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The "generation here rebuked is the race or succession of obstinately impenitent Jews headed and represented by the scribes and Pharisees. We are reminded -

I. THAT THE JUDGMENT OF GOD COMMENCES IN THIS WORLD.

1. The wicked are here convicted by the truth.

(1) The conceited scribe, who affected the wisdom of the sage, and the proud Pharisee, who affected the purity of the saint, are together humbled to the dust by being likened to querulous and pettish children, so utterly unreasonable and foolish that they can be pleased no way. Upon the principle, The greater the truth the greater the libel," the justness of the rebuke is its sting.

(2) They waywardly rejected the testimony of John, who came in the habit of austerity (see Luke 1:15), preaching the self-denial of repentance and reformation. Note: The habit of a minister should agree with the matter of his ministry. To justify themselves, the Pharisees said of John, "He hath a devil." Note: The best actions of the good may become the worst of their accusations with the wicked (see Psalm 69:10). But truth searches the conscience.

(3) They rejected likewise the ministry of Jesus, whose habit was social, 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 Corinthians 9:22; 1 Corinthians 12:6, 11). To justify themselves, the Pharisees said of Jesus that he was "a gluttonous man and a 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 colouring to the noblest conduct.

(4) The simile of the children in the market-place accuses the impenitent 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. The 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 turns virtues into vices. But all this aggravates his accusation.

2. The condemnation of the wicked 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 Hebrews 2:13). 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. It 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 Phoenicia, were notable for their pride, luxury, idolatry, and their cruel and selfish exultation against Israel in the day of his reverses (see Ezekiel 18:2-6, 15, 16; Ezekiel 26:2; Ezekiel 27:3). They 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 of Galilee, specially favoured with the presence, teaching, and miracles of Jesus, were, for their impudence, doomed; and so complete has been their destruction, that their position is now uncertain.

II. THAT THE JUDGMENT OF GOD WILL BE COMPLETED IN THE WORLD TO COME.

1. Justice is not fully vindicated in this world.

(1) In many cases the righteous suffer 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 and Bethsaida. So has Sodom with Capernaum.

(3) Only at the last day, when all the lights of all the ages come together, will it be possible to settle all the cross-accounts of humanity.

2. Tendencies of character will be considered in the judgment to come.

(1) In the scrutiny of motives it will be seen who was more or less impenitent; who would or would not, with increased 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 Tyre, confirmed his prophecy by such miracles as Jesus wrought, there would have been repentance. It might have been a repentance like that of Nineveh, induced 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. Determined infidelity, the result of perverse false reasoning and self-righteous pride, was not the sin of the heathen cities.

3. There will be a righteous apportionment of punishment to the degree of guilt.

(1) Those who, like Capernaum, are exalted to heaven in opportunity, and still cleave to the earth, then they shall sink into hell. Capernaum was even more highly blessed with opportunity than Chorazin and Bethsaida, and its sin and misery are proportionately greater.

(2) The enlargement of the faculties through the preaching of the gospel will be an increased capacity for reward or punishment. What a terrible punishment will be the reproach in hell of having missed the opportunity of getting to heaven!

(3) But who can estimate the turpitude of that impenitence which is the very sinfulness of sin? No temporal punishment is sufficient to mark its heinousness. Hence even Sodom, which was destroyed by fire from heaven, will have to come up again for punishment. Though the men of Sodom will have been damned more than four thousand years, yet are they still to come up for a final doom.

(4) Will there not be a classification of characters at the judgment? How else will corporations such as Sodom and Tyre and Capernaum appear? May not the licentious be grouped under the heading of Sodom; the proud under the designation of Tyre; and the obstinately wicked under the style of the cities of Galilee? In what sense was Moses gathered to his people in contradistinction to his brother Aaron, who was gathered to Ms people (cf. Deuteronomy 32:50)? - J.A.M.

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

WEB: "But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions