 40:3; Malachi 3:1.

3) "Before thy face," (pro prosopou sou) "Before thy face," "to confront you face to face," but to make a way for you, Mr 1:1-3.

4) "Which shall prepare thy way before thee." (hos kataskeuasei ten hodon sou emprosthen sou) "Who will prepare your way before you," as recounted by the last Old Testament prophet about BC 397, Malachi 3:1. And he (John the Baptist) did prepare a people for Jesus Christ, the Messiah, John 3:27-29; Acts 1:21-22; Acts 15:14.

1) "Verily I say unto you," (amen lego humin) "Truly I tell you all," seriously or solemnly I tell you all.

2) "Among them that are born of women there hath not risen," (ouk egegertai en gennetois gunaikon) "That there has not risen among those who are born of women," a solemn manner of expressing the idea of John the Baptist’s preeminent worth, in his Divine mission, in preparing people that Jesus could call and use to establish His church, John 15:16; John 15:27; Acts 1:21-22; Acts 15:14.

3) "A greater than John the Baptist:" (meizon loannou ton Baptistou) "A greater one than John the Baptist," in character, knowledge, and experience. Jesus indicated that John’s character was equal to his position, fitted to be forerunner of the Messiah, John 5:35; John 10:41.

4) "Not withstanding he that Is least in the kingdom of heaven," (ho de mikeoteros en te basileia ton ouranon) "Yet, the most minute, (smallest one) in the kingdom of heaven (in the church)," John was in the kingdom of God, and of Israel; Among Israel’s prophets, it is affirmed that none had been greater, but the least in the "house that Jesus built," "The church" or the "kingdom of heaven," Matthew 16:18; John 3:29; Mr 13:34; 1 Timothy 3:15.

5) "Is greater than he," (meizon auton estin) "Is greater than he is," Matthew 13:16-17; Luke 7:28, in a state or condition of serving and honoring God in a great way. This comparison of the greatness of John the Baptist, as a prophet under the law, with the smallest of followers of Jesus, in His New Covenant church, has a parallel example, Hebrews 3:1-6, where the

1) "And from the days of John the Baptist until now," (apo de ton hemeron loannou tou Baptistou eos arti) "Yet, from the days of John the Baptist, until this moment," until right now, when Jesus was speaking. Originating from the days of the ministry of John the Baptist, who prepared the way for Jesus to call disciples to constitute His church, from those first saved and baptized under John, John 15:27; Acts 1:21-22.

2) "The kingdom of heaven suffereth violence," (he baseleia ton puranon biazetai) "The kingdom of the heavens is forcibly treated, or viciously attacked;" Jesus, individually called, and chose, disciples of John with whom He began, instituted, constituted, or set up His church, that from its origin, was violently opposed, even from the beginning, Matthew 4:18-21; John 15:16; John 15:27; Matthew 16:18; John 3:28-29; Matthew 5:11-12.

3) "And the violent take it by force." (kai biastai harpazousin auten) "And forceful men harpoon it," seek to seize, capture, and destroy it, as a hunter harpoons a whale, or a hunter harpoons a beast with poison arrows.

There is something that came into existence, originating from material prepared by John the Baptist, but brought together by Jesus Christ, called "The Kingdom of Heaven," definitively, restrictedly, and exclusively used by Matthew, this gospel writer, to describe the church that Jesus built. It was His chosen work-agency for this age, John 15:16; John 15:27; Matthew 16:18; Matthew 28:18-20. This something suffered and continued to suffer violent opposition, from the days of John’s preaching that it was at hand. Had it been in existence before John and Jesus, it would have suffered then. The "Kingdom of Heaven," is in the Kingdom of God, but not identical with it.

1) "For all the prophets and the law," (pantes gar hoi prophetai kai ho nomos) "Because all the prophets and the law," the system of worship, Divine service, and proclaiming to the masses morals, ethics, and codes of conduct, under the law, Luke 16:16.

