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B [people 6 Contmentar^ 
 
 THE 
 
 GOSPEL OF MATTHEW 
 
 A POPULAR COMMENTARY UPON A CRITICAL 
 BASIS, ESPECIALLY DESIGNED FOR PASTORS 
 AND SUNDAY SCHOOLS <J'<S><$><$><S><S><$><»<S>'«><$><S><$><S><$>«> 
 
 GEO. W. CLAEK, D. D. 
 
 Author of "A New Harmony of the Gospels," etc. 
 
 m 
 
 ^A. ISTE-W^ -A.]SriD I^EVISEID El3ITIO]Sr 
 
 PHILADELPHIA 
 
 AMERICAN BAPTIST PUBLICATION SOCIETY 
 
 1420 Chestnut Street 
 
 1896 
 
Copyright 1896 
 By the American Baptist Publication Society 
 
PREFACE. 
 
 Fifteen years ago, the author became deeply impressed with the want 
 of Notes on our Common Version for Sabbath-Schools and Bible-Classes 
 somewhat different from any then existing. Impressions became convic- 
 tions, and convictions have been earnestly carried out. One result is the 
 volume now given to the public. 
 
 The aim has been to write a popular commentary on a critical basis ; to 
 explain the meaning of words, idioms, and phrases of the original ; to ex- 
 hibit the drift and object of the discourse or narrative in eacli particular 
 place, the arguments used, the connection of thought as well as the general 
 scope of the whole Gospel ; thus presenting and illustrating the ideas, both 
 doctrinal and practical, of the inspired word. 
 
 It has also been the endeavor to avoid prolixity on the one hand and great 
 brevity on the other. The mere detailing, therefore, of various views has 
 not generally been attempted, but what has seemed to be the true one 
 stated. Where, however, it seemed necessary, different views have been 
 presented and discussed. Difficult passages have received attention, and no 
 point on which a commonly intelligent Sunday-school teacher might wish 
 light has been intentionally passed over. The latest results of exegetical 
 and textual criticism, and of recent discovery, have been sought and incor- 
 porated in the notes. And, to make all as clear to the eye as possible, seve- 
 ral kinds of type are used. 
 
 I The Chronology and Harmony of the Gospels have been kept in view, and 
 wherever Matthew has come in contact with the other Evangelists, diffe- 
 rences have been noted and difficulties explained. Thus, the individuality 
 and independence of Matthew are really the more<;learly seen, while a view 
 of the four sides of the sacred narrative is thus obtained. For those wishing 
 a tabular exhibit of these sides and relations, the Synoptical View of the 
 Four Gospels is given (p. xiii.), presenting the arrangement adopted by the 
 author in his Harmony. 
 
 Brief Remarks or suggestions are added at the end of each chapter, and 
 the sentiment confirmed by references from other portions of Scripture. Al- 
 most every verse is thus remarked upon, the whole forming by itself a brief 
 
IV PREFACE. 
 
 practical and doctrinal commentary on tlie Gospel. To some this will 
 doubtless form the most useful portion of the work. Its design is to aid 
 teachers in giving a practical turn and point to their instructions. 
 
 I'he division of chapters into verses, first introduced into the English 
 Bible by the Genevan version (New Testament, a.d. 1557 ; the whole Bible, 
 1560), often interferes with the connection of thought, and impedes a quick 
 and intelligent view of many passages. The paragraijh form has therefore 
 been adopted ; and, to aid the eye and facilitate study, subjects or leading 
 events have been placed at the head of principal paragraphs or divisions. 
 
 Many teachers and advanced scholars prefer to explain Scripture by Scrip- 
 ture. Carefully selected references have therefore been placed in the margin. 
 These, in connection with those given in the Notes and Remarks, are be- 
 Jieved to constitute this the most complete reference Matthew published. 
 The object is not to do away with close and attentive study, bttt rather to 
 excite and aid it. 
 
 In pireparing this work the attthor has called to his aid all the helps 
 within his reach, the earlier and later critical and popular Commentaries : 
 Harmonies of the Gospels, Books of Travels, Histories of the Church and of 
 Doctrines ; Treatises on the Life of Christ, and Grammatical Authorities on 
 the New Testament. His thanks are specially due to Professor T. J. 
 Conant, D.D., of Brooklyn, N. Y., for facilities in consulting rare and valu- 
 able works. 
 
 In sending forth this volume, the author is sensible that it falls short of 
 that perfect standard which has been his aim. But if others are excited by 
 it to share in these spiritual treasures, his highest anticipations will be real- 
 ized, and he will rejoice that God is glorified. 
 
 Ballston Sfa, N. Y., May, 1870. 
 
 REVISED EDITION. 
 
 After twenty-five years, since the publication of this volume, the author 
 has again gone over it, making some necessary changes, corrections, and 
 additions, and bringing it up as near as possible to the present state of textual 
 criticism. An index has been provided for this as for the other volumes of 
 the series. 
 
 HiGHTSTOWN, N. J., March, 1896. 
 
INTRODUCTORY REMARKS 
 
 GENERAL REMARKS UPON THE FOUR GOSPELS. 
 
 The four Gospels were written during the last sixty years of the first cen- 
 tury of the Christian era. They bear the evident marks of that particular 
 age, its peculiar impress of thought and reasoning, and the special forms of 
 the Greek language then prevalent among Jewish writers. The severest 
 scrutiny has not been able to detect in them any trace of a later age. In- 
 deed, their high character, and their superiority to the Christian literature of 
 the age immediately succeeding, show that they could not have been the 
 product of that age ; and at the same time point unmistakably to the train- 
 ing which the Apostles received under the ministry of Jesus and to the gifts 
 and inspiration of the Spirit bestowed upon them and their followers. 
 
 It is a well-attested fact that the four Gospels were received by the early 
 cliurches as autlwritative inspired toritijigs. Clement of Rome, supposed by 
 many to be the fellow-laborer of Paul, and mentioned in Phil. 4 : 3, in his 
 Epistle to the Corinthians, written probably about A.D. 68, but not later 
 Ihan A.D. 97, quotes passages to be found in the first three Gospels, 
 but makes no reference to the fourth Gospel, as he wrote either before 
 or about the time that the latter appeared. Ignatius, in a letter writ- 
 ten just before his martyrdom between A.D. 107 and 116, quotes sev 
 eral passages from the Gospels of Matthew and John ; and Polycarp, in 
 a letter written about the same time, makes several quotations from the 
 Gospel of Matthew, and gives indirect but valid testimony to the Gospel of 
 John. Barnabas, who wrote a little earlier, probably in the last decade of 
 the first century, quotes from Matthew with apparent reference to Luke 
 and John. One of his quotations from Matthew is introduced by, " It is 
 written," the usual formula of citing an authoritive divine revelation, thus 
 treating it as a part of the Holy Scriptures. Justin Martyr, in his Apology 
 and Dialogue, A.D. 139, speaks of the " Memoirs of the Apostles," " composed 
 by his Apostles and followers, which are called Gospels," and says that they 
 were read in connection with the prophets of the Old Testament in the as- 
 semblies of Christians on the Lord's day, thus placing the Gospels by the 
 side of the Prophets in authority. 
 
VI INTRODUCTORY REMARKS. 
 
 As early as A.D. 170, two Harmonies of the Gospels had been prepared by 
 two learned men respectively : Theophilus, pastor at Autioch in Syria, 
 and Tatian, who had been a disciple of Justin Martyr. Tatian called hie 
 Diatessaron, that is, the Gospel according to the four. Irenseus, a disciple 
 of Polycarp, and pastor at Lyons A.D. 177, refers to the general use of the 
 four Gospels as authoritative records. He quotes about 400 passages from 
 them and says, " Such is the certainty in respect to the Gospels that even 
 the heretics bear testimony to them." The Muratorian fragment, written 
 about A.D. 170, describes the Gospels of Luke and John as the third and 
 fourth. The first lines of the fragment which referred to Matthew and 
 Mark have perished, though the imperfect sentence, with which it begins, 
 evidently applies to Mark. Thus the order of the Gospels was the same 
 then as now. Clement of Alexandria, President of the celebrated Catecheti- 
 cal school at Alexandria, about A.D. 190, one of the most learned men of his 
 age, and who had traveled much and had made extensive researches and en 
 joyed the instruction of many of the best teachers who had either seen the 
 Apostles or those who had received from them instruction, speaks of " the 
 four Gospels which have been handed down to us " in contrast to an apo- 
 cryphal Gospel used by certain heretics. Tertullian, in his work against 
 Marcion, about A.D. 208, mentions four Gospels, two of them as the work of 
 the Apostles John and Matthew, and two of apostolic men, Luke and Mark 
 and defends their apostolic origin and authority. 
 
 So also we have in the writings of heretics and pagans important testi 
 mony to the general reception of the Gospels by the early Christians as au- 
 thoritative inspired writings. Irenseus thus speaks of heretics appealing to 
 them, " Every one of them endeavors to establish his doctrine by making 
 these his point of departure." Valentinus, in the early part of the second 
 century, quotes the Gospels, especially that of John. A disciple of the lat- 
 ter, named Ptolemy, quotes from Matthew and John ; and another follower, 
 named Heracleon, wrote a commentary on the Gospel of John. So also 
 Basilides, between A.D. 117 and 138, wrote a work to explain the Gospels ; 
 and Marcion, about the middle of the second century, first made use of th» 
 four Gospels, and afterward rejected all except Luke, and that mutilated to 
 suit himself; and Tatian as early as A.D. 170 wrote, as already noticed, a 
 harmony of the Gospels. Celsus, a heathen writer, wrote against Christi- 
 anity about the middle of the second century. He shows a knowledge of 
 the four Gospels, and treats them as written by the disciples of Jesus. So 
 also did Porphyry in the third century, and the Emperor Julian in the fourth. 
 Both heretical and pagan writers would have treated the Gospels as fabrica- 
 tions of a later age if it had been possible. They could not deny that they 
 were written by the Apostles and apostolic men ; and their treatment of 
 them is an evidence that they were received by the churches as inspired 
 records. 
 
INTRODUCTORY REMARKS. vii 
 
 It may be added that the Syriac Peshito Version, which was confessedly 
 not made later than the close of the second century, and probably near the 
 middle, and the old Latin Version, made as early as the middle ot the second 
 century, and probably earlier, each contain the four Gospels. But these sup- 
 pose their Greek originals before them, and that they had had a previous hia- 
 tory, and were reflfarded as constituting a part of the Holy Scriptures. 
 
 THE UNITY OP THE GOSPELS. i 
 
 The four Gospels present only one divine record, but from four points of view. 
 Early Christian writers nol^ced this design, and were accustomed to explain 
 and illustrate it and the peculiarities of the Gospels by the Cherubim of 
 Ezekiel (ch. 1). Thus to Matthew was assigned the symbol of the man, to 
 Mark that of the lion, to Luke that of the ox, and to John that of the eagle. 
 If we may indeed use these symbols, I would suggest the lion as pointing to 
 the kingly ofHce of Christ as presented by Matthew ; the ox to the priest- 
 hood of Christ, the laboring victim and priest, as presented by Mark ; the 
 man to the humanity of Christ, the Redeemer and Mediator, as presented by 
 Luke ; and the eagle to the prophetical office of Christ, the deep, spiritual 
 Teacher, as presented by John. 
 
 I can not better close this brief reference to the Gospels than by giving 
 Professor Ellicott's condensed summary of the principal points in which the 
 four evangelical narratives are distinguished from each other 
 
 " I. In regard to their external features and characteristics 
 
 " The point of view of the first Gospel is mainly Israelitic ; of the second, 
 Gentile ; of the third, universal ; of the fourth. Christian. 
 
 '•The general aspect, and, so to speak, physiognomy of the first, mainly, is 
 Oriental ; of the second, Roman ; of the third, Greek ; of the fourth, 
 spiritual. 
 
 " The style of the first is stately and rhythmical ; of the second, terse and 
 precise ; of the third, calm and copious ; of the fourth, artless and colloquial. 
 
 " The most striking c7iaraeteristic of the first is symmetry ; of the second, 
 compression ; of the third, order ; of the fourth, system. 
 
 "Tlie thought and language of the first are both Hebraistic ; of the third, 
 both Hellenistic ; while in the second, the thought is often Occidental, 
 though the language is Hebraistic ; and in the fourth, the language is Hel- 
 lenistic, but the thought Hebraistie. 
 
 " II. In respect to their subject-matter and contents : 
 
 " In the first Gospel we have narrative ; in the second, memoirs ; in the 
 third, history ; in the fourth, dramatic portraiture. 
 
 " In the first we have often the record of events in their accomplishment ; 
 In the second, events in their detail ; in the third, events in their connec- 
 tion ; in the fourth, events in relation to the teaching springing from 
 them. 
 
INTRODUCTORY REMARKS. 
 
 " Thus in the lirst, we more often meet with the notice of impressions ; in 
 the second, of facts ; in the third, of motives ; in the fourth, of words spoken. 
 
 " And lastly, the record of the first is mainly collective and often antitheti- 
 cal ; of the second, graphic and circumstantial ; of the third, didactic and 
 reflective ; of the fourth, selective and supplemental. 
 
 " III. In respect to iheir portraiture of our Lord, the first Gospel presents 
 Him to us mainly as the Messiah ; the second, mainly as the God-man ; the 
 third, as the Redeemer ; the fourth, as the only-begotten Son of God." — 
 Professor Mlicott's Lectures on the Life of Christ, p. 46, note. 
 
 THE "VTRITEIl OF THE FIRST GOSPEL. 
 
 Matthew, the writer of the first Gospel, was also called Levi, the son ot 
 Alphaeus. Mark 3 : 14 ; Luke 5 : 27. See on Matt. 9 : 9. His residence 
 was at Capernaum, and his profession a publican, or receiver of customs at 
 that port on the Sea of Galilee under the Roman Government. His great 
 humility is shown in styling himself " Matthew the Publican," eh. 10 : 3 ; in 
 his comparative silence in regard to leaving all and following Jesus, and to the 
 great feast he gave at his house, both of which are told us by Luke (5 : 28, 
 29). His name appears for the last time in the New Testament among the 
 eleven in Acts 1 : 13. Tradition assures us that he preached the Gospel for 
 several years in Palestine. The earlier traditions state that he died a na- 
 tural death ; but a later one says that he suffered martyrdom in Ethiopia. 
 
 THE LAKGtJAGE IN WHICH MATTHEW WKOTE. 
 
 Papias of Hierapolis, in the beginning of the second century, tells us that 
 Matthew " wrote his Words of Jesus in Hebrew (that is, Aramaic), and each 
 according to his ability interpreted it." His statement is confirmed by 
 Irenaeus, Eusebius, Origen, Epiphanius, Jerome, and others. 
 
 But the Greek copy of Matthew appears to be an original work, not a 
 translation ; for — 
 
 Ist. The quotations of Matthew from the Old Testament conform most gen- 
 • erally with the Septuagint Greek Version. 
 
 2d. The verbal correspondence between the Gospel of Matthew and those 
 of Mark and Luke, especially in their report of the sayings of Jesus, is diffi- 
 cult to account for on the supposition that the Gospel of Matthew is a trans 
 lation. 
 
 3d. All the Versions, even the Peshito Syriac, the language in wliich the 
 Gospel is said to have been originally written, conform to the present Greek 
 text. 
 
 4th. All the quotations of the early writers are from the Greek copy. 
 
 And further it should be noted : 
 
 Ist. That at the time when Matthew wrote, Greek was fast superseding the 
 Hebrew, even in Palestine, and was understood by the mass of the people ; 
 
INTRODUCTORY REMARKS. 
 
 that Greek was more suitable for a book of perraauent and universal value ; 
 and that James and the author of the Epistle to the Hebrews wrote to the 
 Jews in Greek. 
 
 2d. That Epiphanius, although he asserts that Matthew wrote his Gospel 
 originally in Hebrew, speaks of it as that used by the Nazarenes and 
 Ebionites. 
 
 3d. That Jerome thought he had discovered the Hebrew Gospel of Mat- 
 tView in the one used by the Nazarenes ; but afterward he found reason to 
 doubt it. 
 
 4th. That although so many of the early writers assert that Matthew origi- 
 nally wrote his Gospel in Hebrew, yet we do not find that any of them ever 
 used it or saw it. Hence if there ever was a Hebrew copy, it must have 
 been lost very early, soon after the destruction of Jerusalem. 
 
 The above facts and statements can be harmonized in two ways. First, 
 we may suppose Matthew to have written his Gospel both in Hebrew (Ara- 
 maic) and Greek. Or, second, we may regard the Greek test as the original, 
 and the Hebrew Gospel as drawn from it and more or less disfigured ; and the 
 assertion of an original Hebrew text to rest on a misunderstanding of 
 Papias. Tischendorf very satisfactorily explains the latter tlieory as fol- 
 lows : 
 
 "From the Epistle of Paul to the Galatians, we gather that thus early 
 there was a Judaizing party. This party spirit broke out even more fiercely 
 after the destruction of Jerusalem. There were two parties among these Ju- 
 daizers : the Nazarenes and the Ebionites. Each of these parties used a 
 Gospel according to Matthew, the one party using a Greek text and the 
 other a Hebrew. That they did not scruple to tamper with the text is pro- 
 bable from that very sectarian spirit. The text, as we have certain means 
 of proving, rested upon our received text of Matthew, with, however, occa- 
 Bional departures, to suit their arbitrary views. When, then, it was reported 
 in later times, that these Nazarenes, who were one of the earliest ChrisLian 
 sects, possessed a Hebrew version of Matthew, what was more natural than 
 that some person or other tlms falling in with the pretensions of this sect, 
 should say that Matthew was originally written in Hebrew, and that the 
 Greek was only a version of it ? How far these two sects differed from each 
 other no one cared to inquire ; and with such separatists as the Nazarenes, 
 who withdrew to the shores of the Dead Sea, it would not have been easy to 
 attempt. 
 
 " Jerome supports us in this clearing up of Papias' meaning. Jerome, 
 who knew Hebrew, as other Latin and Greek fathers did not, obtained in 
 the fourth century a copy of this Hebrew Gospel of the Nazarenes, and at 
 once asserted that he had found the Hebrew original. But when he looked 
 more closely into the matter, he confined himself to the statement that many 
 supposed that this Hebrew text was the original of Matthew's Gospel. He 
 
INTRODUCTORY REMARKS. 
 
 translated it into Latin and Greek, and made a few observations of Lis own 
 on it. 
 
 " From these observations of Jerome, as well as from other fragments, wo 
 must conclude that this notion of Papias — in which several learned men of 
 our day agree — that the Hebrew was the original text of Matthew, can not 
 be sulistantiated ; but, on the contrary, this Hebrew has been drawn from 
 the Greek text, and disfigured, moreover, here and there with certain arbi- 
 trar7 changes. The same is applicable to a Greek text of a Hebrew Gospel 
 in use among the Ebionites. This text, from the fact that it was in Greek, 
 was better known to the church than the Hebrew version of the Nazarenes. 
 But it was always regarded, from the earliest times, as only another text of 
 Matthew's Gospel. This explains what Papias had said about several trans- 
 lations of Matthew." — Tischendorf's When were our Gospels written? 
 pp. 114-117. 
 
 TIME OP THE WRITING. 
 
 The time when Matthew wrote his Gospel can not be exactly determined. 
 The early Christian writers are unanimous in their testimony that he wrote 
 first of the Evangelists. It must have been several years after the crucifix- 
 ion (ch. 27 : 8 ; 28 : 15), and before the destruction of Jerusalem (ch. 24 : 15). 
 Some think it was composed as early as A.D. 37 ; others as late as A.D. 63. 
 The most probable date is somewhere between A.D. 42 and A.D. 58. 
 
 SPECIAIi DESIGN. 
 
 Matthew wrote for Jewish converts. Hence there are fewer interpretationa 
 of Jewish customs, laws, and localities than in the other Gospels. He was 
 familiar with the Hebrew Scriptures, and deeply imbued with their spirit. 
 His chief design seems to have been to give such an account of the history of 
 Jesus as to show that he was Tlie Messiah foretold hy the prophets, the Spirit- 
 ual King of the Israel of God. Hence he gives his lineage as the Son of 
 David, and the account of the wise men of the East who acknowledged his 
 kingly office and presented to him royal homage and royal gifts. He ex- 
 hibits the kingly manner and power of Jesus in all that he did. It was by 
 J his word (ch. 8 : 8, 16 ; 15 : 23 ; 24 : 35), illustrating the Scriptures, 
 '' Where the word of a king is, there is power." In the decisions of the final 
 judgment he is represented as king (ch. 25 : 34) ; and the Gospel closes with 
 a declaration of sovereign power and with a royal command and promise, 
 ch. 28 : 18-20. 
 
 In the accomplishment of this design, Matthew selects those items in the 
 history of Jesus which are best suited to his purpose. Especially does he 
 record those events in which the prophecies of the Old Testament were ful- 
 filled. Thus he begins his Gospel by appealing to a genealogical record of 
 acknowledged authority among the Jews, proving that Jesus, according to 
 prophecy and the universal expectation of the Jews, was the Son of David 
 
INTRODUCTORY REMARKS. xi 
 
 In his miraculous conception, in the place of his birth, in his exile in Ejrypt, 
 in the massacre at Bethlehem, and in his residence at Nazareth, Matthew 
 points out marked and distinct fulfillments of i)rophecy. 
 
 So also does he show that Jolm the Baptist came as the harbinger of 
 Christ, and that he was the Elijah that should come, according to prophetic 
 announcements. 
 
 Proceeding to the ministry of Jesus, Matthew points to his dwelling at 
 Capernaum, his healing the sick and bearing the sorrows of the comfortless, 
 his retiring from public observation, and his unostentatious character and 
 manner, the hardness of'heart exhibited by the Jews, the use of parables by 
 Jesus, and the hypocrisy and traditi(ms of the Scribes and Pharisees, as ful- 
 filling the predictions of the prophets. So also in the last days and suffer- 
 ings of Christ, Matthew shows Scripture to have been fulfilled in the tri 
 umphal entry into Jerusalem, in the desecration of the temple by the buyers 
 and sellers, in the children in the temple singing hosannas to Jesus as the 
 Son of David, in the Jewish people rejecting Jesus, the head-stone of the 
 corner, in his approaching sufferings (ch. 26 : 24, 54), in the scattering of his 
 disciples, in disposing of the thirty pieces of silver for the potter's field, and 
 in the soldiers parting the raiment of Jesus and casting lots upon his ves- 
 ture. 
 
 The resurrection of Jesus he proves by the testimony of reliable witnesses, 
 and gives the Jewish account of the disappearance of the body of Jesus, a 
 simple statement of which was enough to prove its untruthfulness. 
 
 Thus does Matthew prove that Jesus was unmistakably the Messiah fore- 
 told by Scripture. His argument was complete and incontestable to the 
 Jew who placed unlimited confidence in the sure word of prophecy. 
 
 ARRANGEMENT. 
 
 Matthew's Gospel bears marks of a definite arrangement. He groups and 
 classifies, giving particularly the sayings of Jesus, not always in their chro- 
 nological order, but rather according to their nature and to the purpose he 
 had in view in proving Josus to be the Messiah. His style and manner is 
 very much what we would naturally expect from one who, as a publican, 
 had been accustomed to arrange, classify, and make systematic reports. 
 The principal divisions are : 
 
 1. The nativity and infancy of Jesus, chs. 1, 2. 
 
 2. The ministry of John the Baptist ; the baptism and temptation of Jesus, 
 ch. 3-4 : 11. 
 
 3. The beginning of Christ's ministry in Galilee ; sermon on the mount, 
 and a group of miracles, ch. 4 : 12-9 : 38. 
 
 4. His Apostles commissioned and sent forth to preach the gospel of his 
 kingdom, ch. 10. 
 
 6. The relation of Jesus to different classes, to John and his disciples, to 
 
xu INTRODUCTORY REMARKS. 
 
 the Pharisees, to humble inquirers and to his followers. The enuiitj of the 
 Pharisees taking an organized form, chs. 11, 12. 
 
 6. A series of parables on the nature of his kingdom, followed by an ac- 
 count of his miracle-working power, chs. 13, 14. 
 
 7. The increased opposition of the Pharisaic party, ch. 15-16 : 12- 
 
 8. Revelation to his disciples of his sufferings, ch. 16 : 13-17 : 23. 
 
 9 Duty of his followers in relation to civil government, and to one an- 
 other, especially in regard to offenses, ch. 17 : 24-18 : 35. 
 
