The Pulpit Commentary — Matthew — Volume 1 — Section 478

become the worst of their accusations with the wicked (see Ps. lxix. 10). But truth searches the conscience. (3) 'l'hey rejected likewise the ministry of Jesus, whose habit was rncial, affable, and familiar, in keeping with that grace which distinguished his, gospel from the message of John. Note: The true minister will, upon occasion, pipe as at a funeral or pipe as at a wedding (cf. 1 Cor. ix. 22; xii. 6, 11). To justify themselves, the Pharisees said of Jesus that he was "e. gluttonous me.n and e. wine- bibber, a friend of publicans and sinners." Note: Unparalleled excellency is not proof against the reproach of tongues. Envy and malice may give an odious colourin"0 to ~he no_blest conduc~. (4) ~'he simile of the children iu the market-place accuses the 1mpemtent Jews with treating the solemn messages of John and of Jesus as unrealities;. For the piping of the children was but dramatic as they played at· funerals and weddings. 'l'he sinner persuades himself that what he is unwilling to imitate does not come from God. So he distorts facts, carps at virtue as "extreme," and tums virtues into vices. But all this aggravates his accusation. 2. The condemnation of the wickeil is the commendation of the good. (1) "Wisdom is justified of her children." Christ is" Wisdom" itself. The disciples of Jesus are the" children" of wisdom (see Heb. ii; 13). Such were the "publicans and sinners" who received the messages which the Pharisees refused. (2) The children of Wisdom justify the ways of Wisdom.· They see the austere ways of John to be in good keeping with his mission; and what the Pharisees attribute to the devil they discern to be of God. So likewise the friendly, social ways of Jesus.· To the upright in mind everything is good, as everything is evil to the vicious in heart. (3) Those only truly justify Christ, "the Wisdom of God," who receive- wisdom from him and exercise it in union with him. There must- be an internal witness before there can be an internal belief. External evidence cannot carry internal conviction. "The natural man receiveth not the things of the Spirit of God/'· (4) Wisdom is justified of her children when the fruits of wisdom bear' testimony before men to the excellence of the principles that give them birth. The children of Wisdom are charged with the very character and credit of Christianity.· lt depends upon them to extend or diminish its influence in the world. (5) Wisdom justifies her children. 3. The providence of God has its rewards. (1) Tyre and Sidon, heathen cities of Phcenicia, were notable for their pride, luxury; idolatry, and· their cruel and selfish exultation against Israel in the da.y of his reverses (see Ezek. xv iii. 2-6, 15, 16; :x:.xvi. 2; :xxvii. 3). 'l'hey were warned by the Hebrew prophets, but repented not. The Babylonian invasion brought down their pride. (2) Sodom, for her licentiousness, was destroyed by a tempest of fire from heaven. (3) The cities df Galilee, specially favoured with the presence, teaching, and miracles of Jesus, wero, for their impudence, doomed ; and so complete has been their destruction, that their position is now uncertain. II. TB.AT THE JUDGMENT OF GOD WU.L BE COMPLETED IN THE WORLD TO COME. 1. Just~ is not fully vindir,ated in this world. (1) In many cases the righteous l!ll1fer from the hand of the wicked more than the wicked suffer from the hand of God in providence. There is a balance of equity to be adjusted between the righteous and the wicked. (2) So is there a balance of equity to be adjusted between the wicked and the wicked. Desperately wicked persons escape punishment, or suffer it slightly. while others far less culpable suffer it in severity. Tyre. and Sidon have yet to settle accounts with Chorazin a.nd B1ithsaida. So has Sodom with Caperna.nm. (3) Only at the last day, when all the lights of all the a.gee com~ together, will i~ be possi~le to settle all the cross-accounts of humanity. 2. Tendencies of character will be consideretl in the judgTMnt to come. (1) In the scrutiny of m~tives it wil_l be seen who was more or less impenitent; who would or would not, with mcreased light, have repented and reformed. It will be inquired not only how bad men are, but how much worse they would be with increased facilities for sinning, and how much better they might have been but for their own fault. (2) Then it will be pleaded against the impenitence of Chorazin and Bethsaida that had Ezekiel, when denouncing the sin of 'l'yre, confirmed his prophecy by such miracles as_ Jesus wroug~t, there_ would have been repentance. It might have been a repentance like that of Nmeveb, mduced by fear; yet even that would be such a recognition of God as was wanting in the cities of Galilee. It will likewise be pleaded against the impenitence of Capernaum that had Lot wrought miracles he would not have seemed to the men of Sodom as one that mocked. Deter• 11ll, xi. 1-30.J 'l'HE GOSPEL ACCORDING TO ST. MATTHEW. 475