2) "Prophesied until John." (heos losnnou epropheteusan) "They prophesied (spoke forth) with administrative authority, until John," until John the Baptist who was sent from God, to prepare the way for Jesus, as set forth, Matthew 3:1-3. John closed the Old Testament dispensation. If one says he spoke "until ten a.m.," it is understood that at 10 a.m. he stopped speaking; Even so the meaning of "until John" means the law and the prophets were to cease, as they had functioned, with him.

1) "And if ye will receive it," (kai ei thelete deksasthai) "And if you all are willing (of a sincere and honest heart) to receive it, or Him," receive John the Baptist as an actual Divinely sent prophet, and his message and work, Matthew 3:1-3; John 1:6-8; John 1:23; John 1:33.

2) "This is Elias, which was for to come." (autos estin Elias ho mellon erksesthai) "He is (exists as) the one who was about to come," as prophesied by Malachi 3:1. He was the Elijah of Malachai, the herald of the Great Day, the forerunner or usher of Jesus Christ, and His new order of worship and service, repeatedly and exclusively called "The Kingdom of Heaven," by both John the Baptist and Jesus, as exclusively and definitively related by Matthew some thirty times, always meaning "the church."

1) "He that hath ears to hear," (ho echon ota akoueto) "The one who has ears to hear," the one who is, exists with spiritual capacity to hear, whose spiritual understanding is opened, such as the disciples had been.

2) "Let him hear." (akoueto) "Let him hear or give heed," implying a hidden or covert meaning of the past, that should now be, understood and accepted. That meaning was that the church (newly established) should, now and hereafter, be accepted, Matthew 13:11-17; Ephesians 3:1-16; Acts 15:14.

1) "But whereunto shall I liken this generation?" (tini de homoioso ten genean tauten) "To what then shall I compare this generation?" The "this generation" seems to refer to, not so much to the Jewish nation, as to the religious leaders, Pharisees, Sadducees, the Sanhedrin, and the scribes who were always downing, condemning, or finding fault with Jesus, as in Matthew 11:19; Matthew 9:10-13.

2) "It is like unto children," (homoia estin paidiois) ’It is similar to children," immature, complaining, pouting, capricious, selfish.

3) "Sitting in the markets," (kathemenois en tais agorais) "Who are sitting in the public marketplace," where certain religious, pious leaders loved to be seen and heard of men, Matthew 6:2; Matthew 6:5.

4) "All calling unto their fellows." (ha prosphonounta tois heterois) "Who are calling out to others." The Gk. term (heterois) means to other fellows, of a different kind and order, others who were not engaged in full time religious service.

1) "And saying, We have piped unto you," (legousin eulesamen humin) "Saying, We piped to you all” to excite you, to make you happy, to "hype" you, emotionally, to do what we want you to do.

2) "And ye have not danced;" (kai ouk orchesasthe) "And you all did not dance," as you should have, in response; The laity of the Jews were not jumping "like a monkey on a string," to the music of the Jewish leaders, who devoured widows’ houses by mortgage foreclosures, and offered prayers of pretence, Matthew 23:14; Mr 12:40.

3) "We have mourned unto you, and ye have not lamented." (ethrenesamen kai ouk ekopsasthe) "We lamented, and you all did not mourn in response;" The people (Jewish laity) of "this generation" of religious leaders, could see the fake and farcical hypocricy of the long-faced, mourning Pharisees and Sadducees. What they saw and smelled in them, did not incite them to mourn either, Matthew 6:16.

1) "For John came neither eating nor drinking," (elthen gar loannes mete esthion mete pinon) "Because John came neither eating nor drinking," Matthew 3:4; Luke 1:15. As most people do, eating "high on the hog," like the pious Jewish religious leaders who devoured widows’ houses, beat them out of their homes, their estates, Matthew 23:13-14; Mr 12:38-40; Luke 20:46-47.