 10. Last journey from Galilee to Jerusalem, chs. 19, 20. 
 
 11. The triumphal entry into Jerusalem. Opposition of the Scribes and 
 Pharisees, who are denounced, chs. 21-23. 
 
 12. Discourse on the destruction of Jerusalem, his second coming, and the 
 end of the world, chs. 24, 25. 
 
 13. The sufferings and death of Jesus, chfl. 26, 27. 
 14 His resurrection, ch. 28. 
 
 NOTE TO THE REVISED EDITION. 
 
 The first three Gospels are called the Synoptic Gospels, meaning those look- 
 ing together, since they view Clirist from a similar standpoint, relating similar 
 events in similar language. The question regarding their original sources is 
 an interesting one, but largely theoretical. Doubtless an oral gospel preceded 
 the written ones. Memory was cultivated, both by teachers and pupils. It 
 often took the place of the written page. Jewish rabbins had their oral law 
 in their memory, and could also repeat large portions of their sacred writings. 
 So we must believe that the apostles and early teachers held in memory much 
 of our Lord's words and deeds, wliich they related in similar language. To 
 this must be added the element of inspiration. Jesus had promised the 
 apostles that the Spirit would bring all to their remembrance which he had 
 said to them (Jolin 14 : 20). We should also expect the Spirit's guidance in 
 the design and selection of matter of each Gospel. 
 
 In regard to Matthew's Gospel I incline to the belief that he wrote it first 
 in the Aramaic and then in tlie Circek, the latter not a mere translation of 
 the former; and that Matthew's Gospel was tlie earliest of the four. This 
 accords with the testimony of early Cliristian v>riters, the order in which they 
 are early named, and were placed in the canon. It agrees also with the 
 Divine plan, that the Gospel was to the Jew first (^latt. 10 : 5, 6; Rom. 1 : 
 16). Josephus did the same with his Jewisli War, of which the Greek copy 
 only remains. When the Greek Matthew was circulated among Christians, 
 who were largely Gentiles and Grecian Jews, it naturally superseded the 
 Hebrew. 
 
 "Matthew is the opening book — the Genesis — of the new covenant. . . The 
 Gospel according to Matthew conducts us from the position of the Old Tes- 
 tament to that of the New " {Dr. H. G. Weston). And Matthew prepares the 
 way for Mark and Luke ; and the Synoptics for John. 
 
SYNOPTICAL VIEW OF THE FOUR GOSPELS. 
 
 The chronology of the Gospels is in many respects undetermined. The dm^- 
 tiou of Christ's ministry is much disputed. It continued at least two and one 
 half years ; for John in his Gospel mentions three Passovers, John 2 : 13; 6:4; 
 13 : 1. If the feast (or "a feast of the Jews") mentioned in John 5 : 1 be also re- 
 garded as a Passover, then his i)ublic ministry continued about three years and a 
 half. But if the feast was tliat of Purim (Esther 9 : 26), as many suppose, occur- 
 ring a month before the Passover of John 6 : 4, then must we assign the shorter 
 term to his public ministry. Although certainty may not be attained, yet the 
 amount of labor'that Jesus performed, and tlie time required for his three preach- 
 ing tours throughout Galilee, before tlie Passover mentioned in John 6 : 4, iucUue 
 us to regard the feast of John 5 : 1 as also a Passover. In accordance M'ith this 
 view the following table is arranged, and the probable chronological order and 
 harmony given ; but where cither is quite doubtful, or beset with special diffi- 
 culty, the references are printed in heavy type. The reasons for the arrangement 
 are given by the author in his Harmony of the Gospels. 
 
 I. Events connected with the Birth and Childhood of Jesds. 
 A period of about thirteen aud a half years, from B.C. 6 to a.d. 8. 
 
 SECT. SUBJECT 
 
 1. Luke's Preface 
 
 2. .Toliirs lutroduction 
 
 3. The Genealogies 
 
 4. Annunciation of John's Birth 
 
 5. Annunciation of the Birth of Jesus . . . 
 
 6. Mary visits Elizabetli 
 
 7. TheBirth of John the Baptist 
 
 8. An Angel appears to Joseph 
 
 9. Biith of Jesus 
 
 10. The Visit of the Shepherds 
 
 11. The Cireumcision 
 
 12. Presentation in the Temple 
 
 13. Temporary Return to Nazareth 
 
 14. Agahi at Bethlehem ; Visit of tlie Magi. 
 
 15. Plight into Egypt 
 
 16. Herod's Massacre of the Children 
 
 17. Return and Residence at Nazareth 
 
 18. Childhood of Jesus 
 
 1 : 18-23 
 1 : 24, 25 
 
 2 : 1-12 
 2 : 13-15 
 2 : 16-18 
 2 : 19-23 
 
 LUKE. 
 
 : 1-4 
 
 2.3-38 
 
 5-25 
 
 20-38 
 
 39-56 
 
 57-80 
 
 1-7 
 
 8-20 
 
 21 
 
 22-38 
 
 39 
 
 : 40 
 : 41-52 
 
 JOHN. 
 
 iVi-ii' 
 
 II. Announcement and Introduction of Christ's Public Ministry. 
 About one year, from the spring of a.d. 26 to that of a.d. 27. 
 
 19. The Ministry of John the Baptist 3 : 1-12 11:1-8 13: 1-18 I 
 
 20. The Baptism of Jesus 3:13-17 1:8-11 '3:21-23 | 
 
 21. The Temptation 4:1-11 1:12.13 4:1-13 
 
 22 Testimony of John to Jesus I 
 
 1 : 15-34 
 
SYNOPTICAL VIEW OF THE GOSPELS. 
 
 SECT. SUBJECT. 
 
 23. Jesus gains Disciples ; returns to Gali- 
 lee 
 
 MATT. 
 
 MARK. 
 
 LUKE. 
 
 JOHN. 
 
 1 • 35-51 
 
 24. The Marriage at Cana 
 
 2 • 1 11 
 
 25. Visits Capernaum 
 
 
 2: 12 
 
 III. From the First Passover op Christ's Public Ministry tWTiL the 
 
 Second. 
 One year, from April, a.d. n't, to April, a.d. 28. 
 
 26. At the Passover ; the Traders expelled. 
 
 27. Visit of Nicodemus 
 
 28. Jesus remains in Judea 
 
 29. Further Testimony of John the Baptist. 
 
 30. John Imprisoned 
 
 31. Jesus departs for Galilee ... 
 
 32. Discourses with the Woman of Sychar. 
 3.3. Teaches publicly in Galilee 
 
 34. Heals a Nobleman's Son 
 
 35. Rejected at Nazareth 
 
 36. Makes Capernaum his Residence 
 
 37. Four called as Constant Attendants. . . 
 
 38. A Demoniac healed in the Sj-nagogue. . 
 
 39. Heals Peter's Wife's Mother 
 
 40. First Preaching Tour throughout Gali- 
 
 lee 
 
 41. The Miraculous Draught of Fishes 
 
 42. Sermon on the Mount 
 
 43. A Leper healed 
 
 44. Heals a Paralytic 
 
 45. The Call of Matthew 
 
 4: 13 
 4 : 13-16 
 4: 18-22 
 
 8Vi4^i7 
 
 4:23-25 
 
 5:' 1-7: 29 
 8: 1-4 
 9: 2-8 
 9:9 
 
 12: 1-8 
 12 : 9-14 
 12 : 15-21 
 
 8:5-13 
 
 11 : 2-19 
 11 : 20-30 
 
 IV. From the Second Passover until the Third. 
 From April, a.d. 28, to April, a.d. 29. 
 
 At the Passover ; Heals the Impotent 
 
 Man 
 
 Plucking the Ears of Grain 
 
 Healing the Withered Hand 
 
 Withdraws to the Sea of Galilee 
 
 The Twelve Apostles chosen 
 
 The Sermon in the Plain 
 
 Healing of the Centurion's Servant. . . 
 
 Raises a Widow's Son at Nain 
 
 John's Message to Jesus 
 
 Upbraiding the Cities of Galilee 
 
 Anointed by a Penitent Woman 
 
 Second Circuit of Galilee 
 
 A Blind and Dumb Demoniac healed. . 
 
 A Sign demanded of .Jesus 
 
 Christ's Mother and Brethren 
 
 Parable of the Sower 
 
 Other Parables spoken to the Multitude 
 Wheat and Tares explained ; and 
 
 other Parables to the Disciples 
 
 The Tempest stiljed 
 
 The Two Demoniacs of Gadara 
 
 Matthew's Feast 
 
 Discourse on Fasting 
 
 Jairus's Daughter ; the Bloody Issue. 
 
 Healing of the Blind and Dumb 
 
 Second Rejection at Nazareth 
 
 Third Circuit of Galilee 
 
 The Twelve endowed and sent forth . . 
 They go forth ; Third Tour continued . 
 Herod's Opinion of Jesus ; John's Be- 
 
 headal 
 
 12: 22-37 
 12 : 38-45 
 
 12 : 46-50 
 
 13 : 1-23 
 13:^4-35 
 
 13 : 36-53 
 i : 18. 2.3-27 
 
 8 : 28-9 : 1 
 
 9 : 10-13 
 9 : 14-17 
 9 : 18-26 
 9 : 27-34 
 13 : 54-58 
 9: 35-38 
 10: 1-12 
 11: 1 
 
 14 : 3-12 6 : 14-29 
 
 2:23-28 
 3: 1-6 
 3 : 7-12 
 3 : 13-19 
 
 3: 19-30 
 
 3 : '31-35 
 4: 1-25 
 4:26-34 
 
 4:35-41 
 5 : 1-21 
 2 : 1.5-17 
 2 : 18-22 
 5 : 22-43 
 
 6: 1-G 
 
 6 : 7-11 
 6 : 12, 13 
 
 6: 1-5 
 6:6-11 
 
 6 :' 12-16 
 
 6 : 17^9 
 
 7 : 1-10 
 7 : 11-17 
 7: 18-35 
 
 7 : 36^50 
 8: 1-3 
 
 8 : 19-21 
 8:4-18 
 
 8: 22-25 
 8:26-40 
 5 : 29-32 
 5 : 33-39 
 8 : 41-56 
 
 9:1-5 
 9:6 
 
 9:7-9 
 
 
 
 
 
 2 
 3 
 3 
 
 3 
 
 i' 
 4 
 4 
 4 
 
 13-25 
 
 
 
 1-21 
 
 
 22-24 
 
 
 
 25-36 
 
 
 3 
 4 
 
 19,20 
 14 
 
 
 1 
 
 14 
 
 1^ 
 5-42 
 
 1 
 
 14, 15 
 
 4 
 
 4' 
 
 4 
 
 4 
 4 
 
 4 
 5 
 
 i4, 15 
 
 43-46 
 46-54 
 
 
 16-30 
 31 
 
 
 
 16-20 
 21-28 
 29-31 
 
 35-39 
 
 
 1 
 
 
 
 1 
 1 
 
 31-37 
 3&^1 
 
 42-44 
 1-11 
 
 
 1 
 
 
 
 
 :::::::: 
 
 
 1 
 
 40-45 
 
 1-12 
 
 13,14 
 
 5 
 5 
 5 
 
 12-16 
 17-26 
 27,28 
 
 
 9 
 
 
 2 
 
 
 5:1-47 
 
SYNOPTICAL VIEW OF THE GOSPELS. 
 
 SECT. SUBJECT. MATT. MARK. LUKE. 
 
 75. Return of the Twelve ... ... • ■ : SO, 31 1 9 : JO 
 
 76. Feeding the Five Thousand 14 : 13-21 : 82-44 9 : 10-17 
 
 77. Jesus wuliis on the Sea 14 : 22-36 6 : 45-56 
 
 78. Discourse at Capernaum I 
 
 V. Fkom the Third Passover until the ensuing Feast of Tabernacles, 
 
 6 : 1-14 
 (i : 15-21 
 6 : 22-71 
 
 Six mouths, from April to October, a.d. 29. 
 
 Jesus continues in Galilee 
 
 Traditions of the Elders 
 
 The Canaauitish Woman 
 
 Deaf and Dumb Man, etc., healed 
 
 Feeds the Four Thousand 
 
 A Si^n again demanded 
 
 The Leaven of the Pharisees 
 
 Blind Man healed 
 
 Visit to the region of Caesarea Philippi . 
 
 Jesus foretells his Death , 
 
 The Transfiguration 
 
 Healing the Dumb Demoniac 
 
 Jesus again foretells his Death 
 
 The Sacred Tribute 
 
 Contention among the Disciples 
 
 Dealing with an Oflended Brother, etc 
 
 On Forgiveness 
 
 Still continues in Galilee 
 
 Goes to tlie Feast of Tabernacles 
 
 Concerning following Jesus 
 
 15 : 1-20 
 15 : 21-28 
 15 : 29-31 
 
 15 : 32-39 
 15 : 39-16 : 4 
 
 16 : 4-12 
 
 I'o' : 13-20 
 K; : 21-28 
 
 17 : 1-13 
 IT : 14-21 
 
 17 : 22, 2.3 
 IV : 24-27 
 It! : 1-14 
 
 18 : 15-20 
 18 : 21-35 
 
 8: 19-22 
 
 ; 1-2,3 
 : 24-,30 
 : 31-37 
 : 1-9 
 : 10-12 
 ; 13-21 
 ; 22-26 
 : 27-30 
 31-9 : 1 
 : 2-13 
 : 14-29 
 : 30-32 
 :.33 
 : 33-50 
 
 9 : 18-21 
 9 : 22-27 
 9 : 28-36 
 9 : 37-43 
 9:43-45 
 
 9 : '46-5d 
 
 9 : 51-56 
 9: 57-62 
 
 7:1 
 
 7:2-9 
 7: 10 
 
 VI. From the Feast of Tabernacles till Christ's Arrival at Bethany, 
 Six Days before the Fourth Passover. 
 
 Six months, less six days. 
 
 99. 
 100. 
 101. 
 102. 
 103. 
 104. 
 105. 
 106. 
 107. 
 108. 
 109. 
 110. 
 111. 
 112. 
 113. 
 114. 
 115. 
 116. 
 
 117. 
 118. 
 119. 
 120. 
 121. 
 122. 
 123. 
 124. 
 185 
 126. 
 127. 
 128. 
 129. 
 130. 
 131. 
 
 Jesus at the Feast ; teaches publicly. . 
 
 The Woman taken in Adultery 
 
 Further Public Teaching 
 
 Seventy instructed and sent forth 
 
 Return of the Seventy 
 
 Reply to a Lawyer ; Good Samaritan. . . 
 Jesus at the House of Martha and Mary 
 
 How to pray 
 
 Heals a Dumb Demoniac 
 
 Jesus Dines with a Pharisee 
 
 On Hypocrisy, Worldliness, etc 
 
 Slaughter of Certain Galileans 
 
 A Bhnd Man healed on the Sabbath. , 
 
 The Good Shepherd 
 
 Jesus at the Feast of Dedication 
 
 Retires beyond Jordan 
 
 Heals an Infirm Woman on the Sabbath 
 Journeying and Teaching; warned 
 
 against Herod 
 
 Jesus hears of Lazarus' Sickness 
 
 Dines with a Chief Pharisee 
 
 Requirements of Discipleship 
 
 Lost Sheep, Lost Silver. Prodigal Son. . 
 
 Parable of the Unjust Judge 
 
 The Rich Man and Lazarus 
 
 Teaches Forbearance. Faith, etc 
 
 Goes to Bethany and Raises Lazarus. . . 
 
 Retires to Ephraim 
 
 Passes through Samaria and Galilee . . . 
 On the Coming of the Kingdom of God . 
 
 The Importunate Widow, etc 
 
 Finally leaves Galilee ; on Divorce 
 
 Blesses Little Children 
 
 The Rich Young Ruler 
 
 19 : 1-12 
 19 : 13-15 
 19 : 16-30 
 
 10 : 1-12 
 10 : 1.3-16 
 10 : 17-31 
 
 10 : 1-16 
 10 : 17-24 
 10 : 25-37 
 
 10 : 38-42 
 11 : 1-13 
 
 11 : 14-36 
 
 12 : 37-54 
 
 12 : 1-59 
 
 13 : 1-9 
 
 13 : 10-21 
 13 : 22-35 
 
 1-24 
 
 25-,35 
 
 1-32 
 
 1-13 
 
 14-31 
 
 1-10 
 
 17 : 11-19 
 
 17 : 20-37 
 
 18 : 1-14 
 
 18 : 15-17 
 18 : 18-30 
 
 7:11-8: 1 
 8 : 2-11 
 8 : 12-59 
 
 9: 1-41 
 10 : 1-21 
 10 : 22-39 
 10:40-42 
 
 11: 1-6 
 
 11 : 7-46 
 11 : 47-54 
 
XVI 
 
 SYNOPTICAL VIEW OF THE GOSPELS. 
 
 SECT. SUBJECT. 
 
 132. Laborers in the Vinej'ard 
 
 133. Third Time foretells his Death 
 
 134. The Ambitious Kequest of James and 
 
 John 
 
 135. Healing Two Blind Men near Jericho. . 
 
 136. Zaccheiis ; the Ten Pounds 
 
 137. Jesus sought at Jerusalem 
 
 138. Arrives at Bethany Six Days before the 
 
 Passover 
 
 MATT. 
 
 MARK. 
 
 LUKE. 
 
 JOHN. 
 
 20 : 1-16 
 20 : 17-19 
 
 10 : 32-'^ 
 
 18:31-34 
 
 
 20 : 20-28 
 20 : 29-34 
 
 10 : 35-4.5 
 10 : 46-52 
 
 18: '35^3 
 19 : 1-28 
 
 11 ': '55-5' 
 
 
 
 10:28 
 
 13:1,9-1 
 
 VII. The Last Passover Week. 
 Seven days, April 2ud to April 8th, a.d. 30. 
 
 139. 
 
 140. 
 141. 
 
 142. 
 143. 
 
 144. 
 145. 
 146. 
 147. 
 148. 
 149. 
 150 
 151. 
 152. 
 153. 
 154. 
 155. 
 156. 
 157. 
 
 158. 
 159. 
 
 160. 
 
 161. 
 162. 
 
 163. 
 Ifrl. 
 
 165. 
 166. 
 167. 
 168. 
 169. 
 170. 
 171. 
 
 172. 
 
 First Day of the Week. Public Entry 1 
 
 into Jerusalem ! 21 : 1-11 
 
 Certain Greeks desire to see Jesus | 21 : 17 
 
 Second Day of tM Week. The Barren 
 
 Fig-tree 21 : 18, 19 
 
 The Temple Cleansed 21 : 12-16 
 
 Third Day of the Week. Withered Fig- 
 tree 21 : 20-22 
 
 In the Temple ; the Two Sons ; 21 : 23-32 
 
 The Wicked Husbandmen ' 21 : 33-46 
 
 Marriage of the King's Son 22 : 1-14 
 
 Tribute to Csesar 22 : 15-22 
 
 Concerning the Resurrection 22 : iV:33 
 
 The Great'Commandment j 22 : .34-40 
 
 Christ the Son of David ! 22 : 41^6 
 
 Last Discourse to the Jews 23 : 1-39 
 
 The Widow's Mite ' 
 
 Reflections on theUubelief of the Jews 
 
 Discourse on the Mount of Olives 24 
 
 The Ten Virgins ; the Talents '< 25 
 
 Graphic Scene of the Judgment ■ 25 
 
 Fourth Day of the Week. The Rulers 
 
 conspire I 26 
 
 The Supper and Anointing at Bethany 26 
 Fifth Day of the Week. Preparation 
 
 for the Passover i 26 
 
 Sixth Day of the Week. The Passover ; M ^r 
 
 Contention of the Twelve j 
 
 Washing the Disciples' Feet 
 
 The Traitor pointed out ; Judas with^ 
 
 draws 
 
 Jesus foretells the Fall of Peter 
 
 Institutes the Lord's Supper (1 Cor, 
 
 11 :2;i-26) 26 
 
 Valedictory Discourse 
 
 " " Continued... 
 
 " " Concluded. . . 
 
 Christ's Intercessory Prayer 
 
 Ao;ain foretells the Fall of Peter. 26 ; 
 
 The Agony in Gethsemane 26 ; 
 
 Betrayal and Apprehension 26 ; 
 
 Jesus before Annas ... 
 
 1-51 
 1-30 
 31-46 
 
 1-5 
 6-16 
 
 17-19 
 20 
 
 ; 21-25 
 26-29 
 
 30-35 
 36-46 
 47-56 
 
 11 : 1-11 
 11: 11 
 
 11 : 15-19 
 
 11:20-26 
 
 11 : 27-33 
 
 12 : 1-12 
 
 12 : '1.3-17 
 12 : 18-27 
 1:^ : 28-34 
 12 : 35-37 
 12:38-40 
 
 12 : 41-44 
 
 13 : 1-^7 
 
 14 : 1, 2 
 14 : 3-11 
 
 14 : 12-16 
 14: 17 
 
 14 : 18-21 
 
 14 : 22-25 
 
 14 : 26-31 
 14 : .32-42 
 14 : 43-52 
 
 19:29-44 
 
 19:45-46 
 38 
 
 I 19:4 
 1 37, 
 
 20: 1-8 
 20 : 9-19 
 
 20 : 20-26 
 20 : 27-40 
 
 20:41-44 
 20:45-47 
 21 : 1-4 
 
 21 : 5^36 
 
 22 : 1, 2 
 
 22:. 3-6 
 
 22 : 7-13 
 (22:14-18. 
 i »4-30 
 
 22 : 21-23 
 22 : 31-38 
 
 22 : 19, 20 
 
 23:89 
 22: 40-46 
 22 : 47-53 
 
 173. Peter thrice denies Christ '26 : 58,69-75 14 : &4,C6-72 22 : 54-62 
 
 54,63-65 
 : 66-71 
 : 1 
 
 174 Jesus before Caiaphas 26 : 57.59-68 14 : 53.55-65 22 
 
 175 — - — . _ . . - . - ^ 
 
 176 
 177 
 
 27:1 
 27:2 
 
 178. 
 179. 
 180. 
 
 The final Formal Examination, 
 
 Jesus led to Pilate 
 
 Remorse and Suicide of Judas (Acts 
 
 1 : 18, 19) 27 •. 3-10 
 
 Jesus before Pilate 27 : 11-14 
 
 Jesus before Herod 
 
 Again before Pilate ; Barabbas i 27 : 15-26 
 
 15:2-5 
 15 : '&-15 
 
 :2-5 
 :6-12 
 : 13-25 
 
SYNOPTICAL VIEW OF THE GOSPELS. 
 
 181. Scourged and delivered to be crucified. 
 
 182. Led awav to be crucified — 
 
 las. The Crucifixion 
 
 184. Phenomena attending his Death 
 
 185. The Burial 
 
 186. The Seventh Day of the Week. Sepulchre 
 
 sealed and guarded 
 
 MATT. 
 
 27 : 26-30 
 27 : Z\-M 
 27 : 35 44 
 27 : 45-56 
 27 : 57-61 
 
 27 : 62-66 
 
 MARK. 
 
 15 : 16 19 
 15 : 20-23 
 15 : ^4-32 
 15 : ;«-41 
 15 : 42-47 
 
 LUKE. 
 
 2;3:2o 
 2;^ : 26-.33 
 23 : 33-43 
 2-J : 44-4!) 
 %i : 50-56 
 
 VIII. From Christ's Resurrection till his Ascension. 
 Forty days, April to May, a.d. 30. 
 
 187. The First Day of the Week. The Resur- 
 
 rection 
 
 188. Women visit the Sepulchre 
 
 189. Vision of Angels 
 
 190. Peter and John at the Sepulchre. . . 
 
 191. Jesus appears to Mary Magdalene.. 
 
 192. Meets the Other Women 
 
 193. Report of the Women. 
 
 194. Report of tlie Watch 
 
 195. Appears to Two Disciples and to Peter 
 
 (1 Cor. 15 : 5) ' 
 
 196. Evening at thei 'lone of the First Day of 
 
 the Week. Appears to Ten Apostles 
 (1 Cor. 15 : 5) 
 
 197. Eveainrjatlhe Close of the First Day of 
 
 the Next Week. Appears to Eleven 
 Apostles 
 
 198. Appears to Seven Apostles 
 
 199. Appears to above Five Hundred (1 Cor. 
 
 15 : 6) 
 
 200. He is seen of James ; then of all the 
 
 Apostles. 1 Cor 15 : 7 ; Acts 1:3-8... 
 
 201. The Ascension (Acts 1 : 9-12) 
 
 202. John's Conclusion of his Gospel 
 
 28: 2-4 
 28: 1 
 28: 5-8 
 
 28 : 9, 10 
 
 28' : 1 1-15 
 
 16: 1-4 
 16 : .5-8 
 
 16 :' 9 " " 
 
 16: 10, 11 
 
 16 : 12, 13 
 
 16: 14 
 
 28: 16 
 
 28 : 16-20 16 : 15-18 
 
 24:1,2 
 24 : 3-8 
 »4 : 12 
 
 ^4 : 9-11 
 %\ : 13-35 
 24 : 36-49 
 
 16 : 19, 20 ' 34 : 50-53 
 
 JOHN. 
 
 19 : 1-16 
 19 : 16, 17 
 19 : 18-27 
 19 : 28-^30 
 19 : 31-42 
 
 20: 1,2 
 
 20 : 3-10 
 20 : 11-17 
 
 20: 18 
 
 20 : 19-25 
 
 20 . 26-29 
 
 21 : 1-23 
 
 (20:30,31; 
 (21:»1,25 
 
 THE FOUR GOSPELS; THEIR DIVINE RELATION. 
 
 The careful and devout student of the Gospels will observe a relation be- 
 tween them ; and that it was no accident that they are what they are and 
 whe«e they are. The following from Dr. H. G. Weston's " Gospel According 
 to Matthew " (p. 8) is well worth pondering : 
 
 "What then are tlic Gospels? They are histories of redemption as ac- 
 complished in the life, death, burial, and resurrection of our Lord Jesus 
 Christ. They are neither memoirs nor chronicles, but histories, presenting 
 the redemptive work of Christ in its successive aspects and stages. Each 
 Gospel prepares the way for its successor, eacli telling afresh the story of the 
 life, death, and resurrection from its own point of view, each presenting its 
 own phase of the liistory of redemption, its own stage of the redemption in 
 process, each beginning at a higher level than the preceding. The Gospels 
 are vitally related to one another, and the four constitute an organic whole." 
 
A FEW RECENT WORKS REFERRED TO IN THESE NOTES, 
 
 AND ACCESSIBLE TO GENERAL READERS. 
 
 Alexander, Dr. J. Addison. Commentary on Matthew. Charles Scribner & Co., 654 
 Broadway, New- York. 
 
 Alpord, Dr. Henuy. The Four Gospels, with a Critical and Exegetical Commentary, 
 Harper & Brothers, New- York. 
 
 Bengbl, Dr. J. A. Gnomon of New Testament. A New Translation by Professors C. T. 
 Lewis and M. R. Vincent. PtTkiupine & Higgins, Philadelphia. 
 
 Coleman, Dr. L. Ancient Christianity Esemplilled. Lippincott & Co., Philadelphia. 
 
 CoNANT, Dr. T. J. The Gospel by Mattliew, Revised with Critical and Philological Notes. 
 Also, The Meaning and Use of Baplizein, Philologically and Historically Investigated. 
 American Bible Union, 32 Great Jones Street, New-Y'ork. 
 
 Ellicott, Dr. C. J. Historical Lectures on the Life of Christ. Gould & Lincoln, Boston. 
 
 Hackett, Dr. H. B. Illustrations of Scripture. Gould & Lincoln, Boston. 
 
 Herzog, Dr. Real Eucj'clopadie. A translation of this work from the German may bo 
 expected from Professor Howard Osgood, D. D. 
 
 KiTTo, Dr. J. Cyclopaedia of Biblical Literature. Third Edition. Edited by Dr. W. L. 
 Alexander. J. B. Lippincott & Co., Philadelphia. 
 
 Lange, Dr. J. P. Commentary on tlie Gospel according to Matthew. Translated from the 
 German, with Additions, by Dr. P. Schalf. Charles Scribner, New- York. 
 
 Lynch, Lieut. William F. United States Expedition to the Jordan and the Dead Sea. 
 Philadelphia, Baltimore, and London. 
 
 Meyer, Dr. II. A. W. Critical and Exegetical Commentary. A Translation from the 
 German, to be published by T. & T. Clark, Edinburgh. 
 
 Nast, Dr. William. C.jmiuutary on Matthew. Poe & Hitchcock, Cincinnati. 
 
 Olshausen, Dr. H. Biblical Commentary on the New Testament. First American edition ; 
 revised by Dr. A. C Keudrick. Sheldon & Co., New- York. 
 
 Robinson, Dr. E. Biblical Researches in Palestine, etc. Crocker & Brewster, Boston. 
 
 S.MITH, Dr. W. Dictionary of the Bible. American Edition ; revised and edited by Pro- 
 fessor H. B. Hackett, D.D. Hurd & Houghton, New- York. 
 
 SttBRDr. R. Wordsof the Lord Jesus. Revised American Edition. N. Tibbals ifc Son, 
 New-Y''ork. 
 
 TnoLUCK, Dr. A. Sermon on the Mount. T. &. T. Clark, Edinburgh. 
 
 Thomson, Dr. W. M. The Land and The Book. Harper & Brothers, New-York. 
 
 Tisohendorp, Dr. C. When were Our Gospels Written ? American Tract Society, New- 
 York. 
 
 Trench, Professor R. C. Notes on Parables ; on Miracles, D. Appleton & Co., New- 
 York. 
 
 Whedon, Dr. D. D. Commentary on the Gospels. Carlton & Porter, New-York. 
 
 Wordsworth, Dr. Charles. The New Testament, with Notes. Scribner & Co., New- 
 York. 
 
THE GOSPEL ACCOHDING TO MATTHEW. 
 
 CHAPTER I. 
 
 The royal genealogy of Jesus. 
 
 I THE book of the "generation of Jesus Christ, 
 •> the son of David, " the son of Abraham. 
 
 • Lk. 3. 23, etc ; 
 
 Ge. 5. 1. 
 » ch. 22. 42-45 ; Is. 
 
 The Gospel. The name Gospel is ■ 
 eoinpouiuljcl of two An^lo-Saxon words, : 
 god, good, and apdl, history, story, news, 
 that is, good )iews, or tidiag.f, wliich is a 
 translation of the Greek term applied 
 as a title to the four inspired histories 
 of the life and teachiniJ: of Christ. It 
 is thus found in the greatest number of 
 ancient manuscripts, and was doubtless 
 very early applied to the four narratives 
 of our Lord. Tliis narrative, as written 
 and delivered by Matthew, is very appro- 
 priately inscribed, T/ie Gospel according 
 to Matthew. The simplicity of the title 
 is in harmony with God's word and 
 works everywhere, and with the style of 
 the book. The word saint, so often ap- 
 plied to Matthew, and placed before his 
 name in the inscription of his Gospel, 
 is an addition of a late date, and the 
 product of a vitiated taste which de- 
 lights in useless epithets, and can not 
 bear the simplicity of truth. It is 
 worthy of note that while the New Tes- 
 tiiinent teaches that all believers are 
 saints (Acts 9 : 13, 82, 41 ; 26 : 10 ; Rom. 
 1:7; 8 : 27), yet nowhere is the term ap- 
 plied to any of them individually as a 
 distinguishing epithet. 
 
 CHAPTER I. 
 
 Matthew begins his Gospel by tracing 
 the descent of Jesus /row, Abraham, the 
 father of the faithful, and through David, 
 from whom the Messiah was to descend. 
 Then he briefly records the circumstan- 
 ces of his miraculous birth, announced 
 by an angel, and in fulfillment of an an- 
 cient prophecy. Thus by his genealogy 
 and birth is he shown to be the Messiah 
 foretold and fore3hadowf4 by the pro- 
 
 phecies and types of the Old Testament. 
 In his genealogy we have proof of his 
 humanity ; in his miraculous birth, of 
 his divinity. Not only the tirst chapter, 
 but the whole Gospel, forms a series of 
 historical arguments for the Messiah- 
 ship of Jesus. 
 
 I. TuE Inscription of the Chapter. 
 1. The book. The word translated 
 hook originally siguitied the inner bark 
 of the papyriifi, one of the most ancient 
 kinds of writing material. It was 
 thence applied to any writing, and par- 
 ticularly to a roll or scroll of linen, papy- 
 rus or parchment, the ancient form of 
 a volume, written inside and unrolled 
 for reading. 
 
 A PARCHMENT. 
 
 The meaning of the word here is very 
 nearly expressed by document or record. 
 Generation. The same word in the 
 original as that translated hirth in ver. 
 18. Some regard the expression, The 
 hook of the. generation as equivalent to 
 (genealogy, genealogical table, and thus an 
 inscription of the sixteen following ver- 
 ses. Others, with far less reason, take it 
 to mean book of nativity in the sense of 
 
18 
 
 MATTHEW I. 
 
 history, and applied as a title to the 
 whole Gospel. It is better, however, to 
 take it in its more obvious and natural 
 sense. The record of the birth To what, 
 then, is it a title ? Plainly to the first 
 chapter alone. For the expression in 
 ver. 18, " Now the birth of Jesus was on 
 thiswise," indicates the continuing of 
 the account of the Savior's birth, while 
 the transition in ch. 2:1, " Now when 
 Jesus was bom,'' denotes the comple- 
 tion of the rcco.d 
 
 Jesus Christ. Jesus was the per- 
 sonal name of our Lord, being the 
 Greek form of Joshua, or rather of Jesh- 
 ua, as the name was written after the 
 Babylonish captivity, and means Savior, 
 or more strictly, Jehovah hu fielp or sal- 
 vation. Joshua is referred to under the 
 name of Jesus twice in the New Testa- 
 ment, Acts 7 : 45 ; Heb. 4:8. It is the 
 name commonly applied to our Lord in 
 the Gospels. We shall therefore gen- 
 erally use this name to designate him in 
 these notes. The writers of the Epis- 
 tles usually call him " tlie Lord," "the 
 Lord Jesus," or "the Lord Jesus 
 Christ," thus indicating him as their 
 risen Lord, their anointed and spiritual 
 king, and their di%inely appointed Ruler 
 and Savior. See on ver. 31. Christ, that 
 Is, anointed, his official name correspond- 
 ing to the Hebrew Messiah. In the Old 
 Testament, the latter had been used of 
 prophets (Ps. 105 : 15) ; of high-priests 
 (Lev. 4 : 3, 5) ; and of kings (1 Sam. 24 : 6, 
 10) ; because all these persons were 
 consecrated to their office by anointing 
 with oil. From such passages as Ps. 
 2 : 2, Dan. 9 : 24, 2.5, it became common 
 among the Jews to apply it to the ex- 
 pected deliverer. See John 1 : 41, and 
 4 : 25. It wfts preeminently appropri- 
 ate to our Lord, as the conixcrated or 
 anointed one, haAing received the spirit- 
 ual anointing, the Holy Spirit without 
 measure, and coiaoining in himself the 
 three offices of propliet, priest, and 
 king. The Jews speak of tlie Messiah ; 
 Christians speak of him as the Christ. 
 Our Savior is not once called Messiah 
 by any writer in the New Testament, 
 while ChHst is very frequently applied to 
 him. It is genenJly used as an official 
 title in the (3ospels, pointing to the one 
 that was to come (ch. 11 : 3), foretold 
 by the prophets. Tlie Greek word 
 Christ, passing from a title, is commonly 
 used as a proper name in the Epistles 
 and in all but a few instances in the Acts. 
 In the Gospels it appears thus only at 
 
 the beginning or the ending (ver. 16 ; 
 ch. 27 : 17; Mark 1:1; John 1 : 17), 
 and once in the mouth of our Lord 
 himself, John 17 : 3. One object of the 
 following genealogical table, and the 
 account of our Savior's birth, was to 
 show that he was the Christ. 
 
 The son of David, the son of 
 Abraham. Son in both instances re-1 
 fers to Jesus Christ, and, according to aj 
 Hebrew manner of speaking, is equiva-J 
 lent to descendant. Son was variouslTj 
 used among the Jews, meaning a mal< 
 child, a grandson, an adopted son, on« I 
 taking the place of a son, a disciple ; 
 and in a wider sense, a descendant 
 Jesus is called the son or descendant of 
 both David and Abraham, because the 
 promise had been made to both, Ps. 
 89 : 35, 36 ; 132 : 11 ; Gen. 12 : 3 ; 22 : 18 ; 
 26 : 4. Son of David had become a \ 
 special title of the Messiah (see on ch. \ 
 12 : 23 ; 21 : 9 ) ; and son of Abraham 
 pointed to that seed in whom all nations 
 should be blessed. Matthew, in tracing 
 the genealogy of Jesus through the 
 royal line of David to Abraham, clearly 
 indicates the character of his Gospel. 
 He wrote specially for Jewish Christians, 
 while Luke, in ascending to Adam, wrote 
 for the race. Mark begins with styling 
 Jesus as the Son of God ; Matthew rep- 
 resents him as the Son of Man and the 
 Messiah. His may be called in a special 
 sense, the Messianic Gospel. 
 
 2-17. The genealogical table, in 
 which the ancestry of Jesus is traced 
 from Abraham through the royal line of 
 Da^id. Luke 3 : 23-38. 
 
 It was customary with the Jews to 
 keep such registers in their own families, 
 and it was a peculiar glory of the Jew- 
 ish people that, while the history ofi 
 other nations was involved in obscurity 
 and fable, theirs could be traced in an 
 unbroken line to the beginning of the 
 race, 1 Chron. chaps. 1-4 ; Gen. 5 : 1 
 and 6 : 9. Josephus speaks thus of his i 
 own genealogy : " I give the descent of 
 our family, exactly as I find it written 
 in the public records." The royal family 
 of David would of course have its pub- 
 lic record, probably at Betlilehem, the 
 place of David's birth, and of Joseph's, 
 and Mary's, enrollment, Luke 2 : 4, 5. 
 Matthew' very likely was led by the 
 Holy Spirit to give us a cojiy of such a 
 family, or public, document. Thus the 
 Jewish readers of his Gospel could ver- 
 ify his statement, by going and examin 
 ing the record for themselves. 
 
MATTHEW I. 
 
 19 
 
 The genealogy as here given, how- 
 ever, presents various difficulties : First, 
 in regard to several omissions ; Second, 
 in comparing it with that given by Luke ; 
 Third, in its arrangement into three di- 
 visions of fourteen generations each. 
 
 Mrsi, the names of Ahaziah, Joash, and 
 Amaziah are omitted, which, according 
 to 1 Chron. 3 : 11, 12, should come in 
 between Joram and Ozias (ver. 8); also 
 the name Jehoiakim should be inserted 
 between Jofias and Jechonias (ver. 11), 
 2 Kings 24 : 6. There must have been 
 a sufficient reason for these omissions. 
 The J .^ws, who were the best and most 
 capable jxadges, did not object to them. 
 Matthew, in copjing his genealogy from 
 the family or public records, was re- 
 sponsible only for the accuracy of the 
 copy. This was legal evidence that Je- 
 sus was the descendant of David, and 
 the legal heir to his throne. The names 
 between Joram and Ozias may have 
 been stricken out because they were the 
 near descendants of the wicked Jeze- 
 bel, and unworthy links in the royal 
 chain. We know that Joash was, at his 
 death, deemed unworthy of burial in 
 the sepulchres of the kings, 2 Chron. 
 84 : 25. For like reasons other omis- 
 Bion may have been made. These, how- 
 ever, did not impair the genealogy as a 
 whole, since such omissions were com- 
 mon among the Jews, as now among 
 I the Arabians ; and the words beget, smi, 
 and daughter, were well understood to 
 ' have frequently the wider reference 
 to descendants. "Furthermore, as in 
 geography the distances of places are, 
 without any violence to truth, describ- 
 ed sometimes by longer and sometimes 
 by shorter stages, so with the steps of 
 giineratious in a genealogy — among the 
 Hebrews as well as among others." — Ben- 
 
 Second, Luke, in his genealogical table 
 of our Lord (ch. 3 : 33-38), has given an 
 entirely ditTerent list from that of Mat- 
 thew between David and Christ. Ac- 
 cording to Matthew, the father of Jo- 
 seph, Mary's husband, was Jacob, a de- 
 scendant of David through the royal 
 line of Solomon, and the kings of Ju- 
 dah ; but according to Luke, Joseph's 
 father was Hell, whose descent is traced 
 through Nathan to David. Various ex- 
 planations have been given. (1) A very 
 ancient one is the supposition that by 
 the Jewish levirate law (Deut. 25 : 6) — 
 that when a man died without children, 
 Mb brother should marry his widow — 
 
 tlie two lines had converged into on ■. 
 Thus Julius Afi'icauus, according 1 1 
 Eusebius (E. H. 1. 7), suggested that 
 llcli and Jacob were step-brothers, and 
 that the former dying childless, the lat- 
 ter married his widow, and was the real 
 father of Joseph. Ambrosius, however, 
 supposed that Heli was the real, and 
 Jacob the nominal, father. This ex- 
 plains the diflference ; yet it has been 
 objected that, in either case, oiJy the 
 legal lather of Joseph (Deut. 25 : 6) 
 would have been mentioned, and also 
 that the levirate law did not apply to 
 step-brothers by the same mother. (2) 
 Another explanation, which is worthy of 
 notice more for its ingenuity than for 
 any thing else, is proposed by Arthur C. i 
 Hervey, in Smith's Diet, of the Bible 
 ("Genealogy of Jesus Christ" ), which 
 supposes both genealogies to.be those 
 of Joseph. Matthew's is Joseph's gen- 
 ealogy as legal successor to David's 
 throne, exhibiting the successive heira 
 to his kingdom. Luke's is Joseph's 
 private genealogy, showing his real birth. 
 Lord Hervey supposes that on the fail- 
 ure of Solomon's line in Jechonias, 
 Salathiel, of the house of Nathan, be- 
 came heir to David's throne, and that 
 he and his descendants were transferred 
 to the royal genealogical table, accord- 
 ing to Jewish law laid down in Num. 
 27 : 8-11. The other divergences of the 
 two genealogies are explained on the 
 same principle. Matthew, he supposes, 
 had two sons, Jacob and Heli. Bui 
 Jacob, the father of Mary the mother 
 of Jesus, dying without male issue, the 
 succession to David's throne devolved 
 on Joseph, the son of Heli. For more 
 on this see Smith's as above, and Alex- 
 ander's Kitto, " Genealogy of Jesus 
 Christ." (3) A better explanation 
 that which supposes that Matthew gives 1 
 the paternal genealogy, and Luke the ' 
 maternal. This is the view most com- 
 monly adopted, and one supported by 
 much ancient authority. Jesus was but 
 the reputed son of Joseph, and hence 
 so far but the reputed descendant of Da- 
 vid. It was necessary to the strict ful- 
 fillment of prophecy that Mary should 
 be of the house of David. And such 
 was the fact, Luke 1 : 27, 32. Wliile it 
 was important that the right of Jesus to 
 the throne of David should be shown 
 through the royal Une, it was equally 
 important that his connection " as con- 
 cerning the flesh," sho (Id be traced 
 through the line of Mary. GeneaJogicftl 
 
20 
 
 MATTHEW I. 
 
 2 * Abraham begat Isaac : and ' Isaac begat Jacob : 
 
 3 and ' Jacob begat Judas and s his brethren : and 
 .■i Judas begat Phares and Zara of ' Thamar ; and 
 ^ Phares begat Esrom : and Esrom begat Aram : 
 
 9. 7; 11. 1; Jar 
 
 23 5 
 ' Ge. 12.3:22.18; 
 
 Gal. 3. 16. 
 <• Ge. 21. 2, 3. 
 • Ge. 25. 26. 
 
 tables are indeed unusual in the case of 
 women, but this difficulty is more than 
 overcome "Fhen we consider the great- 
 ness of Jcous. The genealogy of Luke 
 18 not so much that of Mary as of her 
 most illustrious and ever blessed Son. 
 Moreover, if she vras an heiress, as many 
 suppose, then such a table must of ne- 
 cessity exist. In that case she must 
 marry in her own tribe (Num. 36 : 6-9) ; 
 and her husband must himself enter her 
 family, aud have as it were two fathers. 
 This is especially applicable to Joseph, 
 the husband of Mary. Matthew, speak- 
 ing of his real father, says, " Jacob begat 
 Joseph ;" while Luke, regarding him as 
 having entered the family of Mary, stj'les 
 him, "the son of Heli." This supposi- 
 tion also explains Mary's journey to 
 Bethlehem, where, as an heiress, she 
 with her husband would be registered. 
 The two names, Salathiel and Zoroba- 
 bel, are the same in both (Matt. 1 : 12 ; 
 Luke 3 : 27) ; but their position in the 
 two tables points to different persons 
 bearing the same names, but living at 
 different times. 
 
 Third, Matthew divides his table into 
 three divisions of foiu"teen generations 
 each. The. object of this was doiibtless 
 to assist.the memory, as well as to pre- 
 sent the growth of the genealogical line 
 through the patriarchs to David, its poioer 
 through the royal line to the captivity, 
 its decline from the capti\ity to Joseph, 
 the carpenter. This is thus but a sum- 
 mary of the names here given without 
 reference to any that may, for good rea- 
 sons, have been omitted in the table. 
 All the generations (ver. 17) more 
 probably refers to the first clause of the 
 verse, and may strictly mean all the links 
 between Abraham and Da\id ; but if it 
 be extended to the whole verse, it may, 
 without any violence, mean all that are 
 here given. Some difficulty has been 
 found in making fourteen in each di\i- 
 Bion ; and different arrangements of the 
 names have been made. The best ar- 
 rangement makes the first di\ision begin 
 with Abraham and end \\\th Da\id ; the 
 second, to begin with David and end 
 with Josiah; the third, to begin with 
 \ Jechonias, ending with Jesus. While j 
 
 Da\id is evidently included in the first 
 and second di\isions, no name is men- 
 tioned at the rmim-al to Babylon which 
 can well be repeated. Josiah was too 
 early to be included in the third divi- 
 sion ; and the reference to the begetting 
 of Jechonias about the time of the re- 
 moval would indicate himas the start- 
 ing-point of that division. 
 
 2. Jndas and his brethren. Ju- 
 das is the Greek form of Judah. But 
 why are the bretliren of Judah named, 
 and not those of Abraham, Isaac, and 
 Jacob ? Doubtless because the former 
 were the children of the promise, but 
 the latter were not. As all the sons of 
 Jacob inherited the blessing of their 
 father, it was fitting to recognize the 
 brethren of Judah and thus the whole 
 of Israel, though it had been foretold 
 that from Judah Sliiloh should come, 
 Gen. 49 : 10. 
 
 3. Thamar. The four women men- 
 tioned by Matthew in his genealogy, 
 Thamar, Rahab, Ruth, and Bathshebd, 
 were objectionable according to Jewish 
 law, but chosen of God to be among 
 the ancestors of Christ. Ruth, though a 
 Gentile, chose to be numbered with the 
 people of God, and was an example of 
 piety. The faith of Rahab is recorded in 
 the "Epistle to the Hebrews (11:34). 
 The others doubtless repented of theii 
 grievous sins, and were accepted of God, 
 through faith in the coming Redeem- f 
 er. Christ, however, derives his glory ; 
 from himself, and not from his ahces- • 
 tors. It is not they who honor him, but 
 rather he that honors them. His conde- 
 scension, too, is the more wonderful, the 
 lower he descended in the scs^e of honor 
 in taking on himself our nature. Thus 
 would he humble both Jewish and hu- 
 man pride, and illustrate his sovereignty 
 in choosing the despised .and base of the 
 world, " that no flesh should glory in 
 his presence," 1 Cor. 1 : 29. And did not 
 God intimate, by adopting Thamar and 
 Rahab, Canaanitish women, and Ruth I 
 the Moabitess, into the line of the an- | 
 cestors of Christ, that through him the 
 Gentiles should be saved, and so united 
 to his people as to be " one flock and 
 one shepherd" f 
 
MATTHEW I. 
 
 21 
 
 4 and Aram bcjjat Aminadab: and Anrinadab begat 
 
 5 Naasson : and Naasson begat Salmon : and Salmon 
 begat Booz of ' llachab : and Booz begat Obed of 
 
 fi °'*i{uth : and Obed begat Jesse : and " Jesse begat 
 David the king. 
 
 And ° David the king begat Solomon p of her 
 
 7 that had been the wife of Urias : and i Solomon begat 
 Roboam : and ' Roboam begat Abia : and Abia 
 
 8 begat Asa : and Asa begat Josaphat : and Josaphat 
 
 9 begat Joram : and Joram begat Ozias : and Ozias 
 begat Joatham : and Joatham begat 'Achaz: and 
 
 10 Achaz begat Ezekias : and 'Eztkias begat Ma- 
 nasses : and Manasses begat Anion : and Anion 
 
 11 begat Josias : and " Josias begat Jechonias and his 
 brethren, about t];e time they were ^carried away 
 to Babylon. 
 