2) "And they say, He that hath a devil." (kai legousin daimonion echei) "And they say that he has a demon," that he is demon-possessed. They tried to evade John’s message of repentance and faith, in preparation for the coming of the Messiah, not by Scriptural argument or evidence, but by resorting to derogatory name calling, Luke 7:33.

1) "The Son of man came eating and drinking," (elthen ho huios tous anthropou esthion kai pinon) "On the other hand the Son of man came eating and drinking," in an ordinary manner, the thing they criticized in John, Luke 5:29-30; John 2:1; John 2:3.

2) "And they say, Behold a man gluttonous, and a winebibber," (kai legousin idou. anthropos phagos kai oinopotes) "And they (the same faultfinders) say, Behold a winedrinker and a gluttonous person, Matthew 9:10-11; John 12:2.

3) "A friend of publicans and sinners." (telonon philos kai hamartolon) "A friend of tax-collectors and immoral and unethical people." But not a companion in sin. What would sinners have thought, if he had not entered some social fellowship with them? Luke 7:29.

4) "But wisdom is justified of her children," (kai edikaiothe he sophia apo ton ergon autes) "And wisdom is justified, (or acquitted) from such slanderous charges, by her works," Luke 7:35. The wise will see the reason, personal care that Jesus showed by sitting down among sinners, not to condone or endorse any sin among them, but to show that He loved them in spite of their sins, Romans 11:33; Romans 3:4; Philippians 2:15.

JESUS PREDICTED JUDGMENT UPON THREE CITIES, CHORAZIN, BETHSAIDA, AND CAPERNAUM V. 20-27

1) "Then began he to upbraid the cities," (tote erksato oneidizein tas poleis) "At that time he began to reproach the cities," after He had visited and preached in them. Where or when this was spoken is not known, but it was after He had visited and wrought many wonderful works among them.

2) "Wherein most of his mighty works were done," (en hais egenonto hai pleistai dunameis autou) "In which places occurred his most numerous, dynamic, or powerful deeds," His most outstanding miracles, Luke 10:13-15.

3) "Because they repented not:" (hoti ou metenoesan) "Because they did not repent," or did not turn to the Lord, from sin and the outward forms of Jewish ceremonialism, to accept Him as Savior and Lord.

The "Kingdom of heaven" (the church) announced "at hand" by John the Baptist, and by Jesus Himself, as in existence during the Sermon on the Mount, Matthew 3:2; Matthew 5:3; Matthew 5:10-11; Matthew 5:19-20; Matthew 7:21, had been rejected by the people of these cities, as a whole.

1) "Woe unto thee, Chorazin! Woe unto thee Bethsaida!" (ouai soi Chorazin ouai soi Bethsaida) "Woe to you Chorazin; Woe to you Bethsaida;" near Capernaum on the northwest coast of the Sea of Galilee. Chorazin was located some two to four miles northwest of Capernaum on the road to Tyre, while Bethsaida, meaning "house of fish," was east of Capernaum.

2) "For if the mighty works, which were done in you," (hoti ei tiro kai Sidoni egenonto kai dunameis) "Because if in Tyre and Sidon had happened the dynamic deeds (miraculous demonstrations) that have happened in the midst of you all," of Chorazin, Bethsaida, and Capernaum, three cities near the center of our Lord’s Galileean ministry.

3) "Had been done in Tyre and Sidon," (en Tiro kai Sidoni egenonto) "Had occurred in Tyre and Sidon," as they have among you all. Tyre and Sidon were prosperous ancient and wicked cities of Phoenicia, on the shores of the Great Sea, commercial sites of national Jewish life, Joshua 11:8; Joshua 19:28-29; Matthew 15:21.

4) "They would have repented," (metenoesan) "They would have repented," turned sorrowfully from their sins, Luke 13:3; Luke 13:5. They of those ancient wicked cities were less criminal than the mere enlightened people of the cities of Galilee who rejected Jesus.