 12 And after they were brought to Babylon, y Jecho- 
 nias begat Salathiel : and Salathiel begat ^ Zoroba- 
 
 13 bel: and Zorobabel begat Abiud : and Abiud begat 
 
 14 Eliakim : and Eliakim begat Azor : and Azor begat 
 Sadoc : and Sadoc begat Achim : and Achim begat 
 
 15 Eliud : and Eliud begat Eleazar : and Eleazar be- 
 
 16 gat Matthau : and Matthan begat Jacob : and Jacob 
 begat " Joseph the husband of Mary, '' of whom was 
 born Jesus, ' who is called Christ. 
 
 ' Ge. 29. &5 ; 49 
 8-12 
 
 e (Je. 35. 22-26. 
 
 ^ Oe. .38. 27, etc. ; 
 4(i. 12. 
 
 ' Ge. 38. 6. 
 
 k Ru. 4. 18, etc. , 
 1 Chr. 2. 5, 9, etc 
 
 ' Jo8 6.22-25. 
 
 "Ku. eh. 2. tocli.4 
 
 " 1 Sam. 10. 1, Il- 
 ls ; n. 12. 
 
 2 Sam. 12. 24. 25. 
 P2Sam. 11. 26, 27 
 
 1 1 Chr. 3. 10, etc. 
 ' 1 Ki. 11. 43. 
 
 • 2 Ki. 15, 38. 
 
 ' 2Ki. 16. 20; 20 
 
 21 ; 1 Chr. 3. 13. 
 ° 1 Chr. 3. 15, 10. 
 " 2 Ki. 24, 14-16 : 
 
 25. 11. 
 
 r 1 Chr. 3. 17, 19. 
 ' Ezra 3. 2; 5. 2: 
 Ne. 12. 1. 
 
 • Lk. 1. 27. 
 
 " Mk. 6. 3 ; Lk. L 
 
 35; 2. 7. 11. 
 <= ch. 27. 17. 
 
 5-6. Rachab — David. Some sup- 
 pose certain omissious between Rahab 
 and David, such as were common in He- 
 brew genealo.e:ies. But Matthew agrees 
 exactly witli the line given in Ruth 4 : 
 18-22. It is possible that some unim- 
 portant names were omitted in botli, as 
 the verb beget does not necessarily de- 
 note, in all cases, immediate succession, 
 but may express the relation of ances- 
 tor and descendant. But it is better to 
 account for the 366 years between Rahab 
 and David by supposing the parents very 
 old at the birth of then- children. Rahab 
 was young when she hid the spies (Josli- 
 ua 6 : 33) ; Boaz was far advanced in life 
 when he married Ruth (Ruth 3 : 10) ; 
 and Jesse was verv old when he became 
 the father of Da\id, 1 Sam. 17 : 12-14. 
 
 David the king. Called the king to 
 show the beginning of the rojal line, as 
 a type of Messianic rovalty, and because 
 his throne is given to Christ, Luke 1 : 33. 
 
 11. About the time^carried 
 away.to Babylon. Nebuchadnezzar 
 first took Jerusalem B.C. 606, three 
 years after the death of Josiali, 2 K iugs 
 24 : 1 ; Dan. 1 : 1. Seventy years from 
 this date Cjtus made his decree for re- 
 
 building the temple and the restoration 
 of tlie Jews, Ezra 1 : l-A. The storm 
 was gathering in Josiah's reign, which 
 resulted in the removal to Babylon, 
 though it was delayed on account of hia 
 piety and his zeal in reforming the people 
 and suppressing idolatry, 3 Kings 23 : 
 19, 20 ; 23 : 26, 27. Babylon, capital of 
 the empire of Babylonia, was a cele- 
 brated city situated on both sides of the 
 Euphrates. Its walls are described as 60 
 miles in circumference, entered by 100 
 brazen a:ates, 25 on each side. 
 
 12. Jechonias. Jeremiah (23 : 29, 
 30) liad prophesied of Coniali or Jehoia- 
 chin, or as here, Jechonias, " Write Uiis 
 man childless," and that no man of his 
 seed should prosper, sitting on the 
 throne of David. How then could come 
 of him Jesus, the Messiah ? It may be 
 answered : 
 
 First, that the prophet spoke of him 
 not as an indi\idual, for he had children ; 
 but as a king, for none of his children 
 became king. He was the furthest in 
 descent from Da\id, who reigiied in Ju- 
 dah. So it seems to be explained in Jer. 
 22 : 30. But if this does not f uUy satisfy 
 the miud, it may be 3ai<l, secotidly, thai 
 
22 
 
 MATTHEW L 
 
 B.C. 5. 
 
 17 So all the generations from Abraham to David 
 are fourteen generations : and from David until the 
 carrying away into Babylon are fourteen genera- 
 tions : and from the carrying away into Babylon 
 unto Christ are fourteen generations. 
 
 The Divine origin and the hirth of Jesus, 
 
 18 NOW the •* birth of Jesus Christ was on this 
 wise : When as his mother Mary was espoused to 
 Joseph, before they came together, she was found 
 
 19 with child " of the Holy Ghost. Then Joseph her 
 
 « Lk. 1. 87, etc. 
 
 Lk. 1. 35; GaI 
 4. 4, 5. 
 ' Lk. 2. 25. 
 
 husband, being 'a just man, and not willing sto « Deu. 24. i. 
 
 Jesns was not of the seed of Joseph, 
 but of Mary, whose descent is traced 
 through Nathan, to David. He had 
 only a legal claim to the throne of 
 David through Joseph, his reputed 
 father. 
 
 18-25. Account of the birth of 
 Jesus. Found only in Matthew. Com- 
 pare Luke 3 : 4-31. 
 
 This account probably corresponds 
 with the time of Mary's return from 
 Tisiting Elisabeth. It should be noted 
 that, in ver. 16, Matthew did not say, 
 Joseph begat Jesus, but that he was " the 
 husband of Mary, of whom was bom 
 Jesus," thus intimating that Joseph was 
 not his father. Matthew, therefore, next 
 proceeds to give such an account of 
 his real birth as will explain his lan- 
 guage, and show his divine origin. 
 
 18. On this wise* After this man- 
 ner. Espoused. Betrothed. Jewish 
 parents were wont to arrange in regard 
 to the marriage of their children, some- 
 times according to the previous choice 
 of the son, and with some regard to the 
 consent of the daughter. Gen. 34 : 4, 39, 
 58 ; Jud. 14 : 3, 3. A dowry was given 
 by the suitor to the parent and brethren 
 of the bride. The interval between be- 
 trothal and the celebration of marriage 
 was generally ten or twelve mouths, 
 Deut. 30 : 7 ; Jud. 14 : 8. During this 
 time the betrothed remained at her 
 father's house. 
 
 Joseph resided at Nazareth, as also 
 did Mary (Luke 1 : 26 ; 3 : 4), and fol- 
 lowed the occupation of a carpenter, to 
 which Jesus was also trained, Mark 6 : 3. 
 See on ch. 13 : 55. But Uttle is said of 
 him in the Gospels, the last reference 
 being that of his return from the Pass- 
 over when Jesus was twelve years of 
 age. Wiat was his age when he mar- 
 
 ried, and when he died, are alike un- 
 known. That he died before the cru- 
 cifixion is quite certain from what ia 
 related in Johu 19 : 37, and from the ab- 
 sence of his name in those passages in 
 the Gospels where allusion is made to 
 Mary and the brethren of Jesus. 
 
 Little is said of Mary by the Evan- 
 gelists after their account of the birth 
 of Jesus. No intimation is given of her 
 sinlessness from birth, which is now a 
 doctrine of the Romish Church. The 
 Scriptures teach positively that aU the 
 race have fallen in Adam , with the ex- 
 ception of Christ, and that they can be 
 saved only through him. Acts 4 : 13 ; 
 Rom. 3 : 10, 33 ; Gal. 3 : 33 ; 1 John 1 : 
 8. The entire silence of the New Tes- 
 tament after the tirst chapter of the 
 Acts in regard to her, and the language 
 of Jesus recorded iu :h. ''.3 : S>-50, 
 Luke 3 : 49, 50, and John 3 : 4, are alike 
 against this doctrine and that of miiC- 
 ing her an object of worship. See on 
 ch. 3 : 11, and Luke 1 : 47, where Mary 
 confesses her own need of a Savior. 
 She appears at the cross CJohn 19 : 35, 
 36), but is not mentioned in connection 
 with the resurrection. Her name ap- 
 pears for the last time in the N. T. in 
 Acts 1 : 14. How long she Uved after 
 this, and where she died, are unknown. 
 Tradition is very conflicting on these 
 points. One is. that she went to Ephe- 
 sus with the Apostle John, and died 
 there in the year 63. 
 
 Of the Holy Ghost. Ghast in oUqt 
 English signifies spirit, but in the Eng- 
 lish of the present day is applied almost 
 exclusively to the apparition of a depart- 
 ed human spirit. Hence Holy Sjnrit is 
 the better designation of the third per- 
 son of the Godhead. Jesus was not be- 
 gotten by ordinary generatiot ; but hi£ 
 
B.C. 5. 
 
 MATTHEW I. 
 
 28 
 
 make her a public example, was minded to put her 
 20 away privily. But while he thought on these 
 
 things, behold, ""the angel of the Lord appeared i" ch. 2. 19 ; Lk. 
 unto him in a di'eam, saying, Joseph, thou son of ^^'26; 2.9. 
 David, fear not to take unto thee Mary thy wife : 
 
 body was created by the direct power 
 of God, Luke 1 : .35 ; Hcb. 10 : 5. The 
 Evangelist carefully guards the purity 
 and innocence of Mary, in that he says 
 that this occurred " before they came to- 
 gether." 
 
 19. The Jews regarded betrothed per- 
 sons as husband and wife, and unfaith- 
 fulness was treated as adultery. Hence 
 Joseph is styled her hnsband. See 
 "thy wife," in ver. 20. 
 
 A just man. Upright, righteous. The 
 v/ord just has been falsely explained as 
 meaning kind, tender-hearted, but no 
 such use of the word can be found in 
 the New Testament. His being jiist is the 
 reason for putting her away. So Dr. 
 Conant, and others. 
 
 A public example ; by punish- 
 ment, being stoned to death, Deut. 23 : 
 23, 24. But according to the highest 
 critical authorities, it should read, ex- 
 pose her openly. Though Joseph's sense 
 of right led him to decide upon a di- 
 vorce, yet he was unwilling to expose 
 her openly to shame and panislunent. 
 Mary had doubtless told hun all the cir- 
 cumstances, but he Avas unable to share 
 her faith. Suspicious yet uncertain, 
 and well knowing the virtuous charac- 
 ter of Mary in the past, it would have 
 been unjust in him to have proceeded to 
 the extreme measures of the law (Deut. 
 23 : 23, 2i), or to have exposed her to 
 shame by a public divorce. Privily, 
 Pfivately. The law of Moses gave the 
 husband the power of divorce. He could 
 ^ve a bUl of divorcement publicly, as- 
 signing the reason, or he could give a 
 private kind of divorce in which no rea- 
 son would be assigned, and the dow- 
 ry would not be forfeited. Joseplv, im- 
 willing to do the former, " was minded," 
 rather desirous, to do the latter, in which 
 case the child might be regarded as his 
 son. His mind was yet in doubt, and he 
 still undecided as to what to do. 
 
 30. But while he thought, etc. 
 The inward struggle continues. Thus 
 God subjected both Mary and Joseph to 
 trial, and Christ to humiliation. Mary, 
 supported by strong faith and the words 
 of the angei Galiriel, could well endm-e 
 
 for a time suspicion. Joseph could not act 
 hastUy against one he so tenderly loved, 
 and in a case so closely affecting his own 
 happiness, character, and reputation. He 
 kept revolving these things in liis mind. 
 God at length came to hi"s relief. God 
 causes his chosen people in every age 
 to pass through trial, but at the proper 
 time he comes to their rescue. 
 
 The angel of the Lord. The 
 angel of the Lord, or the angel Jehovah, 
 is the usual title of the second person 
 of the Godliead, in the Old Testament ; 
 but here an angel (for so it is in the ori- 
 ginal) probably refers to the angel Ga- 
 briel, who appeared to Mary, Luke 1 : 
 26. Afigel means messenger, Luke 9 : 53. 
 It is applied to prophets (Isa. 43 : 19), 
 to priests (Mai. 3 : 7), and even to in- 
 animate objects, Ps. 104 : 4. But gene 
 rally in the Bible the word is appliec 
 to a race of intelligent beings of a high- 
 er order than man, who surround the 
 Deity, and are messengers or agents in 
 administering the affairs of the world, 
 and are sent forth to minister to those 
 who shall be heirs of salvation, Dan. 
 10 : 20, 21 ; Acts 7 : 30 ; Heb. 1 : 14. The 
 existence of angels accords with rca 
 sou as well as with revelation. As we be- 
 hold in creation a descending order ol 
 beings below man, so it is natural t") 
 suppose that there is an ascending ordti' 
 above man toward the infinite God. 
 
 In a dream. God has employed 
 various ways in revealing his wUl, " hy 
 dreams, visions, assuming a human ap- 
 pearance, angels, direct announcement, 
 etc. Revelation by dreams was com- 
 mon iinder the old dispensation, and 
 appears to have been the lowest mode 
 of divine communication. How the 
 true was distinguished from the false 
 we know not. God, however, who 
 gave the dream, enabled the dreamer to 
 recognize it as from Him. Mary re- 
 ceived the highest order of revelation, 
 an open announcement by the angel 
 Gabriel; Joseph, the lowest order by 
 an unnamed angel in a dream. To her 
 the communication was of a future 
 event ; to htm of a present fact. Christ 
 having come and finished his sacriQciU 
 
24 
 
 MATTHEW I. 
 
 B.C. 5. 
 
 ' for that which is conceived in her is of the Holy j^ ver. 18. 
 
 21 Ghost. ''And she shall bring forth a son, and thou , pan!' I!' ^4-26; 
 shalt call his name Jesus : for ' he shall save his 
 
 22 people from their sins. Now all this was done that 
 it might be fulfilled Avhich was spoken of the Lord 
 
 23 by the prophet, saying, "' " Behold, a virghi sliall 
 be with child, and shall bring forth a son, and they 
 
 John 1. 29; Ac. 
 3. 26; 4. 12; 5. 
 31; Tit. a. 14; 
 1 Johu 3. 5. 
 Is. 7. 14. 
 
 •work, tlie Holy Spirit having been sent, 
 and tlie Scriptures completed, revela- 
 tion by dreams, visions, etc., is no long- 
 er needed. 
 
 Son of David. Descendant of 
 David. See on ver. 1. Tliis title would 
 remind Josepli of his royal descent, and 
 prepare his mind for the announcement 
 of the Messiah. Mary thy wife. He 
 is also reminded of the relation subsist- 
 ing between him and Mary liis betroth- 
 ed, and he is exhorted to consummate the 
 marriage. The reason why he should 
 not fear to take her to him is given in 
 what follows. Conceived. Begotten 
 by the miraculous power of the Holy 
 Spirit. It was fitliug that the creative 
 power of God should be exercised in the 
 second Adam, as well as in the first, 
 Luke 1 : 35. 
 
 21. Bring forth a son. "It is a 
 slight but significant difference between 
 tlxis and the similar assurance made to 
 Zecliarias (Luke 1 : 13), that the pro- 
 noun to thee is omitted here, because 
 our Lord was to be brought fortli not 
 to Joseph, but to God." — J. Addi- 
 son Alexander. Shalt call. Ex- 
 pressing what he should do by divine 
 appointment. Jesus. Sec on ver. 1. 
 His name was prophetic of the divine 
 talvation of which he would be the au- 
 thor. Heb. 5 : 9. 
 
 He shall save his people. Ife is 
 emphatic. He alone shall save ; salva- 
 tion shall only be through liim. Here 
 do we see the general meanin? of liis 
 name, and why he was so called. By 
 Aw people Joseph doubtless under- 
 stood the Jews, but in its wider and 
 spiritual application, it included the 
 whole Israel of God, of all ages and from 
 all nations. We have thus the true and 
 spiritual character of Christ presented 
 before his birth. 
 
 From their sins. Here is brought 
 to view the sjiiritiial nature and design 
 of Christ's office and work. It is not 
 said from any temporal calamity, or any 
 earthly pc wer, but from their sins. It is a 
 
 salvation from sin itself ; yet salvation 
 from sin includes salvation from the 
 effects of sin — guilt, punishment, and 
 misery. Notice also that salvation and 
 holiness are inseparable. Christ does 
 not save his people in their sins, but 
 from their sins. There is no salvation 
 except from sin ; and we have no evi- 
 dence that we are his people, unless we 
 are saved from the power and dominion 
 of sin. Thus this verse- brings to view 
 the great work of the Redeemer : Jesus 
 the only Savior : his people, the saved ; 
 from what they are saved, their sins ; 
 and all that he did, and does, and shall 
 do, for their salvation, by his life, death, 
 resurrection, the Holy Spirit in renewal 
 and sanctification, his intercession, his 
 grace and power in their behalf, their 
 future bodily resurrection and glorifica- 
 tion, and their presence and partieipa 
 tiou with him in heaven. 
 
 22. Now all this was done. The 
 language not of the angel but of the 
 Evangelist. Literally, and all ifiis Jioi 
 come to pasfi, the perfect being used in 
 the Greek. It is characteristic of Mat- 
 thew to point out the fulfillment of pro- 
 phecv, ch. 2 : 6, 15, 18, 23 ; 3:3; 4 : 14 ; 
 8: 17; 12: 17, etc. 
 
 That it might be fulfilled. In 
 order that it might be, etc., is the uni 
 form meaning of this phrase in the New 
 Testament, referring to the direct fulfill- 
 ment of some prediction, type, or typi- 
 cal ])rophecy. We catch here a glimpse 
 of a twofold reason for the fulfillment 
 of proi>hecy : First, that the power, 
 trutli, and faithfulness of God should 
 not be compromised ; Second, that his 
 purposes as revealed shoiild be carried 
 out. Hence it is said, " Now all this was 
 done that," etc. Tjqjes and prophecies 
 are not the cause of event*, but simply 
 the revelation of God's will concerning 
 them. 
 
 Of the Lord by the prophet. Rath- 
 er, "ft.v the Lord," as the author of the 
 prediction, and '■'■through the prophet," 
 as the medium of its communication. 
 
B.O. 
 
 MATTiii!jW I. 
 
 25 
 
 shall call his name Emmanuel." which beinjj intcr- 
 
 24 prettd is, " God with us. Then Joseph beintj raised 
 from sleep did as the angel of the Lord had bidden 
 
 25 him, and took unto him his wdfe : and knew her 
 not till she had brougiit forth ° her firstborn son : 
 and he called his name Jesus. 
 
 ' Tf. 8. 8-10- P (, 
 John 1. ]<i , 1,. 
 9. 5; C'dl. g. " 
 1 Tim. 3. 16. 
 
 Ex. 13 2; Ntini 
 8.17:Lk.2. 7,21. 
 
 23. Behold a virgin shall be, etc. 
 More exactly, t/ie viiyiii, the particular 
 one in whom the prophecy was fulfilled. 
 This prediction is recorded in Isa. 7 : 14, 
 and iinuouneed to Ahaz, king of Judah, 
 about 742 B.C. The laud of Judah was 
 invaded by the two kings of Israel and 
 Syria. Isaiah is directed by the Lord to 
 go to Ahaz, who was greatly alarmed, 
 and announce to him his deliverance, 
 and the overthrow of both Syria and 
 Israel. As a pledge or token that these 
 things should come to pass, the prophet 
 was directed by the Lord to mention 
 a sign, namely, a virgin should have a 
 Bon and should call his name Iniman- 
 Qcl, and before he should arrive to years 
 of discretion, the kings of Israel and 
 Syria should be cut ofl'. The prediction 
 seems to have an immediate reference 
 to an event which was shortly to take 
 place. Yet Matthew unmistakably 
 points to its fulfillment in the child 
 Jesus. This difficulty is best explained, 
 we think, by regarding this prediction 
 as a typical prophecy, having a double 
 reference, first to some birth soon to 
 take place in the ordinary course of na- 
 ture; and secondly, to the miraculous 
 incarnation of our Lord. The prophecy 
 included both, as type and antitype, 
 strengthened rather than weakened by 
 the former, as both the prediction and 
 type concentrated in Christ. The prin- 
 ciple here involved, we believe, is the 
 explanation of those passages which the 
 old expositors interpreted in a double 
 sense, and which many modem com- 
 mentators explain as a mere accommo- 
 dation. Olshausen has well remarked : 
 " But the difficulty can be removed by 
 our acknowledging in the Old Testa- 
 ment prophecies a twofold reference to 
 a present lower subject, and to a future 
 higher one. With this supposition we 
 can everywhere adhere to the imme- 
 diate, simple, grammatical sense of the 
 words, and still recognize the quota- 
 tions of the New Testament as prophe- 
 cies in the full sense. And it belongs 
 in the peculiar arrangement and adjust- 
 ment of Scripture, that the life and the 
 3 
 
 substance of the Old Testament were 
 intended as a mirror of the New Testa- 
 ment life, and that in tlie person of Chrisi 
 particularly, as the re])resentative of the 
 New Testament, all the rays of Old Tes- 
 tament ideas and institutions are concen- 
 trated as a focus." 
 
 Some suppose the immediate fulfill 
 ment of the prophecy to be related in 
 Isa. 8 : 1-4. But the child was not 
 called Immanucl. Others suppose the 
 birth of a child of Ahaz to be intended. 
 Certainty can not be attained in regard 
 to this. But while it is uncertain what 
 child is meant in Isaiah's day, Matthew 
 clearly declared Jesus to be the child 
 to whom both the prophecy and type 
 pointed. In Marv and Jesus was a lite- 
 ral fulfillment, Luke 1 : 34, 35. 
 
 Immanuel. A Hebrew word, mean- 
 ing God with lis, and quite synonymous 
 with Jesus, the meaning of which in- 
 cludes both Jehovah and salvation. 
 See on ver. 1. As apphed to the child 
 of Isaiah's day, it was simply expres- 
 sive of God's presence with the Jews to 
 deliver them. But the full meaning of 
 the name was only realized in Christ, 
 the incarnate God, the God-man. Many 
 names among the Jews had been com- 
 pounded of Jehovah or God and some 
 other word. Thus Isaiah means, " the 
 salvation of Jehovah;" Elijah, "Salva- 
 tion of God;" Eli, "my God;" Eliab, 
 "God is Father;" Eleazar, "help of 
 God." In none of these instances, 
 however, does the name indicate divinity 
 connected with the persons so called, no 
 more than Immanuel did in the child so 
 named in Isaiah's day. Yet in so com- 
 mon a practice may we not see the long- 
 ing of the ancient people of God for 
 the promised seed, the " man with Jeho- 
 vah" ? Gen. 4 : 1. The use of Jeho- 
 vah or God in the name of the Jews, 
 therefore, so far from militating against 
 a higher sense, was but preparatory and 
 prophetic, a preparation of suitable 
 language to ex^iress an incomprehen- 
 sible fact, types, prophetic longings, 
 and prophecies of that One, who was 
 truly and emphatically Immauuel, God 
 
26 
 
 MATTHEW II. 
 
 B.C. 4 
 
 Vidt of tJie Magi. 
 
 II NOW when p Jesus was born in Bethlehem of Ju- p Lk. 2. 4-7. 
 dtfia in the days of Herod the king, behold, there 
 
 MANIFESTED IN THE FLESH. John 
 
 1:14 
 
 24, 2.5. Joseph was obedient to the 
 heavenly vision, and immediately mar- 
 ried Mary with the usual Jewish cere- 
 monies. Her virginity continued, liow- 
 ever, till the birth of Jesus. The lan- 
 guage here, as well as subsequent his- 
 tory, implies that she continued to Uve 
 after the birth of her first-boru, as the 
 wife of Joseph, ch. 3 : 13, 20. 
 
 Her iirsUborn son. The oldest 
 manuscripts and the best critical autho- 
 rities read, a son, omitting the words, 
 her first-born. That Jesus was her tirst- 
 boru is, however, distinctly taught 
 throughout the whole account of his 
 birth, and distinctly stated by Luke (ch. 
 3 : 7). This passage, in connection with 
 the one referred to in Luke, shows that 
 there was nothing repugnant in the 
 idea that Mary might have had otlier 
 children, and indeed alfords a presump- 
 tion that she had. The language, And 
 kiiew her 7iot till, is rather against tlian 
 for her perpetual virginity. See cli. 13 : 
 55; Luke 3 : 7. His name Jesus. 
 Joseph conferred it upon him in accord- 
 ance with the divine command, on the 
 eighth day, at the time of his circumci- 
 sion, Luke 3 : 21. 
 
 Remarks. 
 
 1. A preparation had been going on 
 in the world's history for the coming 
 of Christ. Toward him all events were 
 converging through the famiUes of 
 Abraham and David, ver. 1 ; Gal. 4 : 4. 
 
 .So let our hearts converge through 
 "every human affection toward Jesus, 
 John 6 : 68. 
 
 2. How fleeting is human life ! One 
 generation passeth away and another 
 Cometh, vers. 3-16 ; Ps. 90 : 13. Though 
 our names may not be handed down to 
 posterity, let us see to it that they are 
 written in heaven, Luke 10 : 20 : Phil. 
 ^ :3. 
 
 3. Pious ancestors do not confer ho- 
 liness on their children. Some of the 
 links between David and Christ were 
 wicked men. Yet even they were made 
 to do their part toward bringing the 
 Messiah into the world, ver. 8-13; ch. 
 3:9; Ezek. 18: 20. 
 
 4. The miraculous birth of Jesus is 
 typical of the second birth in man. In i 
 his birth was the united operation of the 'ik^ 
 Holy Spirit and the word; so the be- 
 liever is born of the Spirit, and begot- 
 ten by the word of truth, ver. 18 ; J olin 
 3:5; James 1 : 18. y. 
 
 5. As through woman came the fall, r~ 
 so by means of woman came salvation ' 
 from the consequences of the fall, ver. 
 
 31 ; Gal. 4 : 4 ; 1 Tim. 3 : 14. 
 
 6. Christ is the only Savior from sin, 
 ver. 21 ; John 13 : 33 ; 14 : 6 ; Acts 4 : 13. 
 
 7. In Joseph we have an example of 
 patience and kindness. Like him we 
 should be careful lest our sense of jus- 
 tice lead us, in our ignorance, to do 
 that which is most unjust. God will 
 make known the path of duty to those 
 who commit their affairs to him, vers. 
 19, 20 ; Ps. 113 : 4; Pro v. 3 : 5, 6; Isa. 
 36 : 7. 
 
 8. In fulfilling the promises in the 
 coming of Christ, God has given us a 
 pledge that all his promises shall be f ul- 
 tilled. For Christ is the embodiment of 
 all promises — aU being " yea and amen 
 in Christ Jesus," vers. 33, 23; 2 Cor. 
 1:30. 
 
 9. Christ is the Immanuel, the God with 
 ■us, to his people, ver. 33 ; ch. 38 : 20 ; 
 John 1 : 14 ; Rom. 9 : 5 ; 2 Cor. 5 : 19; 
 Col. 3:9; Rev. 31 : 3. 
 
 10. Many of God's gems are found 
 amid poverty and obscmity. God hon- 
 ored Mary, an obscure wgin, betroth- 
 ed to a carpenter, as the mother of the 
 heir of aU things, vers. 24, 25 ; Heb. 
 11: 6; James 2: 18. 
 
 CBLA.PTER n. 
 
 Having given the genealogy of Jesus, 
 and an account of his miraculous birth, 
 Matthew proceeds to relate how the re 
 presentatives of the GentUe world cami! 
 and paid homage to Jesus, who had 
 been born at Bethlehem; how Jesus 
 was carried into Egypt, thus escaping 
 the murderous designs of Herod; and 
 how he retui'ned thence and resided at 
 Nazareth — all in fulhUment of prophe- 
 cy, showing that he was the Messiah 
 foretold in the Old Testament Scrip 
 tm-es. 
 
B.C. 4. 
 
 MATTHEW II. 
 
 27 
 
 1-12. Visit of the Wise Men from 
 THE East, who do homage to Jesus and 
 oUer him gifts. Recorded only by Mat- 
 thew. Joseph and Mary, with Jesus, 
 liad probably been to Nazareth (Luke 
 2 : 39), and returned to Bethlehem to re- 
 side there. See on vers. 11, 2'.i. 
 
 1. Now Avhen Jesus Avas born. 
 .lesus having lieen liorn. For a de- 
 tailed account of his birth sec Luke 2 : 
 1-20. Much liAs been written in regard to 
 the time of the Savior's birth. The exact 
 day and year can not be ascertained with 
 certainty. Dionysius the Small, a Scy- 
 thian by birth and an abbot at Rome, 
 in the year A.D. 526, published an 
 Easter cycle, in which he fixed the birth 
 of Christ to the 754th year of Rome. 
 This is the era from which it has been 
 common to reckon. But it has long 
 been admitted that Dionysius made an 
 error of at least four years. According 
 to Josephus and Dion Cassius, Herod the 
 Great died in the 750th year of Rome, 
 probably a few days before the passover 
 of that year. If Christ was bom that 
 year, the event would thus be four years 
 before the common era. But Jesus must 
 have been born several months before 
 the death of Herod. The coming and 
 the \'isit of the wise men, the stratagem 
 of Herod, the murder of the infants, 
 and the flight into Egypt, were all em- 
 braced in this period, all which would 
 seem to indicate that the common era 
 is too late by at least five years. Jesus 
 must have been born at least in the 
 autumn before Herod's death. Some 
 learned men fix it one or two years 
 earlier. See on ver. 16. 
 
 But greater doubt hangs over the day 
 of Christ's birth. It is a historical fact 
 that early Christians did not commemo- 
 rate the birth of Christ. Clement of 
 Alexandria, A.D. 215, mentions some 
 who designated the 20th of May as the 
 day of our Savior's birth. Others regard- 
 ed the lyth or 20th of April as the birth- 
 day. Oriental Christians in the third 
 and fourth centuries kept the 6th of 
 January as the day of the Savior's bap- 
 tism and birth. The twenty-fifth of De- 
 cember was solemnized in the fourth 
 centurj in the West, as the birth-festi- 
 val, and this day came soon to be looked 
 upon as the day of birth. The latter 
 day is not supported by the circum- 
 stances of the case. The census or re- 
 gistering, which was taking place at 
 our Savior's birth (Luke 2 : 1-^), and 
 which made it necessary for every man 
 
 and woman to repair to the homestead 
 of the family, thus occasioning long 
 and innumerable journeys, would hard- 
 ly be carried on in mid-winter. Neith- 
 er is it probable that the shepherd.? 
 would then be "abiding in the field, 
 keeping watch over the tlock by night.'' 
 According to Talmudical writers, the 
 flocks were brought in from the fields 
 about the beginning of November, and 
 driven out again about March. G res- 
 well in his Dissertations ujjon the har- 
 mony of the Gospels, endeavors to show 
 that our Savior's birth, baptism, and 
 death were each at the time of the pass- 
 over. This theory commends itself to 
 the pious heart, but it is after all only 
 a conjecture. It is enough for us to 
 know that the inspired writers did not 
 record the day of our Savior's birth, 
 and it is well to leave it where the Holy 
 Spirit has left it. 
 
 Bethlehem of Judah. In distinc- 
 tion from another Bethlehem in Galilee, 
 in the tribe of Zebulun, mentioned in 
 Josh. 19 : 15. Bethlehem, which signi- 
 fies "house of bread" — fitting name 
 for the place where " the bread of life" 
 was bom — so called perhaps on ac- 
 count of its fertility, was a small town 
 about six miles south of Jerusalem. 
 Its earlier name, Ephratah, which means 
 "land" or "region," probably included 
 its environs. Its earliest notice by the 
 sacred historian is Gen. 35 : 16-20, when 
 Jacob was bereaved of his beloved 
 Rachel. It was the scene of the touch- 
 ing story of Ruth and the ancestral 
 seat of the house of David. It was call- 
 ed the city of David (Luke 3 : 4), be- 
 cause it was the place of his nativity. 
 It was situated on an eminence. The 
 hills around it were clothed with vines, 
 fig-trees, and almonds, and the vaUeys 
 bore rich crops of grain. It was forti- 
 fied by Rehoboam (2 Chron. 11 : 6), but 
 remained an unimportant place (Mic. 
 5 : 1), not even mentioned by Joshua and 
 Nehemiah among the cities of Judah. 
 Modern travelers speak of the fertility 
 of the surrounding region. At present 
 Bethlehem is a small but populous town, 
 containing about 4000 inhabitants, most* 
 ly belonging to the Greek Church. 
 
 Herod the king. Jiidea was a 
 province of the Roman empire, and 
 this person was Herod the Great, the 
 son of Antipater, an Idumsean or 
 Edomite, who was born at Ascalon, 
 Judea, 71 B.C. Various accounts are 
 given of his aucestrj', some holding that 
 
28 
 
 MATTHEW II. 
 
 B.C. 4 
 
 2 came wise men "J from the East to Jerusalem, saying, ' Ge. 85. 6 ; l KL 
 'Where is he that is born King of the Jews ? for rch.l21.5- Ps.a 6 
 
 he was of the stock of the principal 
 Jews, who came out of Babylon into 
 Jud(^a, and others that he was a half 
 Jew, and of a proselyte family. See on 
 ver. 22. He was declared king of Judea 
 by a decree of the Roman senate, about 
 41 B.C., and for thirty-seven years reign- 
 ed under the supremacy of Rome. On 
 account of his distinguished exploits in 
 war, his marked abUity in governing and 
 defending the counti"y, and his works 
 of public improvements, he is caUed 
 Herod the Great. He strove to in- 
 
 fratiate himself into the favor of the 
 ews by acts of muniticence and gene- 
 rosity, and thus he began to build the 
 temple at Jerusalem ; while at the same 
 time he courted the favor of Rome by 
 concessions to heathenism, and building 
 an amphitheatre without the walls of 
 Jerusalem, in which the Roman com- 
 bats with wild beasts and gladiators 
 were exhibited. He, notwithstanding, 
 failed to gain the aifection of his sub- 
 jects, who were prejudiced against him 
 as a foreigner, and hated him for his 
 concessions to heathen customs and for 
 his numerous cruelties. Josephus re- 
 presents him as " a man of great barba- 
 rity and a slave to his passions." The 
 murder of the infants at Bethlehem 
 was but one of his many acts of hke na- 
 ture. His reign, however, was very 
 successful. For thirty years Judea was 
 undistm-bed by war. The world, too, 
 was at peace, under Augustus, the Ro- 
 man Emperor. It was a titling time 
 for the coming of the Prince of Peace. 
 .The last forty days of his Ufe were 
 sp«nt at Jericho and the baths of Callir- 
 rhoe. The visit of the wise men must 
 have therefore been before this; for 
 they found him at Jerusalem. 
 
 Wise men from the east. Ma- 
 aiaiis. This term was originally applied 
 (0 a priestly caste of the ancient Per- 
 sians, who cultivated astrology, medi- 
 cine, and the Uke. An order of them 
 existed at Babylon, of which Daniel 
 was made president, Dan. 2 : 48. The 
 name was afterward applied to eastern 
 philosophers in general, who followed 
 them in cultixatingthe sciences. They 
 were widely known as "«.■« me7i, and 
 were supposed to possess secret know- 
 ledge both in science and rehgion. The 
 term which was lirst used in a good 
 
 sense, was also used afterward in a bad 
 sense. The wise men here mentioned 
 belonged to the former and earlier class ; 
 Simon Magus to the latter and corrupt 
 class. Acts 8 : 19. The particular part of 
 t/i£ ecuit from which these wise men came 
 is unknown. The east may mean Ara- 
 bia, Persia, Parthia, or Babylonia. It 
 more naturally points to the countries 
 be3-ond the Euphrates, of which Persia 
 formed a pait, where the Magjan philo- 
 sophy had its chief seat. It has ';een 
 calculated that they could not have been 
 less than four months in coming from 
 their distant home to Jerusalem. The 
 narrative implies that they came from 
 a distance, and that they were Gentiles. 
 The Jews called Christ king of Israel ; 
 the Gentiles, king of the Jews, ch. 27 : 29, 
 42; John 1 : 49; 12: 13; 18: 33. 
 
 To Jerusalem. It was natural for 
 the wise men to come to Jerusalem, the 
 capital of Judea, on their mission. 
 Their arrival must have been after the 
 circumcision of Jesus, and his presenta- 
 tion in the temple, Luke 2 : 23-38. The 
 case of Ezra (Ezra 7 : 9) shows that the 
 journey from beyond the Euphrates 
 could be accomplished in four months. 
 Jcnisalem signifies dwelling or founda- 
 tion of peace. It was once called Salem, 
 and was the abode of Melchizedek, Gen 
 14 : 18. It was afterward called Jehus, 
 Jud. 19 : 10. When Da\id reduced it, 
 the hill Zion was also called the city of 
 David, 2 Sam. 5 : 6, 9. After it came 
 into the possession of the Israelites, the 
 sacred writers apply Jerusalem to the 
 whole city as its common name. It 
 was destroyed by the Chaldeans, but re- 
 built by the Jews on their return from 
 exile. Herod expended large sums in 
 its embellishment. It was built on four 
 hiUs : Zion on the south, which was the 
 highest, and contained the citadel and 
 palace; Moriah on the Ciist, on w Uv4 
 stood the temple ; and Acra and Bezetba, 
 north of Zion and covered with the 
 largest portion of the city. Jerusalem 
 is near the middle of Palestine, about 
 thirty five miles from the Mediterra- 
 nean, and about twenty-five miles from 
 the Jordan and the Dead Sea. Its ele- 
 vation rs 2610 feet above the former sea, 
 and 3927 feet above the latter. 
 
 2. He that is born King of the 
 Jews. So the Gentiles styled the Mep- 
 
B.C. 4. 
 
 MATTHEW II. 
 
 29 
 
 we have seen ' his star in the east, and are come to le. 9. e, 7. 
 
 Biah. Sec on preceding verse. The 
 language here implies that lie was re- 
 cently bom. Doubtless there was at 
 this time a general expectation through- 
 out the east of a new and universal em- 
 pire to arise in Judea. Suetonius, a 
 Roman liistorian, speaks of it in his 
 lift of Vespasian (chap. 4), and 
 Tacitus alludes to the same. Jose- 
 phus and Philo, Jewish historians, also 
 mention a similar expectation. This 
 expectation must be traced to the be- 
 lief universally held by the Jews of the 
 coming Messiah. They were then spread 
 throughout the known world; the 
 greater part of the ten tribes remained 
 in the east, and many proselytes had 
 been made from among the sincere in- 
 quirers of all countries. These were 
 looking for a Messiah who should be 
 a temporal prince, deliver them from 
 bondage, and rule over the world. The 
 wise men were assured that the king of 
 the Jews was born ; their only inouiry 
 was, JVhm-e? 
 
 Have seen his star. More exact- 
 ly. We saw his stw. It was his star. 
 What kind of a star it was, and how the 
 wise men could distinguisli it as his, we 
 are not told. A beautiful and inge- 
 nious theory based on astronomical cal- 
 culations, first made by Kepler, is held 
 by some of the most learned modem 
 commentators. It is found that a con- 
 junction of the planets Jupiter and Sat- 
 urn took place in the year of Kome 747, 
 first on the 20th of May, and again Oc- 
 tober 37th, and November 12th — or, ac- 
 cording to more recent calculations, De- 
 cember 5th. The conjunctions occur- 
 red in the constellation Pisces, just in 
 that part of the heavens in which, 
 according to astrological science, 
 signs betoken the greatest and most 
 notable events. During the six months 
 the planets kept near together. Al- 
 ford, on this passao;e, supposes that the 
 wise men saw the farst of these conjunc- 
 tions ; then took their journey, arriving 
 at Jerusalem in a little over five months ; 
 and going to Bethlehem, in the evening, 
 the Isovember conjunction being before 
 them in that direction, and arriving 
 there at eight o'clock, at which time it 
 would be in the meridian. This would 
 fix our Savior's birth at about six years 
 before our common era. Others, having 
 ascertained that the Chinese astronomi- 
 
 cal tables record the appearance of a 
 new star, two years later, conclude that 
 our Lord wivs born four years earlier 
 than the usual era. Supposing that tlie 
 ■wise men observed both of these, might 
 harmonize with the fact tliat Herod 
 caused all the children of Bethlehem, 
 of two years old and under, to be put 
 to death. The appearance of these rare 
 phenomena about the time of the Sa- 
 vior's birth is remarkable, and especial- 
 ly in that part of the heavens. Us- 
 ees, Tfie Fishes, which was supposed to 
 be connected with the Jews. And it is 
 argued in favor of this tbeor;', that God 
 adapts himself in his providence to the 
 imperfect knowledge and conceptions 
 of men; that accordingly he directed 
 the devout minds of these wise men, 
 through tlieir knowledge of astrono- 
 mical science, to the Messiah ; and that 
 there is no reason for supposing a 
 miracle, so long as the appearance of 
 the star can be exi^lained by science and 
 history. 
 
 WhUe this explanation may satisfy 
 some minds, to our own it seems to par- 
 take too much of speculation. It does 
 not seem fuUy to accord with the fact 
 that they knew it to be the Messiah's 
 star, and with the statement that the 
 star led them forward, " till it came and 
 stood over the place where the child 
 was," ver. 9. Moreover, the definite 
 term star, in the original, though apply- 
 ing to any star, planet, comet, or me- 
 teor, would harclly be used to designate 
 the conjunction of the greater planets 
 It seems more probable that they were 
 Gentile philosophers wlio had been led 
 to the knowledge of the true God ; and 
 that God had favored them with some 
 revelations of himself, as he did Melchi- 
 zedek, Abimelech, and others. This 
 accords well with the divine communi- 
 cation given them, mentioned in ver. 
 12. Whatever the star was, there was 
 probably some di^^ne influence exercis- 
 ed on their minds, and its going before 
 them leads rather to the conclusion that 
 it was a meteor, low in the atmosphere, 
 prepared and explained in some way to 
 them by God, which led them first to 
 Jerusalem, and then to the very house 
 where Jesus was at Bethlehem. Thi= 
 accords best with the whole narrative. 
 See on ver. 9. 
 
 In the east. In the eastern coiip- 
 
30 
 
 MATTHEW II. 
 
 B.C. 4. 
 
 3 worship liim. When Herod the king had heard 
 these tilings, he was troubled, and ail Jerusalem 
 
 4 with him. And when he had gathered all ' the 
 chief priests and " scribes of the people together, 
 'he demanded of them where Christ should be 
 
 Num. 34. 17. 
 
 2 Ch. 36. 14. 
 
 3 Chr. 34. 13. 
 
 Mai. 2. 7. 
 
 trj'. The star was thus west of tliem 
 when they saw it at their own homes in 
 the east. 
 
 To worship him. To do him 
 homage. The word translated worxhip 
 literally means to kiss the hand to any 
 oiie, as an expression of reverence and 
 homau;e. According to Herodotus (i. 
 134) the ancient oriental and Persian 
 mode of salutation was, between per- 
 sons of equal rank, to kiss each other 
 on the lips; when the difference of raulc 
 was slight, they kissed each other on 
 the cheek; when one was much infe- 
 rior, he fell upon his knees, touclied his 
 forehead to the ground, or prostrated 
 himself, kissing at the same time liis 
 hand toward the superior. The word 
 was especially applied to express this 
 oriental form of salutation to a superior, 
 by prostration of the face to the ground. 
 It thus denoted the reverence paid to 
 teachers and the homage paid to kings. 
 When the object of this homage was 
 God, it denoted worship, adoration. (See 
 1 Kings 19 : 18; Hos. 18 : 2; John 14: 
 34; 1 Cor. 14 : 35, and Dr. Conant on 
 this passage and on Job 31 : 37. ) We 
 know not how great was the knowledge 
 of these wise men concerning the new- 
 born King of the Jews. There is no- 
 thing in tiie word, translated worship, 
 that demands any thing more than that 
 they would pay the homage usuallv ac- 
 corded to langs. Herod doubtless so 
 understood them, and this was wliat he 
 professed a desire to do, ver. 8. They 
 also had come to do homage, not to 
 God, but to a great king that had been 
 born in the land. Wlien our common 
 version was made, the word worship was 
 applicable to men as well as to God ; and 
 when referring to men, it meant to re- 
 spect, to hono^-, to treat witli civil reve- 
 rence. Thus in Luke 14 : 10 to " have 
 worship" means to ''have honor." 
 
 3. Herod— troubled. When Herod 
 heard of the coming of these sages of 
 the east, of the star and their inquiry, 
 he was troubled. He was about sev- 
 enty years old, and therefore the more 
 easily" troubled in regard to himself and 
 son. He was also a usurjJer, and had 
 
 come to power through bloodshed and 
 crime ; he was hated by his subjects ; 
 the Pharisees had predicted a revolution 
 and the destruction of his family. He 
 was, therefore, the more alarmed when 
 he heard that the expected King of the 
 Jews was born. 
 
 AH Jerusalem. The friends of 
 Herod sliared his fear. His enemies 
 dreaded his cruelties. There was great 
 excitement. The people were afraid of 
 offending him and feared fresh wars and 
 tumults. The whole population of Je- 
 rusalem therefore unite witli Ilerod in 
 the alarm. And tliey stay with Herod 
 and go not up to Bethlehem. 
 
 4. Chief priests and scribes of 
 the people. Probably the Sanhe- 
 drim, tlie liighest civil and ecclesiastical 
 court of tlie Jews. It consisted of 
 seventy-one or two members, including 
 tlie chief priests, the elders, and scribes 
 of the people. The mention of elders 
 is similarly omitted in ch. 20 : 18. It 
 appears to have been quite common to 
 designate the Sanhedrim by two of its 
 component orders, ch. 36 ": 3 ; 27 : 1. 
 Tlie chief priests included the heads of 
 the twenty-four classes into which David 
 divided tlie priests (1 Chron. 34 : 7-18), 
 the higli-priest who was president, if he 
 were a suitable person, and probably his 
 deputy and his survi\ing predecessors. 
 The eiders were men of rank and influ- 
 ence chosen from among the people. 
 The scribes were learned men, whose 
 business it was to preserve, copy, and 
 expound the Scriptures and tlie "tradi- 
 tions. Thev were also called lawvers 
 (ch. 22 : .35 ;" Mark 12 : 28), and doctors 
 of the law, Luke 5 : 17, 21. They were 
 not a religious sect, though most of 
 them belonged to the Pharisees. The 
 son of R. Nehemiah was probably pre- 
 sent at this council, who doubtless re- 
 membered the prophecy said to have 
 been uttered by his father— that the 
 coming of the Messiah could not be 
 delayed more than fifteen years. 
 
 Demanded of them. Inquired of 
 theui : for so the original means. They 
 were the ones who would be supposed 
 to know about the king of the Jews, 
 
B.C. 4. 
 
 M.VTTIIEW II. 
 
 31 
 
 y CU: 3.5. 
 
 19 
 
 Ru. 
 
 1. 1!»; 
 
 1 
 
 Sam. 
 
 16.4. 
 
 
 
 ' Mic. 5. 
 
 2; 
 
 John 
 
 7. 42. 
 
 
 
 » Rev. 2 
 
 2' 
 
 ; 19. 
 
 15. 
 
 
 
 5 born. And they said unto him, In ^ Bethlehem of 
 Judea : for thus it is written by the prophet, 
 
 6 ''And thou, Bethlehem, i/t tlie land of Judu, art 
 not the least among the in-inces of Juda : for out of 
 thee shall come a Governor, "that shall rule my 
 
 7 people Israel.' Then Herod, when he had privily 
 called the wise men, inquired of them diligently 
 
 8 what time the star appeared. And he sent them to 
 Bethlehem, and said. Go and searcli diligently for 
 the young child ; and when ye have found him, 
 bring me word again, '^ that I may come and wor- 
 
 9 ship him also. When they had heard the king, 
 they departed ; and, lo, ' the star, which they saw 
 
 b 2. Sam. 1.5.7-12; 
 
 Pro. 26. 24, 25. 
 "= Ps. 25. 12; 2 Pet. 
 
 1. 19. 
 
 ond the prophecies concerning him and 
 lii« birth. Herod, therefore, consults 
 them. He makes the question of tlie 
 ■ftise men his own : where Christ 
 should be born. lu the origiual, 
 'I'/ie t'hiifit, not the proper name, but the 
 official title of the promised Deliverer. 
 
 .5. By the prophet. Micah 5 : 3. 
 The Sanhedrim answers by quoting a 
 prophecy, which unmistakably referred 
 to the Messiah. By referring to Mi- 
 cah, there will be found a verbal dif- 
 lerenee between the origiual prophecy 
 and that here given. The evangelist, 
 however, does not quote the language 
 of the prophet, but merely gives the 
 answer of the Sanhedrim to Herod. 
 The idea of the passage is freely given. 
 And as the inqiiiry had refei-ence only 
 to the place of the Messiah's birth, the 
 answer settles that point alone : he 
 should be bom at Bethlehem. 
 