5) "Long ago in sackcloth and ashes." (palai an en sakko kai spodo) "A long time ago and done so in black sackcloth and ashes," as a testimony of regret for their wrong, and in determination to change their conduct. They would have, in earnestness, with ashes on their heads, or sitting in ashes like Job, have already repented, Job 2:8. This was an ancient mode of expressing grief, Joshua 7:6; Ezra 4:1; Daniel 9:3.

1) "But I say unto you," (plen lego humin) "However, I tell you all that," disclose to you the future and ultimate consequence of these sins of these Galileean cities right around Capernaum.

2) "It shall be more tolerable for Tyre and Sidon," (Turo kai Sidoni anektoteron estai) "For Tyre and Sidon it will be more tolerable," or more endurable, Luke 12:47-48.

3) "At the day of judgment, than for you." (en hemera kriseos e humin) "in (the) day of judgment than for you all," who have had, and turned away, greater opportunities of repentance and light, Romans 2:1; Ecclesiastes 12:13-14.

1) "And thou, Capernaum," (kai kapharnaoum) "And you Capernaum," home residence of Jesus in Galilee, during all His ministry there, most honored and exalted of any place on earth, Matthew 4:13; Luke 4:31.

2) "Which art exalted unto heaven," (me heos ouranos hupsothese) "Which was exalted (in pride) not quite as far as heaven," but the idea is almost, a people of carnal pride exceedingly. In spite of their exalted privilege of having Jesus reside among them.

3) "Shalt be brought down to hell" (heos hadou katabese) "You shall descend as far (low down) as hell;" In this instance the term "hadou," Gk. seeks to refer to their physical destruction as cities, as a result of having spurned the Redeemer.

4) "For if the mighty works," (hoti ei hai dunameis) "Because if the powerful deeds," dynamic works or miracles which Jesus had performed.

5) "Which have been done in thee," (he! genomenai en soi) "That have occurred in your midst," in and around the synagogue in Capernaum, that men might believe, Mr 2:5-11; John 20:30-31.

6) "Had been done in Sodom," (en Sodomois egenethesan) "Had happened in Sodom," that polluted seaport city of Phoenicia.

7) "It would have remained until this day." (emeinen an mechri tes semeron) "It would have remained (or existed), until this day." It would have responded to the Master’s message of repentance, Luke 12:47; Hebrews 10:26-29.

1) "But I say unto you," (plen lego humin) "However I certify (to) you all," regarding the attitude of those of these three cities in particular, directly, Matthew 12:36-37.

2) "That it shall be more tolerable for the land of Sodom," (hoti ge Sodomon anektoteron) "That for the area of Sodom more tolerable," or bearable, (estai) "It will be," for those in the regions of Sodom, because they had less knowledge than these have been given, Proverbs 1:21-29; Proverbs 29:1.

3) "In the day of judgment, than for thee." (en hemera keiseos e soi) "In (the) day of judgement than for you," as a city, and individuals in these cities of Chorazin, Bethsadia, and Capernaum in particular, Luke 12:46-48; Hebrews 4:7.

1) "At that time Jesus answered and said," (en ekeino to kairo apokritheis ho lesous eipen) "At that time (period), or in connection with that, Jesus answering said," responded to the melancholy, depressing condition described above, regarding the obstinacy of impenitence in the hearts of the masses in the three cities just described in Galilee.

2) "I thank thee, 0 Father," (eksomologoumai soi patera) "I offer thanks to you, 0 Father;" Our Lord, at this point became an example of thanksgiving to the Father, "In every thing," Philippians 4:6.

3) "Lord of heaven and earth," (kurie tou ouranou kai tes ges) "As Lord of the heaven and the earth," who overrules all things to His glory, Romans 8:28.

4) "Because thou hast hid these things," (hoti ekrupsas tauta) "Because you have hidden (concealed) these things," as a mystery, an enigma, from the wisdom of those who considered themselves depositories of wisdom.