 6. Land of Judah. In Micah it is 
 Bethlehem, Eplu-atah. Bethlehem came 
 to be applied to the town ; and Ephra- 
 tah, its ancient name, which means re- 
 gion, district, was applied to the adja- 
 cent district. It was preeminently the 
 district or land of Judah, as the place 
 out of which shovild come forth tlie ex- 
 pected Governor of Israel. 
 
 Not the least among the princes 
 of Judah. Not by any means the 
 least. The princes were the diufs of 
 families. Micah uses thoxcsands of Ixrad, 
 denoting the civil divisions into which 
 the people were divided. The term 
 ihoiumncU was sometimes applied to the 
 district where they resided, and thence 
 to the town where the chief resided. 
 The term chief was sometimes used in 
 like manner, first for their families, and 
 then for their cities. So here tlie term 
 
 pHnces means the towns where they re- 
 sided. The meaning of both Micah and 
 Matthew is, that, though Bethleliem be 
 one of the smallest cities of Judah, yet 
 it shall not be the smallest in honor, "for 
 out of it sliall come the Messiah. The 
 birth of Jesus lias made Bethlehem 
 ever memorable. Rule. The idea is of 
 ruling, as a shepherd does his tlock ; 
 feed, protect, and control. Jesus is the 
 shepherd, the governor of his people. 
 As such he leads, watches over, pro- 
 vides, and directs them. 
 
 7. Privily. Privately, secretly. In- 
 quired diligently. Herod was not 
 satisfied witli knowing the 2^^^"'^ ^iiid 
 the time of the birth of the child. He 
 wished also more accurate information 
 in regard to his parents, and the very 
 house where he was, so that he might 
 the more easily destroy him. Possibly 
 he desired the wise men to return, so 
 that he mi^ht destroy them also. He 
 completely deceived them by his hj^ioc- 
 risy. The character of such men as 
 Herod, their crucltv, pride, and deceit, 
 is well descrilied in Ps. 10 : 4-10 ; 5.5 : 21. 
 Worship him. A hypocritical pre- ; 
 text. Do him Itomayc as in ver. 2. 
 
 0. Lo, the star went before them. ; 
 Lo, behold, introduces something new 
 and unexpected, and suggests the sud- 
 den reappearance of the utar ; from 
 which it seems evident that it was not 
 a planet, or a conjunction of planets, 
 but a luminous meteor in the atmo- 
 sphere prepared by God expressly for 
 guiding them not only to Bethlehem but 
 to the very house where tlie child lay. In 
 the east. That is, tlie star which they 
 sa\\- while in the eastern countrj'. It U 
 quite probable that they had lost sight 
 of the star before they arrived at Jerii: a- 
 
32 
 
 MATTHEW II. 
 
 B.(J. 4. 
 
 in the east, went before them, till it came and stood 
 
 10 over where the young child was. When they saw 
 the star, they rejoiced with exceeding great joy. 
 
 11 And when they were come into the house, they saw 
 the young child with Mary his mother, and fell 
 down and worshiped him : and when they had 
 opened their treasures, ''they presented unto him 
 
 i's. 45. » ; 7% 10, 
 15; Is. 60. (i. 
 
 leni. That it appeared to them in their 
 own country, and then disappeared, is fa- 
 vored bv tlie words, the star which tfwy mti< 
 ill. the eaxt, and by ver. 2, literally, we mm 
 ill, the ciist, and also by their great joy in 
 iif'-ain belioldiug it, ver. 10. Tliey there- 
 fore came to the chief city of the Jews 
 to inquire where their great King was 
 born. Having ascertained the place 
 of his birth, they at once proceed ac- 
 cording to a common eastern custom, 
 l)y night, and lo, the star which they 
 had seen in their own country goes be- 
 fore them, and conducts them to the 
 \ery spot where Jesus lay. God per- 
 formed a miracle, but he called in the 
 exercise of their faith and their accom- 
 panying works. They showed their 
 faitii not merely by starting on their 
 journey, but by continuing it to Jerusa- 
 lem, by their diligent inquiry, and their 
 hastening to Betlilehem. God then re- 
 warded their faith, having suflieieutly 
 tried it, by guiding it directly to the ob- 
 ject of tliuir search. And so will he 
 ever reward the faithful. 
 
 10. Rejoiced. The cause of their 
 joy was not merely because they saw the 
 star going before them, but because it 
 canieand stood over where the i/oaiif/ child 
 was. To see the star standing still thus, 
 indicating the end of their long and tire- 
 some jom'uey, and the house where 
 lay the infant King of the Jews, whom 
 they should so quickly see and pay 
 their homage to, was enough to inspire 
 them with exceeding great jog. 
 
 11. The house. The place indica- 
 ted by the star, where they then lived. 
 Hither they may have removed from 
 the stable where Jesus was born, soon 
 after the visit of the shepherds, Luke 
 3 : 16. Some suppose that they returned 
 to Nazareth immediately after the pre- 
 sentation in the temjile (Luke 3 : 33, 
 39), and thence came back to reside at 
 Beth'ehem. See further on Luke 3 : 
 39. It would seem that they resided 
 some time at Bethlt-hem after the na- 
 tivitv. 
 
 Fell down and worshiped. 
 
 According to the usual manner of show- 
 ing respect to a superior (Esth. 8 ; 3), 
 they fell down and did homage to the 
 King of the Jews. It is quite probable 
 that they ditl him more than mere poli- 
 tical homage. This was probably their 
 object when they started on their jour- 
 ney, possibly wiien tliey inquired of 
 Herod; but a? they came and saw the 
 child, it is not unrea.>ouable to suppose 
 that God, who had guided them, gave 
 them also some insignt into the spirit- 
 ual and divine uaturo of Jesus, as lie 
 did to Simeon and Anna (Luke 3 : 3.T- 
 38), and that nitli this inward know- 
 ledge they i)aid liiiu religious homage 
 — adoration. Notice here that Mary 
 holds a subordinate jiosition in this 
 verse and in verses 13, 14, 120, 31. Thi? 
 is directly opposed to the traditions and 
 superstition of the Romish Church in 
 regai-d to her. 
 
 Opened their treasures. The 
 bags and boxes containing their gold, 
 etc. In ea.stern countries those that 
 called on kings and other distinguished 
 persons, brought gifts. Gen. 43 : 11 ; 1 
 Sam. 9 : 7-9. The Queen of Sheba 
 came to Jerusalem with presents for 
 Solomon, of spices, gold, and precious 
 stones, 1 Kings 10 : 3. The custom 
 still continues in the east. Frankin- 
 cense. A product of Arabia and India. 
 It was a valuable white resin or gimi of 
 bitter ta,ste, obtained from a tree by 
 making incisions in the bark, highly 
 fragrant, and used in sacritices and in 
 the services of the temple. Lev. 3 : 16 ; 
 16 : 13. Myrrh. A precious gum, ob- 
 tained in the same manner as frankin- 
 cense, from a tree eight or nine feet 
 high, growing in Africa and Arabia. Its 
 name denotes bitterness, but its smell is 
 not disagreeable. It was employed in 
 perfumes, in improving the taste of 
 wine, in embalming the dead, and as an 
 ingredient of the holv ointment. Ex. 
 30 : 23; Esth. 3 : 13; John 19 : 39; 
 Mark 1.5 : 33. These valuable gift^s 
 probably aflbrded to Joseph and Mary 
 the means of support on their jour- 
 
B.C. 4. 
 
 MATTHEW II. 
 
 33 
 
 12 gifts ; gold, and frankincense, and myrrh. And 
 being warned of God ' in a dream that they should 
 not return to Herod, they dej^arted into their own 
 country another way. 
 
 Flkjht into Egyi^t ; HeroiVs cruelty ; The return, to 
 Galilee. 
 
 13 And wlien they were departed, behold, the angel 
 of the Lord appeareth to Joseph in a dream, saying. 
 Arise, and take the young child and liis mother, 
 and flee into Egypt, and be thou there until I bring 
 thee word : for Herod will seek the young child to 
 
 14 destroy him. When he arose, he took the young 
 child and his mother by night and departed into 
 
 15 Egypt : and was there until the death of Herod : 
 that it might be fulfilled which was spoken of the 
 Lord by the propliet, saying, ' ' Out of Egypt have 
 I called mv son." 
 
 ch. 1. 20. 
 
 ' H08. 11. 1. 
 
 1103- to Egypt. In their presenta- 
 tion by the wise men, we see some of 
 the representatives of the Gentile 
 world doiiiii' lioniage to Christ. " Wc 
 may also combine a symbolical iuter- 
 l^retation of the three-fold gift. Tims, 
 the myrrh, as p.recious ointment, may 
 indicate the prophet and balm of Israel; 
 the incense, the office of the high- 
 priest; the gold, the splendor of roy- 
 alty." — L.\NGE. 
 
 1'.^. Warned of God. Hanny re- 
 veived a divine renponxe ; being adrnoitinhal 
 by God. In the original, the expression 
 seems to imply a previous inquiry. Tlie \ 
 same word is used in ver. 22. Tlie i 
 wise men were doubtless in the habit j 
 of constantly seeking divine direction. 
 They may also have become suspicious 
 of Herod's intentions. But they looked 
 to God, and he took care of them and of 1 
 his Anointed. And so will he do to all 
 who commit their ways to him, Ps. j 
 37 : .5 ; Prov. 3 : 0. Being divinely ad- ! 
 nionished in a dream (see on 1 : 20), i 
 they withdreuy or retired by another way ' 
 to their own country. I 
 
 13-15. The Flight into Egypt. 
 Onlv in Matthew. 
 
 13. The an^el. See on ch. 1 : 20. 
 Arise, take the young child. The 
 command was immediate ; he arose and 
 departed the same night into Egj'pt, as 
 is indicated by the words in ver. 14, 
 When he arose, etc., whicli more 
 literally translated is. And he aroiie and 
 took the young child. Egypt was at that 
 
 time a Roman province, independent of 
 Herod, much inhabited by Jews, about 
 sixty miles south-west from Bethlehem. 
 The Greek language was spoken there. 
 The Jews had there a temple and many 
 synagogues. The Greek translation of 
 the Old Testament, called the Septua- 
 gint, was made there. It formed a near, 
 convenient, and imieed the only possi- 
 ble refuge for Jesus and his parents. 
 God had wonderfully prepared this 
 land where the children of Israel had 
 sutfered oppression, to be the refuge of 
 the new-born Messiah. 
 
 14. When he arose. Andhavinii 
 urixen, or and he aroi^e without delay. 
 The fact that he started by night shows 
 the promptness and haste or his with- 
 drawal. 
 
 1.5. Until the death of Herod. 
 Herod's death is generally thought to 
 have occuri'ed very soon after the flight 
 into Egj-pt. In regard to the time of his 
 death, see on ver. 19. 
 
 That it might he fulfilled. A 
 divine pm-pose fulfilled, as expressed by 
 the Lord through the prophet. See on 
 ch. 1 : 22, 23. The prophecy here cited 
 is found in Hos. 11 : 1. It was origi- 
 nally written of Israel in Egypt, and is 
 best explained by regarding it a typical 
 prophecy. Tlioujjh literally referring 
 to Israel, it is typically fulfilled in the 
 child Jesus. The children of Israel 
 are regarded as one man, as God's son. 
 They are so called in Exod. 4 : 22; 
 they are there also styled his flrst-bom. 
 
34 
 
 MATTHEW II. 
 
 16 Tlien Herod, when he saw that he was mocked 
 of the wise men, was exceeding wroth, and sent 
 forth, and slew all the children that were in Bethle- 
 hem, and in all the coasts thereof, from two years 
 old and under, according to the time which he had 
 
 IT dilio-ently inquired of the wise men. Then was 
 f unfiled 'that which was spoken by ? Jeremy the 
 
 B.C. 4. 
 
 = Jer 31. 15; Prov. 
 :JS. 15-17. 
 
 Israel is thus a type of Christ, wlio 
 is in the highest sense the Son of 
 God. Both were straiiii^^Ts in Egypt, 
 and both were called fortli by the com- 
 mand of God. Jesus, too, the true 
 tirst-born, fultilled the case of the peo- 
 l)le lie represented, " In all their afflic- 
 tions he was afflicted," Isa. 63 : 9. His 
 people, the body, is one with him, their 
 head. Christ is the sum and substance 
 of Old Testament types and i)rophecies. 
 
 16-18. The M.\.ssacke of the Chil- 
 dren OF Bethlehem. Only in Mat- 
 thew. 
 
 16. Mocked. Treated disrespect- i 
 fully, trifled with. " Outwitted, made 
 a fool of." — Lange. This expresses 
 the feeling of Herod ; tlie wise men had 
 no such design. Exceeding wroth. 
 He was wry augnj boUx because he I'elt 
 that he had been tritled witli, and also 
 because he had failed to ascertain more 
 about Jesus, in order that lie might cer- 
 tainly kill him. 
 
 Slew all the children. .1?/ the 
 boys ; for so the original means. He- 
 rod's oliject was to destroy the lately 
 born King of the Jews ; and hence he 
 did not need to kill any but the male 
 children. In all the coasts thereof. 
 All the borders thereof. The word 
 coast now means the margin of land next 
 to the sea, as sea-foa.4. Here it means 
 the vicinity, borders, adjacent district. 
 This is ordinarily its meaning in Scrip- 
 ture. From two years old and 
 under. The exact length of time here 
 indicated is doubtful. Some suppose 
 that all the male children under two 
 years of age were slain. Others, accord- 
 ing to Jewish reckoning, suppose two 
 years to mean entering the aewnd year. 
 A child that had entered the second 
 year would be called two years old. 
 The latter supposition is probable. 
 Matthew would doubtless speak of time 
 according to Jewi.^h reckoning. The 
 Evangelists thus speak of our Savior's 
 death. The parts of the three days that 
 lie was under the power of death are 
 
 called three days. Herod thought he 
 knew the age of Jesus from the time 
 the star appeared. He therefore slew 
 all that were about his age, according to 
 the time he had exactly learned from 
 the wise men, probably going a httle 
 beyond, so as to make his death the 
 more certain. This was among the last 
 acts of Herod's cruelty, probably but a 
 few weeks, or possibly days, before his 
 death. 
 
 The n umbel- of children slain could 
 not have been large. Bethlehem was 
 a very small town, and the families bor- 
 dering upon it were probably few. 
 There were not jiroliablv in all more 
 than three hundred inhabitants. Ur. 
 Hackett supposes that the number of 
 children slain did not exceed twelve 
 or tifteen. Yet Voltaire, seizing upon 
 an unreliable tradition, puts them down 
 at fourteen thousand 1 So many and 
 atrocious were Herod's cruelties that it 
 is not strange that Josephus makes no 
 mention of this. Herod had marked his 
 whole reign wltli blood, had murdered 
 a brother"in-law, one of his wives, and 
 three sons, the last son live days before 
 his own death. At about the time of the 
 massacre at Bethlehem, above forty zeal- 
 ots were burned alive at Jerusalem,"at the 
 command of Herod, because they had 
 destroyed his golden eagle erected over 
 the gate of the temple. This execution 
 took place on the night of the 12th of 
 March. Again, Herod probably gave 
 this order secretly, and it might not 
 have been known to Josephus. The 
 (ailing the wise men, primly, etc., in ver. 
 7, favors this view. And tinally, if Jo- 
 sephus did know it, he would not, as 
 a Jewish historian, wish to give direct 
 testimony to the truth of Christiauity. 
 No argument can therefore be drawn 
 from the silence of Josephus. The most 
 careful historians relate only a few of 
 the events that have occurred. The 
 slaying of the children of Bethlehem, 
 th< ugh it showed Herod's great wick- 
 edi.ess, was among his many cruelties 
 
B.C. 4. 
 
 MATTHEW II. 
 
 18 prophet, saying, 'In Rama was there a voice heard, 
 lamentation, and weeping, and great mourning, 
 Rachel weeping /(*/■ her children, and would not be 
 comforted, because they are not.' 
 
 But when Herod was dead, ))ehold, an angel of 
 the Lord appeareth in a dream to Joseph in Egypt, 
 saying, Arise, and take the young child and his 
 mother, and go into the land of Israel : for '' they 
 
 21 are dead which sought the young child's life. And 
 he arose, and took the young child and his mother, 
 
 19 
 
 20 
 
 36 
 
 h Pb. 7C. 
 4. 19. 
 
 10; Er 
 
 only as a drop in the ocean, and would 
 never have been reeorded except for its 
 eonnection with tlie life of Jesus. 
 
 IT. Then was fulfilled. Notice 
 it is not said as in cli. 1 : 2'.i, or in verse 
 15 of this chapter, "that it niitjlit be 
 fultilled." Those had reference to the 
 deyigiix of God in respect to tlie Mes- 
 siah ; this, to tlie consequences of He- 
 rod's cruelty. The former were the 
 positive designs of God ; tlie latter the 
 permission of wickedness ou the part of 
 man. 
 
 18. Jeremy. Jeremiah. The qiio- 
 tation from Jer. 31 : 15. Rama, sig- 
 nifying eminence, is the name of seve- 
 ral towns situated on hills. The Earna 
 here referred to, was a city of Benja- 
 min, about six miles north of Jerusalem, 
 and on the road to Samaria. It must not 
 be confounded with Ramah, in Mount 
 Ephraim, the place of Samuel's birth, 
 residence, and burial. Drs. Robinson 
 and Hackett both find it in the modern 
 village El-Ram, on a conical hill a 
 little east of the road above mentioned. 
 There are ruins of broken columns, 
 large liewn stones, and an ancient reser- 
 voir. The village is almost deserted. 
 
 FulfiUed, etc. Tlie Evangelist evi- 
 dently points to the fulfillment of a 
 prediction. It must be explained simi- 
 larly to those already noticed in ch. 1 : 
 ■i2 and 2 : 15, as a typical proi)liecy. Its 
 primary reference (Jer. 31 : 15) is to tlie 
 captivity of the Jews to Babylon after 
 tlie conquest of Jerusalem by Nebuzar- 
 adan. Rachel, the mother of Benjamin, 
 is represented as bewailing her child- 
 ren. Her voice is vividly represented, , 
 in poetic imagery, as coming, as it were, 
 from her sepulchre near Betlilehem, and 
 is carried northward beyond Jerusalem, 
 and is lieard at Rama, where the cap- 
 tives were collected, ready to be sent to 
 Babylon, Jer. 40 ; 1. It must be remem- 
 bered that the tribes of Judah and Ben- ] 
 
 jamin were closely united, after the re- 
 volt of the ten tribes. But the pro- 
 phecy extended not merely to Jewish 
 captives of Jeremiah's day, but to the 
 destruction of the innocents in Messiah's 
 time. The atrocious deed of Herod tills 
 Bethlehem and its vicinity with lamen- 
 tation. The fact that Herod was aim- 
 ing at the life of the King of the Jews, 
 the spiritual and temporal hope of the 
 world, only increases the intensity of 
 the crime. The awfulness of the deed, 
 the hon-or and pungent grief produced 
 by it, are strikingly rei)rescnted by the 
 ligure of Rachel iDCwailing her cruel 
 bereavement in her giave, which was 
 "inthewav to Bethicliem," Gen. 35: 
 19. Such bewailing among eastern wo- 
 men was most violent, Jer. 9 : 17, 18. 
 Omit the words, lamentation, and. 
 19-23. The Return from Egypt 
 AND THE Residence at Nazareth. 
 Found only in Matthew. 
 
 19. Herod was dead. Died at Jeri- 
 cho in the seventiethyearof his age and 
 the thirty-seventh year of his reign, of a 
 most painful and loathsome disease. An 
 eclipse of the moon which occurred 
 about the same time tixes his deatli in the 
 spring of the 750th year of Rome, B.C. 4. 
 According to Josephus, about the time 
 of the passover, who gives an account of 
 liis terrible death. (Joseph. Antiq. xvii. 
 8, 5, and Jeinsh War, i. 33, 5, 6, 7). 
 
 20. Land of Israel. The land 
 given to Abraham and his seed forever. 
 Israel was applied to the twelve tribes 
 until the time of Rehoboam. From that 
 time to the captivity, the ten tribes that 
 revolted and followed Jeroboam were 
 called Israel, in distinction from the two 
 tribes, Judah and Benjamin, which were 
 culled Judah. But after the Babylonish 
 captivity the general name was again ap 
 plied to all wlio traced their descent to 
 Jacoli. Land of Israel therefore applied 
 to tlie whole of Palestine. 
 
o6 
 
 MATTHEW II. 
 
 B.C. 4. 
 
 23 and came into tlie land of Israel. But when he 
 heard that Archelaus did reign in Judea in the 
 room of his father Herod, he was afraid to go thi- 
 ther : notwithstanding, being warned of God in a 
 
 ' ch. 3. 13 ; Lk. 2. 
 
 39 
 * John 1. 45; Ac. 
 
 2. 22. 
 
 They are dead. Some suppose 
 here a verbal relereuce to Exod. 4 : 11>. 
 The language was doubtless faiuiliar to 
 Jose])!!, and would remind him that He 
 who protected Moses was watching over 
 the young child Jesus. The plirase, 
 They are dead, refers especially to llerod. 
 But others who were with him iu spirit 
 had aUo died. Antipatcr, the son of 
 Herod, and heir-apparent to the throne, 
 who had procured the death of his two 
 elder brothers to clear his way to the 
 succession, would probably be very ac- 
 tive in seeking the destruction of Je- 
 sus, and in advising the murder of the 
 children of Bethlehem. But hi^ father, 
 live days before his own death, liad him 
 put to death. 
 
 21. Arose— and came into the 
 land of Israel. The time of Joseph's 
 sojourn in Egypt must have been short, 
 probably only a few months, or possi- 
 bly a few weeks, since Herod died soon 
 after the slaughter of the infants, and 
 Joseph's return was soon after the death 
 of Herod. 
 
 23. He heard that Archelaus 
 did reign. After the death of Herod, 
 
 Archelaus received half of his kingdom, 
 including Judea, Idunuva, and Samaria, 
 with the title ot E't/umrch, which means 
 governor of a nation or proviTice. The 
 remaining half wa,s divided between 
 Herod Antipas and Herod Philip, each, 
 receiving the title of Tctruivh, that is,' 
 governor of a ft)urth part of a jn-ovince ; 
 the former having the regions of Galilee 
 and Pera^a, and the latter Batanaea, Tra- 
 chonitis, and Auranitis. The title of eth- 
 narch, though snperior to tetrarch, was 
 inferior to that of king. After a reign of 
 nine years, Archelaus was banished by 
 the Roman Emperor Augustus, on ac- 
 count of his oppression and cruelt}'. At 
 the commencement of his reign, he mas- 
 sacred three thonsand Jews at once iu the 
 temple. He died in Gaul, whither he was 
 banished .v.d. fi. After him Judea had 
 no more a native king. Shiloh had come, 
 and the sceptre departed. Gen. 49 : 10. 
 It was ]>laced under Roman governors, 
 who resided at Cesarea. The successive 
 governors during the life of Je.--us were, 
 Coponius, Ambivius, Annius Rufus, Va- 
 lerius Gratus. and Pontais Pilate. The 
 following table shows at a glance the 
 
 Herod the Gre.vt. Died B.C. 
 Married 
 
 Mariamne, 2d wife. Mariamne. 5th wife. 
 
 ' i ' ! 
 
 Maltliacc.mil wile. 
 
 Cleopatra, 7th wife. 
 
 Aristobulus. Herod Philip. Archei.ai-*. Herod Antipas. Heroij 1'hilip. 
 
 Died B.C. 6. First Husband of Matt. 2 : 22. Luke 3 : 1. Luke 3 : 1. 
 
 > . ' Herodias, Matt. 14 : 3. Deposed Matt. 14 : 3-6. Died .\.D. H. 
 
 I A.D. r.. Deposed A.D. 40. 
 
 Herod Agrippa I. Died A.D. 44.=Herodias. 
 Acts 12 : 2:i-35. Matt. 14 : 6. 
 
 Herod Agrippa IT. = Bernice. =- Drusilla. 
 
 Acts 2.5 : 13, 26. Acts 25 : 13. 23 : Acts 24 : 24. 
 The last of the He- 26 : 30. 
 
 rods. Died A.D. 95. 
 
 several individuals of Herod's family 
 mentioned in the New Testament, and 
 their relation to Herod the Great. 
 
 He was afraid to go thither. 
 Knowing that Archelaus was like his fa- 
 
 ther, a suspicious and cruel tyrant. He 
 " seemed to be so afraid lest he should 
 not be deemed Herod's owni son that 
 he took especial care to make his acts 
 prove it." So said the Jewisli deputies 
 
B.C. 4. 
 
 MATTHEW II. 
 
 37 
 
 dream, he turned aside ' into the parts of Galilee : 
 
 23 and he came and dwelt in a city called •'Nazareth : [M^ v*' W" 
 
 tliat it might be fulfilled which was spoken bv the is. U. 3^;' Ac. e! 
 
 Prophets, He shall be called ' a Nazarene. " 14; 24. 5. 
 
 to Augustus. Joseph. Antiq. xvii. 11, 
 :i. Joseph may have heard of his recent 
 cruelties. Warned of God. See on 
 ver. 12. While Josepli was troubled and 
 seeking divine guidance, he is honored 
 ^lle fourth time with a revelation of 
 'iod's will. In a dream God directs him 
 to tura aside to Galilee. That he at first 
 intended lo go to Judea is a circumstan- 
 tial argument that he had, before his 
 'light into Egypt, made Bethleliem liis 
 residence. 
 
 Parts of Galilee. Galilee consisted 
 of Upperaud Lower Galilee. — Dr. Con- 
 .4.\T : •' The parts of' Galilee may refer to the 
 divisions of country embraced within its 
 bounds." Palestine was at this time 
 divided into three parts : Galilee on the 
 north, Samaria in the middle, and Judea 
 on the south. Joseph could live in safety 
 in Galilee under Herod Antipas, wlio 
 was comparatively a mild prince, and 
 wlio. not being on good terms with Ar- 
 ehelaus, would be slow to deliver up to 
 him the young child Jesus. Tliis, how- 
 ever, is on the supposition that Jesus 
 and his parents were known to Arche- 
 laus; but this probably was not the 
 ease. Jesus doubtless lived m obscurity 
 and quiet, unknown to royalty and un- 
 suspected by the Herods. 
 
 "23. Nazareth. Means a branch, a 
 tit name of the place where the Branch 
 (Isa. 11 : 1 ; Zech. 3:8; 6 : 12) should 
 live and grow up. This was a small city 
 in Lower Galilee, about seventy miles 
 north of Jerusalem, and nearly lialf-way 
 from the Jordan to the Mediterranean. 
 It was situated on a side of a hill ( Luke 
 4 : 29), a small place, not even named in 
 the Old Testament, nor by Jose])hus, 
 and was in no good repute, John 1 : 46. 
 It is first noticed as the residence of 
 Mary (Luke 1 : 2fi), and from this time 
 became the usual residence of Jesus till 
 he entered his public ministry. Of the 
 modem city. Dr. Hackett who visited it 
 in 1853, says, "Nazareth is situated just 
 north of the gi-eat plain of Esdraelon, 
 among the lovely hills at the extremity 
 of the Lebanon mountains. It is hidden 
 from ^iew till you look down upon it 
 from the adjacent heights. It lies along 
 
 the western edge of a ravine, which, nar- 
 row for the most part, flows in a wav- 
 ing line through the mountains, enlarg- 
 ing itself somewhat in front of tliet 
 town, and falling into the great plain on \ 
 the south-east. The present Nazareth' 
 belongs to the better class of eastern 
 villages. It has a population of nearly 
 tlu-ee thousand, a few of them Moham- 
 medans, but most of them Christians of 
 the Latin and Greek order."— //acMr.-* 
 IScrip. Jlhisfrotmis, p. 310. 
 
 He shall be called a Nazarene. 
 This prediction has aflbrded tlie learned 
 much difficulty, as the word Nazarene is 
 not found in any passage of tlie Old Tes- 
 tament. (1.) Some suppose the quotation 
 is from some lost book or prophecy. (2. ) 
 Others, that the word Nazarene is equi- 
 valent to Nazarite, and that Samson was 
 typical of Christ, Jud. 13 : 5. But the 
 Savior's life and character were inconsis- 
 tent with the supposition that he was 
 a Nazarite, Matt. 11 : 19. (3.) Others 
 suppose a ^•erbal reference to the He- 
 brew word Aetser, applied to the Messiali 
 in Isa. 11 : 1 (compare Isa. fiO : 21), 
 which signifies a !>pro>d, branch, from 
 which Nazareth is probably derived. 
 They suppose that Nazareth received its 
 name on account of the brushwood oi- 
 slirubs abounding in the surrounding 
 districts. They regard the prophecy 
 literally fulfilled in'Christ being called 
 a Nazarene, that is, a branch. (4. ) But 
 tlie more probable mode of solving the 
 difficulty is the supi)osition that'Mat- 
 tliew refers not to any single jircdietion, 
 but to the general language of the pro- 
 phets in regard to the Messiah under 
 the title of the Branch, and especially 
 to his lowly and despised condition", 
 which the term Nazarene had come to 
 represent, Jer. 23 : 5 ; 33 : 15 ; Isa. 53 : 
 2; Zech. 6:11. This accords with the 
 plural, prophets. David (Ps. 22 : <>; 
 69 : 7-12) and Isaiah (Isa. 49 : 7 ; 53 : 
 2, 3) had foretold that the Messiah 
 should be reproached and despised. 
 Now, the people of Nazareth were held, 
 at the time of our Savior, in contempt 
 (John 7 : 52), and that too, by even the 
 people of small neighboring towns, as 
 
38 
 
 MATTHEW II. 
 
 B.C. 4. 
 
 is evident from the question of Nathan- 
 ael of Cana, John 1 : W. Hence Naza- 
 rene was a term implying reproach. 
 As applied to Christ, it was expressive 
 of his Jiumble and despised condition. 
 Tlie evangeUst thus saw the several 
 allusions of tlie prophets to the low- 
 Uness of the Messiah concentrated in 
 that expressive word, Nazarene. In- 
 stead of repeating such predictions as, 
 ffe is despised and rejected of 7ne», he ex- 
 presses the substance by saying, He 
 shall be called a Nazarene. His humilia- 
 tiou and sufferings, as the Nazarene, 
 most completely fulfill all that the pro- 
 phets had thus spoken. 
 
 REM.VRKS. 
 
 1. Christians are not called upon to 
 celebrate the birthday of Christ. Had 
 God intended its observance, he would 
 not have left it in doubt, ver. 1 ; Cial. 
 4 : 10, 11. 
 
 2. True science is in harmony with 
 religion, and subservient to Cln-ist and 
 his kingdom. The sages of the east 
 used their knowledge in connection 
 with the star, the word of God, and the 
 direction of the scribes in linding Jesus, 
 ver. 2 ; Rom. 1 : 20. 
 
 3. Christ was the star that was fo come 
 out of Jacob (Num. 24 : 17) ; and sym- 
 bolized by tlie star which the wise men 
 saw, ver. 2 ; Rev. 22 : 16. 
 
 4. What honor did God confer on the 
 only-begotten Son, in ordering a star to 
 appear as a signal of his birtlCin calling 
 the wise men of the east to do liiui 
 homage, and in the several revelations 
 concerning him to Joseph and the wise 
 men, vers. 2, 12, 13, etc. 
 
 5. Christ is most truly the King of the 
 Jews— the King of his spiritual Israel, 
 ver. 2 ; compare John IS : 36, 37 ; Ps. 
 72 : 11. 
 
 6. The young child Jesus troubles He- 
 rod and all Jerusalem with him. So 
 is the weakest child of God a troubler 
 to Satan and to the kingdom of dark- 
 ness. 
 
 Princes and people may well tremble 
 if they tind themselves hostile to Christ, 
 ver. 2; James 4:7; Ps. 2: 9-12; Rev. 
 18 : 9, 10, 19; 19: 11-16. 
 
 7. Some point others to Christ with- 
 out going to him themselves. Thus did 
 Herod and the Jews. Let us beware of 
 their sin and condemnation, vers. 5, 6, S; 
 1 Cor. 3 : 19, 20. 
 
 8. God will guide those who seek the 
 
 Savior and use the appointed means. 
 The wise men found Jesus by following 
 the star, l)y prayer for direction, and 
 by inquiring of God's professed people 
 and consulting his word, ver. 9; Prov. 
 3 : 6. 
 
 9. In Herod, the Sanhedrim, and the 
 wise men we have a striking represen- 
 tation of some of the ways in which 
 men treat Christ and the Gospel. Some 
 Avith the greatest hostihty ; others, who 
 have enjoyed the grratcst advantages, 
 with incliti'ereiice ; while a third class, 
 with perhajis fewer i)rivileges, look to 
 Christ as their Proithet, Priest, and King, 
 and consecrate their all to him, vers. 
 1-11; 1 Cor. 1 : 26-28. 
 
 10. Mary is not an object of worship. 
 The "j-oung child" was the object of 
 their search and adoration, ver. 11 ; Rev. 
 22 : 9. 
 
 11. As in the former chapter we saw 
 the connection of Christ with Abraham 
 and the Jews, so in this we behold the 
 relati(3n of the Gentile world to Christ. 
 The wise men were the representatives 
 of the pious Gentiles of all time doing 
 homage to Christ. Christ was "the 
 light to the Gentiles," as well as "the 
 gtoryof Israel," ver. 11. 
 
 12. They who seek and faithfully fol- 
 low divine direction will most Ukely es- 
 cape the stiares of the most crafty, 
 ver. 12; Prov. 11 : .5. 
 
 13. Christ is the substance of Old Tes- 
 tament prophecies. Their fultillment 
 in Christ proves his Messiahship, and 
 the inspiration of the Scriptures, vers. 6, 
 1.5, 23 ; Luke 24 : 27. 
 
 14. As Jesus was preserved in Egypt, 
 so shall the church be in the world. He 
 who watched over the infant Jesus and 
 gave four revelations to Josej)!!, will 
 watch over his people. They are in 
 Christ, one with him here and hereafter, 
 vers. 14, 1.5, 20; ch. 16 : 18; John 17: 
 20-23 ; Rom. 12 : .5. 
 
 15. Trials are made to carry out the 
 divine purposes. The various suffer- 
 ings of Joseph and Mary in Bethlehem, 
 Egyjit, and Nazareth were steps in ful- 
 filling propheev and the purposes of God, 
 vers. 13, 23. 
 
 16. It is God's part to direct; man's 
 to obey. Joseph is v.arned, and the 
 same night starts for Egypt. " Duties 
 are ours; events are God's," vers. 13, 
 14, 20, 21. 
 
 _7. In Herod's conduct we see the op- 
 posiiion of the kingdom of darkne-s 
 against Christ, Ps. 2 : 1, 2. Herod re- 
 
A.D. -iii. 
 
 Matthew in. 
 
 GJ) 
 
 III. 
 
 Ministry of John the Baptist. 
 ' IN those daj's came John tlie Bajitist, i:)re:i(li- 
 
 ' Lk. 3. 2-5. 
 ch, 5. 3, 10; 11. 
 11,12; 13.11,24; 
 18. 1-4, 2;i; 23, 
 
 built the temple with great siilcndor, 
 yet sought to kill the Prince of life. 
 So many give largely to build houses of 
 worship, but in their hearts are oppos- 
 ed to Christ's spiritual kingdom, ^■ers. 
 10-18. 
 
 18. Let us be tliankful that we live 
 luider ii free government, and enjoy re- 
 ligious liberty, vers. 1(3-18. 
 
 19. God knows how at the right mo- 
 ment to deliver tlie godly and thwart 
 the designs of his enemies, vers, 12, 13, 
 19 ; 3 Pet. 2 : 9. 
 
 20. How great the host of God's foes 
 who have perished utterly. He maketh 
 the wrath of man to praise him, ver. 
 20 ; Ps. 76 : 10 ; compare E.xod. 4 : 19 ; 
 Prov. 21 : 30. 
 
 21. Nazareth reminds us of tlie lowly 
 condition of Christ and of Christianity 
 in the world. Christians inherit a par- 
 ticipation in the reproaciies of Christ 
 here, as well as iu his glory hereafter, 
 ver. 23 ; 2 Tim. 2:12; 1 Pet. 2 : 19-24. 
 
 CHAPTER HI. 
 
 Having given an account of the birth 
 and infancy of Jesus, and the events of 
 his life which led to his residence at 
 Nazareth, all in strilving fultillment of 
 prophecy, the evangelist proceeds at 
 once to relate the ministry of John and 
 the baptism of Jesus. John's coming, 
 in fultillment of prophecy, his recogni- 
 tion and baptism of Jesus, the descent of 
 the Spirit, and the declaration of the Fa- 
 ther, still further point to him as the Mes- 
 siah. Thus, through the baptism of Jolm 
 was the ministry of Jesus introduced. 
 
 1-12. John's Preaching and Bap- 
 tism. Mark 1 : 1-.8 ; Luke 3 : 1-18. 
 
 1. In those days. While Jesus was 
 still residing in obscurity at Nazareth, 
 referring to ch. 2 : 23. An interval of 
 about twenty-seven years had elapsed 
 between the coming of Jesus to Naza- 
 reth and the public appearance of John. 
 The Evangelists have jiassed over this 
 period with almost total silence, as if to 
 make the obscurity and the public minis- 
 try of Jesus the more strilving. We have 
 only a brief notice of his visit to Jeru- 
 salem with his parents at twelve years 
 of age, (Luke 2 : 41-.51 ) ; a passing re- 
 mark that Jesus " increased in wisdom 
 
 and knowledge, and in favor with God 
 and man" (Luke 2 : 52), and allusions 
 to the fact that Josepli was a carpenter, 
 and that Jesus wrought at the same oc- 
 cupation, ch. 13 : .')5 and Mark 6 : 3. 
 
 Came John. Tlie name John in 
 Hebrew means one whom Jehoi'ah hax 
 gracioudy gireii. For an account of his 
 birth, see Luke eh. 1. As John was six 
 months older than Jesus, it is not im- 
 probable that he entered on his public 
 ministry as much earlier. This would 
 make him about thirty years of age, Luke 
 3 : 23. And this supposition is the more 
 probable in the light of tlie Mosaic law, 
 whicli required i)ricsts to be of the age 
 of thirty before commencing the duties 
 of their office. Luke tlxes the time of 
 his public appearance in the fifteenth 
 year of Tiberius Caesar, which was the 
 779th year of Rome, or A.D. 25. See on 
 Luke o : 1. From the autumn of this 
 year to that of 780 was a sabbatical year, 
 the year of our Lord's baptism, as well 
 as of a good portion of the ministry of 
 John. At what season of the year 
 John's ministr}' began is unknown. 
 Quite likely in the spring or summer. 
 
 The Baptist. The baptizer. This 
 title was evidently familiar to the Jews. 
 Matthew speaks ' of John the Baptist, 
 without any explanation, as a person 
 well known. So also did Herod, Mark 
 6 : 14. Josephus also says (Antiq. 
 xviii. 5, 2) that he was "called," or 
 rather " surnamed the Baptist." John 
 was indeed the Baptizer, the institutor of 
 a new ordinance, which had special re- 
 ference to Christ. John's baptism was 
 not founded on the ceremonial purifica- 
 tions of the old dispensation : neither 
 was it an offshoot of proselyte baptism ; 
 for the latter apjiears not to have origi- 
 nated till after the destruction of the 
 temple. Neither Josephus nor Philo, 
 nor the Apocrypha, nor the Jewish Tar- 
 gums or rabbinical books, say any thing 
 of proselyte baptism, though they all 
 speak of ]iroselytes. The earliest men- 
 tion of it is in the Bal\vlonish Talmud, a 
 Jewish commentary oif about the sixth 
 century of the Christian era. In Her- 
 zog's Real Eii<-y<loptidie, (Art. "Prosely- 
 ten") vol. xii. pp. 245-f5, we find the fol- 
 lowing decided declaration of its late 
 ori}^in : 
 
40 
 
 MATTHEW 111. 
 
 A.D. 20. 
 
 ing in the wilderness of Juclea, and saying, Repent 
 2 ye : tor ° the kingdom of heaven is at hand. Foi- 
 
 ls ; 25, 1, 14 ; 
 Daii. 2. 44 ; Lk. 
 9.2: in. 9-11. 
 
 "The institution of a strictly prose- 
 lyte baptism, as an independent initia- 
 tory act, will not, according to tliese in- 
 vestigations, date higher perhaps tlian 
 t J ward the close of the first century of 
 tlie Christian era; nay, there are strong 
 grounds for assigning' it a somewluit la- 
 ter date. The oldest evidence for it is 
 in the Babylonian Gemara (completed 
 about live hundred years after Christ), 
 Jebani, 46, 1. ' If a proselyte has sub- 
 mitted to circumcision but lias not been 
 baptized, "lie is," saj's Rabbi Eliezer, "a 
 ijrosely te ; for so we And it to have been 
 with our ancestral fathers, who were cir- 
 cumcised but not baptized." But if one 
 is baptized and not circumcised, Joshua 
 says, " he is a proselyte ; for so we find it 
 to" have been with our ancestral mo- 
 thers, who were baptized but not circum- 
 cised." But the wise men [that is, the 
 greater number] declare both to be an 
 indispensable condition.' " 
 
 The New Testament also makes no 
 reference to proselyte baptism, but in- 
 directly teaches its" non-existence. In 
 reply to our Lord's inquiry, " The bap- 
 tism of John, whence was it ? from 
 heaven or of men?" (ch. 31 : 2.5), no 
 such embarrassment would probably 
 have been felt like that which existed 
 among the chief priests and elders, if 
 they could have pointed to proselyte 
 baptism. The inquiry made to John, 
 "Why baptizest thou?" (John 1 : 3.5) 
 plainly implies that baptism was a new 
 rite ; and this is confirmed in John 1 : SH, 
 where the Baptist expressly declares 
 that he received his commission to bap- 
 tize frv>m God himself. See Dr. Chase 
 in Christian Rnnpw, Oct. 1S63, pp. 510. 
 o3J. 
 
 ( John the Baptist was the forerunner 
 \ of Christ, the preparer of his way, " as 
 the light of the sun, which, though not 
 yet risen, still fills the heavens with a 
 light which presages his glorious ap- 
 pearing." Hence Mark styles the min- 
 istry of John tfie beginniii// of thf Ooy>i 
 ofjesiis Christ, Mark 1 : 1-5. This min- 
 istry consisted in preaching and baptiz- 
 ing. John's preaching was the begin- 
 ning of Christian preachina: (compare 
 oh. 3 : 3; Mark 1 : 7, 15), and bis bap- 
 tism the beginning of Christian baptism. 
 The baptism of Christ, and after that, 
 the disciples of Jesus baptizing by his 
 
 authority, connect the baptism of John 
 with the final commission of our Lord. 
 
 Preaching. Proclaiming, announc- 
 ing publicl}'. We are not to suppose 
 John making set discoui-ses to well- 
 regulated audiences, but traveling the 
 country and heralding his brief messa- 
 ges, first to individuals, families, and 
 small companies, wherever found; and 
 afterward to crowds wlio flocked to 
 hear him. Wilderness of Judea. 
 The word wiMeme^s or de^rt, in the New 
 Testament, denotes merely an uninclos- 
 ed, untilled, and thinly inhabited dis 
 trict. It was applied to mountain re- 
 gions, to districts fitted only for pas- 
 ture, and to tracts of couuti-y remote 
 from towns and sparsely settled. The 
 wilderness of Judea was in the eastern 
 portion of Judah, in the neighborhood 
 of the Jordan and the Dead Sea. It 
 was rocky and mountainous, but abound- 
 ing in pastures for flocks. Several towns 
 and small places situated in this district 
 are mentioned in Josh. 15 : 61, 63, and 
 Jud. 1 : 16. 
 
 3. Repent. This word means /< 
 cham/e one's mind. It expresses an in 
 ward change of views and feelings, and 
 implies a sorrow for sin (ch. 11 : 21; 3 
 Cor. 7 : 10); a turning to-God (Acts 3 : 
 19; 36 : 20); and a change of conduct 
 or outward reformation as tlie fi-iiitj^, 
 ch. 3:8; Acts 26: 20. Another word 
 translated rejjoit occurs in the New 
 Testament a few times. Unlike the 
 former and more common word, it docs 
 not denote a change of mind that is 
 deep, durable, and productive of conse- 
 quences, but rather a feeling of regret, 
 of sorrow, or remoi-se for something 
 done. See ch. 27 : 3 ; 2 Cor. 7:8; Matt. 
 31 : 29. 33. 
 
 Kingdom of heaven. This phrase 
 is used in the New Testament only b> 
 Matthew, and is equivalent to "king 
 dom of God," of the other Evangelists. 
 The same thing is expressed by " king- 
 dom of Christ," or simplv "kingdom." 
 Ei>li. 5:5; Heb, 13 : 28. The prophets 
 had re;iresented the Messiah as a Divine 
 Kin- (Ps. 3:6; Isa. 11 : 1; Jer. 33 : 5; 
 Z.ch. 14 : 0; Mic. 4: 1-t; 5: 3). and 
 especiallv Dnniel (Dan. 3 : 44; 7 : 13, 14\ 
 who had sjioken of "a kingdom which 
 the God of heaven would set up." 
 Hence, kinffdo/n ofheaivn, or of God, be- 
 
A.D. 2(5. 
 
 MATTHEW 111. 
 
 41 
 
 3 ° this is he that was spoken of by the prophet 
 Esaias, saying, p ' The voice of one crying in the Avil- 
 derness, i Prepare ye the way of the Lord, make his 
 
 4 paths straight.' And the same John ■■ had liis rai- 
 ment of camel's hair, and a leathern girdle about 
 
 " Mai. 3. 1. 
 
 P Is. 40. 3. 
 1 Lk. 1. 76. 
 ' Mk, 1. 5, 6. 
 
 came common among the Jews to de- 
 note the kingdom or reign of tlie Mes- 
 siah. Their own theocracy was also ty- 
 pical of it. They indeed perverted the 
 meauing of prophecy, and expected an 
 earthly and temporal kingdom, the res- 
 toration of the throne of David at Jeru- 
 (<alem, and the actual snbiugation of all 
 nations. John the Baptist, Jesus, and the 
 apostles, however, rescued the phrase 
 from error, and gave it its full and true 
 meaning. This kingdom, reifjn, or ad- 
 minutrdtlon of the Messiah is spiritual in 
 its nature (John 18 : 36 ; Rom. l-i : 17) ; 
 and is exercised over, and has its seat in, 
 the hearts of believers, Luke 17 : 21. 
 It exists on earth (ch. 13 : 18, 19, 41, 47) ; 
 extends to another state of existence 
 (ch. 13 : 43; 2(5 : 29; Phil. 2 : 10, 11); 
 and will be fullv consummated in a state 
 of glory, 1 Cor. 15 : 24 ; Matt. 8:11; 
 2 Pet. 1 : 11. It thus embraces the 
 whole mediatorial reign or government 
 of Christ on earth and in iieaven, and 
 includes in its subjects all the redeem- 
 ed, or as Paul exjiresses it (Eph. 3 : 15), 
 "the whole family in lieaven and 
 earth." Kingdom of heaven and church 
 are not identical, though inseparately 
 and closely connected. The churches 
 of Christ are the external manifestations 
 of this kingdom in tlie world. 
 
 The Jews understood John to an- 
 nounce that the kingdom or the reign 
 of the Messiah was ajiproaching. His 
 views of that kingdom wore doubtless 
 imperfect, but he was quite free from 
 the errors of his countrvTiien. His 
 preaching repentance showed that he 
 apprehended its spiritual nature, and 
 saw that an inward cliangc with its ex- 
 ternal fruits was necessary in order to 
 become a true member of it. Hence 
 the reason he urged foi- repenting ; " for 
 the kingdom of heaven is at hand." 
 Literally ha^t drmm near, that is, now 
 near, at hand, in the birth of Jesus, etc. 
 For the force of the verb translated at 
 iiand compare ch. 26 : 45 ; Luke 21 : 20. 
 3. By the prophet li^saias. Tiirough 
 the pro])het Isaiah. The quotation is 
 made by Matthew and is found in Isa. 
 40 : 3. "John applies the jirediction to 
 
 himself in Johu 1 : 23. The figure here 
 used is founded on an eastern custom 
 of sending persons to prepare the way 
 for the marcli of a monarch through a 
 wild and uncultivated region. This con- 
 sisted of leveling hills, tilling valleys, 
 putting roads in order, and getting eve- 
 ry tiling in readiness. " When Ibrahim 
 Pasha proposed to visit certain places 
 on Lebanon, the emeers and sheiks sent 
 forth a general proclamation, some- 
 what in the style of Isaiah's exhorta- 
 tion, to all the inhabitants, to assemble 
 along the proposed route and prepare 
 the way before him. The same was 
 done in 1845, on a grand scale, when 
 the present Sultan visited Brusa. The 
 stones were gathered out, crooked places 
 straightened, and rough ones made level 
 and smooth." — Dr. Thomson, The Land 
 and the Book, vol. i. p. 106. Such was 
 the character of John's ministry. He 
 went before to announce the coming of 
 the Messiah, and to " make ready a peo- 
 ple prepared for the Lord," Luke 1 : 16, 
 17. He rebuked the proud, exposed liy- 
 pocrites, called meia to repentance, and 
 directed tliem to a coming Savior. 
 