5) "From the wise and prudent," (apo sophon kai suneton) "From wise and intelligent men," Rabbis of the nation of Israel (in Jerusalem), from the Scribes, Sanhedrin, Pharisees, and Sadducees, etc., regarding "The Kingdom of Heaven," or New Covenant church, because they would not receive Him, Matthew 13:10-12; Matthew 13:16-17; Ephesians 3:1-12.

6) "And hast revealed them unto babes." (kai apekalupsas auta nepiois) "And did reveal, unveil, or disclose them to infants," John 7:49; Hebrews 4:13, to neophites, untrained beginners, to the disciples who were willing to obey the Lord’s calling and choosing for His new church vineyard labors, Matthew 4:18-22; John 15:16; John 15:26; Acts 1:21-22; Acts 15:14.

1) "Even so, Father:" (nai ho pater) "Yes, 0 Father," this is exactly as it is, 1 Corinthians 1:21. I (Jesus) and we (the church) bow to your wisdom and will, Romans 8:28. Nothing can be wrong, that God the Father orders.

2) "For so it seemed good," (hoti houtos eudokia egeneto) "Because it was thus a good pleasure," or well pleasing, for the Father to choose the weaker of the world, to constitute His church, 1 Corinthians 1:26-31; Eph 1:11,12,22,23; 3:3,5,6,9; 10:21.

3) "In thy sight." (emprosthen sou) "In your presence," your sight, or before you, as aforeprophesied, Psalms 8:2; Matthew 11:25; John 15:16; John 15:26-27; Matthew 16:17-18; Matthew 18:3-4; 1 Corinthians 3:18-23.

1) "All things are delivered unto me of my Father" (Oanta moi paredothe hupo tou patros) "All things were and are delivered to me by my Father;" All things that relate to the work of that which had formerly been hidden," The Kingdom of Heaven," the church, or the bride, Matthew 11:25-26; Matthew 16:17-18; John 3:28-29; Ephesians 3:3-11; Ephesians 3:21. All power, judgment, pardon, life, access to God and knowledge of God, Matthew 28:18; Hebrews 1:3; John 3:35; John 5:22; John 5:25-26; Matthew 9:6; Acts 5:31; Ephesians 1:7; John 17:2; John 10:27-28; John 14:6; Romans 5:1-2; John 1:18; John 8:12.

2) "And no man knoweth the Son, but the Father;" (kai oudeis epiginoskei ton huion ei me ho pater) "And no one fully knows the Son except the Father;" By reason of His omniscience, only the Father knows the Son fully, perfectly; And having the fullest confidence in the Son, He has committed all things to Him, such as those listed above, Psalms 147:4-5; 1 John 3:20.

3) "Neither knoweth any man the Father," (oude ton patera tis epiginosjei) "Neither does anyone fully know the Father," by light of natural reason alone, 1 Corinthians 2:14.

4) "Save the Son," (ei me ho huios) "Except the Son," His heir, who has Divine, supernatural knowledge, in essence of His nature, Galatians 4:4-5; Hebrews 1:3.

5) "And to whomsoever the Son wilt reveal him." (kai ho ean bouletai ho huios apokalupsai) "And he to whom the Father should will to reveal him;" Jesus came as the "express image" and revelation of God the Father to Israel, and such as would then receive Him, John 1:11-12; Mr 4:11; John 17:6-10; 1 John 5:20. Today the Son reveals the Father, through Himself, the church that He purchased with His own blood, and the Spirit, John 14:6; Ephesians 3:9-11; Ephesians 3:21; Acts 20:28; John 16:7-11; Revelation 22:17.

JESUS’ CALL OF COMPASSION

V. 28-30

1) "Come unto me," (deute pros me) "Come ye to me;" When you have a need, the one to whom all power and help has been doled out or given; whether saved and burdened with earthly cares, or unsaved with a sin-laden soul; Come in humility, and simple trust, Isaiah 55:1-2; Revelation 22:17; John 6:37; 1 Peter 2:25.

2) "All ye that labor and are heavy laden," (pantes hoi kopiontes kai pephortismenoi) "All those having been burdened (for a time) and now laboring, struggling:" under a burden of sin. To whom also men may still go for relief of sin’s burden, and a guilty, accusing conscience of fear? Romans 10:3-4; Ephesians 2:9-10.

3) "And I will give you rest" (kago anapouso humas) "And I will rest you all," or relieve you of your struggling burden of sin, a thing ceremonial observance can not give, Matthew 23:4; Ga 51; Acts 15:10. The peace and rest Jesus gives in salvation, is a cessation, an end, of a conscience of guilt, shame, and fear of soul, when thoughts of death and judgment come to one, Hebrews 2:9; Hebrews 2:14-15; Romans 5:1; Proverbs 3:13; Proverbs 3:17.

INVITATION OF CHRIST

During a religious awakening in a factory-village in New England, a foreman was awakened, but could not find peace. His superior sent him a letter, requesting him to call at six o’clock. Promptly he came. "I see you believe me," said his master. The foreman assented. "Well, see; here is another letter sending for you by One equally in earnest," said his master, holding up a slip of paper with some texts of Scripture written on it. He took the paper, and began to read it slowly, "Come unto me all ye that labor," etc. His lips quivered, his eyes filled with tears; then he stood for a few moments, not knowing what to do. At length he inquired, "Am I just to believe that in the same way I believed your letter?" "Just in the same

way," rejoined his master. This expedient was owned of God in setting him at liberty.

1) "Take my yoke upon you," (arate ton zugon mou eph’ humas) "Take my yoke upon you," of your own will and accord, as a voluntary choice; This alludes to the yoke work by an ox, a symbol of subjection to a master, to learn and serve Him, Jesus Christ, Numbers 19:2; Deuteronomy 21:3; Deuteronomy 28:48; Jeremiah 28:14; Isaiah 9:4.

2) "And learn of me;" (kai mathete ap’ emou) "And learn from me," by personal experience, through trust in me, willingly, humbly, trustful, Luke 9:23; John 15:10-11; 2 Corinthians 10:5; Ephesians 4:20-23. To learn of Jesus was and is to lay aside the "yoke of bondage" of the law, to accept Jesus as both absolute Savior and Master, Matthew 6:24; Luke 16:13.

3) "For I am meek and lowly in heart:" (hoti praus eimi kai tapeinos te kardia) "Because I am (exist by nature), meek and lowly in heart," in care, affections, and compassion, Zechariah 9:9. Therefore His lessons are given in compassion, consideration, and simplicity, that one may learn, if he is willing, 2 Corinthians 10:1; Philippians 2:5-7; 1 Peter 2:21.

4) "And ye shall, find rest unto your souls." (kai heuresete anapausin tais psuchais humon) "And you (will) all find rest to your souls," Isaiah 28:11-12. Rest and relief from sin-conscious guilt, shame, and fear that prevents rest to the wicked, Isaiah 57:20-21; Hebrews 2:15; Hebrews 4:3; Romans 5:11; Jeremiah 6:16.

1) "For my yoke is easy," (hogar zugos mou chrestos) "For my yoke is gentle," presses softly upon the neck, in comparison with the hard, rough ox-yoke - the sinner’s yoke. But the yoke of rule, authority, or Lordship, of Jesus is easy compared with that of sin and Satan. His yoke is easy because it causes no galling conscience, as sin does, Galatians 5:1; Galatians 5:13.

2) "And my burden is light." (kai to phortion mouelaphron estin) "And my burden is light," in comparison with that of the laden burden bearer, the donkey load, the heavy load that each unredeemed, stubborn, donkey bears. The burden or responsibility of duties, and service, and worship of Jesus Christ, through His New, Covenant” church, is light, easily borne, by the willing servant, with cheerful heart, as unto the Lord, 2 Corinthians 8:12; Colossians 3:23.