 His preaching was indexed the voice 
 of one crying, of short duration, but 
 exciting attention, and the place of Iris 
 preaching the Avilderucss. The pre- 
 diction was thus remarkaljly fulfilled in 
 John. Many regard it as a typical pro- 
 ])hecy fulfilled, first in the return of the 
 Jews from the Babylonish captivity, and 
 then more remotely, and at the same 
 time more strikingly, in John the Bap- 
 tist. Such a view is possibly, but not 
 absolutclj- necessaiy. "We have here an 
 authoritiitive exposition of its meaning 
 and application. 
 
 Of the Lord . In the Hebrew, of 
 Jehorah, a decisive evidence of the su- 
 preme divinity of Christ. 
 
 4. Raiment of camel's hair, etc. 
 John's garb and manner of life, a.s well 
 as character and preaching, were liks^ 
 those of Elijah. 2 Kings 1 't 8 ; Mai. 4 : 
 5, 6; Matt. 11 : 14; Luke 1 : 17. It was 
 common for iirophets to wear a coarse 
 outer garment, Zecli. 13 : 4. John's 
 raiment was of coarse cloth woven from 
 
42 
 
 MATTHEW HI. 
 
 A.D. 20. 
 
 his loins; and his moat ^vas locusts and Avild honey, 
 o Tlien went out to him Jerusalem, and all Judea, 
 6 and all the region round about Jordan, and were 
 
 the lonfj;, sha^gj' hair of tlie camel, which 
 was shed every year. " The coat or nian- 
 tlo of camel's hair is seen still on the 
 shoulders of the Arab who escorts the 
 traveler throiiLch the desert or of the 
 shepherd who tends his tlock on the hills 
 of Judea, or in tlie valley of the Jordan. 
 It is made of the thin, coarse hair of the 
 camel, and not of the tine hair, whicli 
 is manufactured into a species of rich 
 cloth." — HackeWs lUudraiion of Scrip. 
 p. 104. Girdles were a regular part of 
 tlie dress, used in binding the garments, 
 which were loose and flowing around, 
 the loins (Luke 12 : 35), and were, of lin- 
 en, silk, or even silver, and sometimes 
 gold. A leathern girdle was a very ordi- 
 nary one, and here serves to indicate the 
 auxtrrity of John. 
 
 His meat. His food ; so the old 
 English word meat "means. Locusts 
 were voracious winged insects, chjsely 
 resembling the grasshopper; and were 
 dean for the Jew, and might be used 
 
 for food. Lev. 11 : 23. They were 
 roasted and sometimes boiled, or salted 
 and preserved, and eaten Ijy the poorer 
 classes of the people, as at the present 
 day. " It is well known tluit the poorer 
 I class of the people eat them cooked or 
 !raw, in all the eastern countries where 
 tliey are found." — Ifacketi, m above. 
 
 Wild Honey. This was ]>rol)ably 
 found in the trees and rocks of the 
 wilderness. Some suppose it to be a 
 honey dew, or sweet gum which tlows 
 from certain trees of the east. But it 
 is doubtful whether the honey-produc- 
 ing tree ever grew in Palestine, though 
 it is said to be foimd in Arabia. The 
 honey of the wild bee was abundant, 
 and often found in holhiw trees and 
 clefts in the rock. Lev. 20 : 34 ; Deut. 
 32 : 13; Ps. 81 : 1(3 ; 1 Sam. 14 : 30. It 
 is still found iu large quantities where 
 
 John sojourned, and came preaching. 
 Thus the raiment and food of John 
 were those of the poorer class ; and in- 
 dicated his humble condition, his austere 
 and self-denying manner, and, being in 
 harmony with his stern warnings and 
 reipiisitions, rendered his preaching the 
 more cttective. 
 
 5. Jerusalem. The people of Je- 
 rusalem. All Judea. The people 
 from the rest of Judea besides Jerusa- 
 lem. Great multitudes. We sometimes 
 use the expression. It is known to all, 
 when we mean it is generally known. 
 Region round about Jordan. On 
 both sides of the river, and adjacent to 
 it. Jerusalem as tlie metropolis is men- 
 tioned tirst, though the region about 
 Jordan was doubtless the scene of his 
 tii-st success. The singular appearance 
 of John, his prophetic address and man- 
 ner of life, his stern and earnest preach- 
 ing, and the general expectation of the 
 immediate coming of the Messiah, all 
 concurred to call great multitudes after 
 him. 
 
 0. Were baptized. The word 6a/>- 
 ti-.c is the Greelv hapti-.o, transferred into 
 our language and the termination alter- 
 ed. The literal meaning of the original 
 Greek is to dip, plunc/e, inimerne. "All 
 lexicograi)hcrs and critics of any note," 
 says Prof. Stuart, "are agreed in this." 
 "This word," says Dr. Conant (Revised 
 Version of Matthew and Notes), "ex- 
 pressed a particular act, namely, immer- 
 sion in a fluid or yielding substance. The 
 word had no other meaning ; it express- 
 ed tins act alone, either literally or in a 
 nieta]iliorical sense, through the wliole 
 ]XM-iod of Greek literature." So also 
 the learned Lutheran scholar, Dr. Meyer, 
 in his Critical C'ommentaiT on the New 
 Testament, says of Bttpti-.ontai in Mark 
 7 : 4, tluit it "is not to be understood 
 of ii'tisfiiii;/ the haiidi. but of immersion, 
 
 j wliieli tlie word in clasr-ic Greek and in 
 
 I the New Testament everywhere means ; 
 
 1 therefore here, according to the context, 
 to take a bath. So also Luke 11 : 38." 
 
 I Again, in his Commentary on the Acts 
 
 j (p. 33(i) he says, "Immersion was a tlu)- 
 nnighly essential jiart of the baptismal 
 
 I symbolism." 
 
 ' Its tigurative meaning is based on this 
 
A.D. 2(J. 
 
 MATTHEW III. 
 
 43 
 
 jL^round meaning, and always expresses 
 an idea of immersion. In this sense it 
 may be translated ])lung'e, iiiiinersi', 
 overwhelm, or whelm. Tim.-- Josephus 
 .speaks of a certain one being " plunged 
 (baptized) by drunkenness into stupor 
 and sleep."* Chrysostom, an eminent 
 Greek writer of the Christian C'hureh, 
 in the fourtli eentury, exclaims in one 
 l)laee, " How are we inunersi^l ( baptized) 
 in wickedness. "t And Plutarch, who 
 was bom in the year tifty after Clii-ist, 
 says of a certain one that "he was " over- 
 whelmed (baptized) with dct)ts, amount- 
 ing to tifty millions."! (See Mark 10 : 
 39; Luke 12: 50.) 
 
 In the Septuagint, a Greek version of 
 tlie Old Testament (made about two 
 hundred and eiglity-five years before 
 Christ), we tind tlie Hebrew word tabal, 
 (^3c) which Gesenius in his Lexicon 
 ^ "■"^says means to dip, to dip in, to 
 inline rue, translated l)y the Greek word 
 baptizo in 2 Kings 5 : 14, "Then he 
 went down and dipped himself seven 
 times in the Jordan." The Hebrew 
 word is also found in Job 9 : 31, "Thou 
 shall plunge me in tlie ditch," or more 
 correctly, "into tlie pit;" Gen. 37 : 31, 
 "Dipped the coat in the blood;" Lev. 
 9 : 9, "He dipped his linger in the 
 blood;" Deut. 33 : 34, "Let him dip his 
 foot in oil;" Ezek. 23 : 15, "In dyed 
 (dipped) attire u])on their heads;" that 
 is, dyed according to the common cus- 
 tom among the ancients of dipping any 
 thing into a dye in order to color it. It 
 is also found "in Exod. 12 : 22; Lev. 4 : 
 6 ; 14 : tj, 51 ; Num. 19 : 18 ; Josh. 3:15; 
 Ruth 2:14; 1 Sam. 14 : 27 ; 2 Kings 8 : 
 15, and is in each case translated in our 
 Common Version by the word dip. 
 
 Dr. Conant, in his exhaustive treatise 
 on the meaning and use of haptizein, has 
 for ever set at rest both the literal and 
 figurative meaning of this word. After 
 cjuoting cxanijiles where it is used, from 
 Greek wiitei-s in almost every depart- 
 ment of literature and science, belong- 
 ing to various religions and to many dif- 
 ferent countries, through a long succes- 
 sion of ages, he sa_vs, "From the pre- 
 ceding examples it appears that the 
 ground-idea of this word is to put into 
 or under water (or other penetrable sub- 
 stance), so as to immei-sc or subniei-ge ; 
 that this act is always expressed in the 
 
 * Antiquities of the Jews. x. 9, 4. 
 t Discourse v. on Titus, 33. 
 X Life of Galba, xxi. 
 
 literal application of the word, and is 
 the basis of its metai)horical uses. . . . 
 In all, the word has retained its ground 
 meaning witliout change. From the 
 earliestage of Greek literature down 
 to its close (a period of aljout two thou- 
 sand years), not an example has l)een 
 found" in which the word had any other 
 meaning. Tliere is no instance in which 
 it signifies to make a partial application 
 of water by affunion or xpriit/ylin;/, or to 
 cleanse, to purijy, apart from the literal 
 act of immersion, as the tneans of cleans- 
 ing or purifying." And again he says,, 
 " In the age of Christ and his Apostles, 
 as in all periods of the language, it was 
 in common use to express the most fa- 
 miliar acts and occurrences of every-day 
 life ; as, for example, immeming an ax in 
 imter to harden it ; teool in a dye to color 
 it; an animal in water to drown it; a 
 ship submerged in the waves ; rocks im- 
 mersed in the tide; and (nieta])liorically) 
 immersed in care,s, in soirow, i)i ignorance, 
 in poverty, in debt, In stupor a7 id shvp,'^ etc. 
 
 In addition to this the incidental and 
 figurative allusions to baptism in the 
 New Testament, the places of its ad- 
 ministration, and the accompanying cir- 
 cumstances, accord with and confirm the 
 meaning of the word. Thus, John first 
 baptized in the river Jordan, a place of- 
 fering facilities for the immersion of the 
 multitudes who resorted to him. After- 
 ward we find him baptizing in .I'J^non, 
 "because there was much water there," 
 John 3 : 23. In the account of the Eu- 
 nuch's baptism we have the movements 
 of the candidate and the administrator, 
 immediately preceding and following the 
 action of baptizing, "they went down 
 into the water," "they came uji out of 
 the water," Acts 8 : 38, 39. Baptizo in 
 the original text of the New Testament 
 is only followed by the prepositions i?j 
 and into, wlicn connected with the word 
 denoting the element. In (Greek, en) de- 
 notes the locality or clement in or with- 
 in which the act is ]3erf ormed, as " and 
 were all baptized of him in the river Jor- 
 dan," Mark 1 : 5. See note on ver. 11. 
 Into (Greek, eis) denotes the act of pass- 
 ing into the element in which the rite 
 is perf onned, Mark 1 : 9, which see. All 
 these point unmistakably to immersion. 
 
 The Apostle Paul represents baptism 
 as a bwial, " We are buried with him by 
 baptism" (Rom. 6:4; Col. 2 : 12); and 
 to the Corinthians he says (1 Cor. 10 : 1, 
 2) that the Israelites "were all baptiz- 
 ed unto Moses in the cloud and in the 
 
44 
 
 MATTHEW III. 
 
 A.D. 26. 
 
 bajjtized of him in Jordan, confessing their sins. 
 But when he saw many of the Pharisees and Sad- 
 
 sea." Both of these distinctly mark 
 and require immersion as the act in bap- 
 tism. 
 
 The Greeks, who certainly understand 
 their own language, hold that haptizo 
 means immerse, and have j>racticed im- 
 mersion from the first introduction of 
 the Gospel among them till tlie present 
 time. De Stourdza, a native Greek 
 scholar, and one of the most learned of 
 the present age, says, "The verb bap- 
 tizo has, in fact, but one application. It 
 signities literally and always to phui;//'. 
 Baptism and immersion are therefore 
 identical." And again, "The distinct- 
 ive character of the" institution of bap- 
 tism is immersion, which can not be 
 omitted without destroying the emble- 
 matical meaning of the sacred rite, and 
 without contradicting, at the same time, 
 the etymological meaning of the word 
 which serves to designate it." 
 
 Prof. A. N. Arnold, formerly a mis- 
 sionarj' to Greece, in a letter to me 
 writes, "Tlie modern word expresses 
 immersion neither more clearly nor less 
 clearly than tlie ancient. Whether used 
 as a sacred or a common word, it means, 
 as it always did, iminci-.-iDn. The Greeks 
 are not accustomed to say tliat baptism 
 is administered by sprinkling, in the 
 Roman Catholic and most Protestant 
 churches, but that they ha\e siibstltufi'd 
 ■•sprinkUn/j in the phux (>f fxiptixm. A^ a 
 common word baptizo has always the 
 meaning to immerse. I remember, for 
 example, reading many years ago in a 
 Greek newspaper, an account of the 
 mode of preparing gun-cotton. The 
 cotton was to be diJ3ped (baptized) in a 
 certain liquid. The tigurative use of 
 the word is always founded on this 
 meaning. To baptize one's pen in gall, 
 is a common form of expressing a se- 
 vere criticism or a sarcastic style. The 
 Greek Church realbj practices immersion 
 and insists upon it. I was well ac- 
 quainted with a learned English deacon, 
 who wished to join the Greek Church, 
 but was not willing to be immersed — re- 
 baptized, as he regarded it, and could not 
 be received on any other terms. He after- 
 ward joined the Roman Catholic Church. 
 Two things, however, ought to be stat- 
 ed. The first is that, whUe strenuous- 
 ly insisting on immersion as the only 
 
 baptism, they are not ([uite so particular 
 as we are to make the immersion absti- 
 lutely complete. The child is dipped na- 
 ked into the font ■ \\> to the chin or mouth, 
 and then the priest with his hands sends 
 a wavelet over the projecting head. 
 This they acknowledge to be an abuse ; 
 but it pleases the mother, and saves a 
 little risk of the child swallowing water. 
 The other thing to be noted is that, in 
 the Russian branch of the Greek Church, 
 Roman Catholics may be received with- 
 out baptism, the chrism (corresponding 
 to continuation in the English Church) 
 (inly being administered. But this in- 
 dulgence is not extended to Protestant-, 
 and is limited to the national church of 
 Russia, into which this innovation was 
 substituted for the ancient strict requisi- 
 tion, through the influence of Nikon, in 
 spite of much oppositicni, a little after 
 the middle of the seventeenth century. 
 See Stanley's History of the Eastern 
 Church, p.' 4*>0." For a discussion of 
 the word and subject, see Dr. Conant's 
 Baptizeix, Carson on Baptism, and kin- 
 dred woi-ks. 
 
 In Jordan. In the river Jordan. 
 This is the chief river of Palestine run- 
 ning from north to south. It is formed 
 by tlie junction of three rivers before it 
 enters the "waters of Merom," now 
 lake of Iluleh. Issuing from this lake 
 the Jordan flows nine miles to the sea 
 of Galilee, through which its course 
 may be traced over twelve miles to its 
 loAver end. Thence it i)Ui-sues its crook 
 ed coui-se to the Dead Sea. Lieutenant 
 Lynch, of the United States Navy, who 
 travei-sed the river in 1848, found that 
 although the distance from the Sea of 
 (.ialilee to the Dead Sea is but sixty 
 miles in a straight line, it is two hun- 
 dred miles by the course of the river. 
 It rushes over not fewer than twenty- 
 seven rapids, and many othei-s less pre- 
 cipitous. Its current is usually swift 
 and strong. Its width varies at differ- 
 ent points from seventy-flvc to two 
 hundred feet, and its depth from three 
 to twelve feet. 
 
 Confessing their sins. Freely, 
 fully, publicly. John required repen- 
 tance in those baptized of him (ver. 8) ; 
 and hence Mark says that he preached 
 " the baptism of repentance," Mark 1 : 4. 
 
A.D. 26. 
 
 MATTHEW III. 
 
 45 
 
 (lUcees come to his baptism, he said unto them, ^ O 
 
 uenenition of vi2)ers, who hath warned you to flee 
 8 from the wrath to come ( Bring forth therefore 
 
 fruits meet for repentance : and think not to say 
 y within yourselves, AVe liave Al)raliam to oir father: 
 
 for I say unto you, that God is able of these stones 
 
 • Lk. 3. 7-9 ; Rom. 
 5. 9; Thess. 1. 
 10. 
 
 Consequently confession of sin was 
 required, b'l the act of baptism tliey 
 professed to be penitent, to enter on ti 
 new life, and to be preparing for the 
 Mes!^ialI. Conijiare Rom. (i : 4. 
 
 7. Pharisees and Sadducees. 
 The two principal parties among the 
 Jews at that time, religious and also 
 political, originating about one hundred 
 and fifty years l>efore Christ. The Phari- 
 sfM were noted for their rigid ob.servaiice 
 of the letter of the law and of their tra- 
 ditions. Among their leading charac- 
 teristics were formality, ostentation, self- 
 righteousness, and hypocrisy. ThciS'^c/- 
 dncees rightly rejectee! all traditions, but 
 unhappily denied many of the impor- 
 tant truths of revelation, ch. 22 : 2.'5 ; Acts 
 23 : 8. They were mostly men of rank, 
 wealth, and etlucation ; but the Phari- 
 sees were more mauerous, and had 
 greater influence with the people. It is 
 evident, from John's address to them, 
 that they came to receive, not to op- 
 pose, his baptism ; but they came to 
 him from unworthy motives, proljaljly 
 because others did, wishing to be in the 
 popular current. They were unworthy 
 subjects — they came not " confessing 
 their sins." After receiving his faith- 
 ful reproofs, most of them went away 
 impenitent, and without baptism at his 
 hands. See ch. 21 : 25 j Luke 7 : 30. 
 
 (ieneratloii of vipers. Brood 
 of vipers, denoting persons both deceit- 
 ful and malignant; Inijoeritieal a))d 
 holding pernicious doctrines and princi- 
 ples ; hence injurious to otliers and es- 
 ])ecially exposed to coming wrath. See 
 on ch. 13 : 34. The viper is a very 
 poisonous serjient. Sec Acts 28 : 3-<J. 
 Who hath Avarned you, etc. An 
 expression of surprise and distrust. 
 How is it that sinners so hardened and 
 hypocritical as you should be induced 
 to flee ? What has moved you to this, 
 wlien you think yourselves the " chil- 
 dren of Abraham," and the models and 
 teachers of the people ? Ton who teach 
 others, who hath warned you and 
 bhown you that you must flee ? To flee. 
 
 By repentance and baptism. Wrath 
 to come. Impending wrath, the pun 
 ishmenl which was to be visited upon 
 those who rejected the kingdom of 
 heaven and neglected preparation. The 
 Jews expected troublous times in con- 
 nection with the appearance of the Mes- 
 siah. The prophets foretold it. See 
 Mai. 3 : 1; 4 : 5; Isa. 60 : 12; 63 : 1. 
 As a proijhet John referred to the wmth 
 coming on the Jewish nation at the de- 
 struction of Jerusalem, and upon all the 
 wicked at the general judgment. 1 
 Thess. 1 : 10; Matt. 24 : 2], 38, 39. 
 
 8. Bring forth therefore fruits. 
 Bring forth works, let j'our course of 
 life be such as to show your sincerity ; 
 and meet for repentance, suited and 
 Ijecoming such a change. Forsake as 
 well as confess your sins, Luke 3 : 11-14. 
 Show by your lives the reality of a 
 thorough change of views and purposes. 
 Bring forth humility, meekness, pa- 
 tience, love, faith, mercy, and every 
 good work, consistent with and express- 
 ive of repentance. See on ver. 2, and 
 ch. 7 : 16-20. 
 
 9. And think not, etc. Imagine 
 not that you may say, etc. Put away all 
 confidence in hereditary privileges, and 
 that you shall be saved simply because 
 you are the descendants of Abraham. 
 The Jews, and especially the Pharisees, 
 thought that, as children of Abraham, 
 they were 'Partakers of the promise 
 made to him' and consequently possess- 
 ed the favor of God. John 8 : 33, 39. 
 Abraham to our father. Rather, 
 
 for our father. God is able of 
 these stones. God, who created 
 Adam out of the dust of the earth, 
 can now form from these stones men 
 who shall be spiritually and truly 
 the children of Abraham. See Gal. 3: 
 6, 7. John doubtless pointed to the 
 stones on the banks of the Jordan. 
 These were the most unlikely material ; 
 so God could take the most unpromising 
 ]icrsons. Gentiles and the most noto- 
 riously wicked, and make them suitable 
 subjects of the Messiah. John condemns 
 
46 
 
 MATTHEW III. 
 
 A.D. 26. 
 
 10 to raise up children unto Abraham. And now also 
 the ax is laid unto the root of the trees : therefore 
 every tree whieh bringeth not forth good fruit is 
 
 11 hewn down, antl cast into the tire. ' I indeed bap- 
 tize you with water unto repentance, " but he that 
 Cometh after me is mightier than I, whose shoes I 
 am not worthy to bear ; '' he shall baptize you with 
 
 Mk. 1. 8 ; Lk. 3. 
 16; John 1. 15 
 26; Ac. 11. 16; 
 19. 4. 
 ' Lk. 1. IT. 
 Ma'. 3. 2; John 
 
 1. 33; Ac. 1. 5; 
 
 2. 2-4 ; 1 Cor. 13. 
 Vi. 
 
 the erroneous viewo of hLTcditary piety, 
 then prevalent; and teaches that, under 
 the new di.spensation, not descent but 
 repentance was necessary to the privi- 
 leges of sonship. 
 
 10. And now also the ax is laid. 
 Already lies at the root of the tree, 
 ready for use. Aimed not at the 
 branches, but at the root. The object 
 
 ORIENTAL AX. 
 
 is not to prune, but to cut down. From 
 this time every one is to be dealt witli 
 aeeording; to his individual character. 
 Inward repentance and the eorresi^ond- 
 ing outward righteousness, are now re- 
 quired. Men are not to be judged by 
 tueir birtli or their professions, but by 
 their hearts and lives. If deticient and 
 wanting in these, they are to be cut 
 down from tlie very roots, like barren 
 trees for tirewood. Is hewn down. 
 Without delay. Tlie execution is to be 
 immediate. iCast into the fire. The 
 punishment. Into unquenchable tire, 
 ver. 12 ; Heb. 6 : 8. 
 
 11. Baptize you with Avater. 
 According to the original, in water. lu 
 the sixth verse the same preposition is 
 translated "i;i Jordan." Tlie Greek 
 preposition fii, witli baptizo, in connec- 
 tion with the immersing substance, 
 never means with but always in. See 
 Conaut's Baptizein, sect. iii. 2. 
 Meyer on this passage says, " En (in) 
 is, in accordance with tlie meaning of 
 baptizo (immerse), not to be understood 
 instrumentally, but, on the contrary, as 
 in, in the element wherein the immer- 
 sion takes place." There is as much 
 propriety in translating, immerxe with Jor- 
 dan, as immeme with water. Unto re- 
 pentance. Into a profession of repen- 
 tance. John made repentance a condi- 
 
 tion to baptism ; his baptism implied a 
 profession of repentance in those re- 
 ceiving it. It w'as a symbol of this change 
 of heart and life: a public symbolical 
 declaration to the world that they were 
 in a state of true repentance, and hence- 
 forth would live a new life. 
 
 He that cometh after me; the 
 Messiah. A contrast between himself and 
 Christ who was immediately to follow. 
 Whose shoes I am not worthy 
 to bear. Whose sandals, etc. Sandals 
 
 SANDALS. 
 
 were coverings of the bottom of the 
 feet, bound to the feet with straps. At 
 tirst they were of wood, afterward of 
 leather or skins of animals dressed. As 
 stockings were not worn, the feet be- 
 came soiled; and hence on entering a 
 house, the sandals were taken off, and 
 laid awaj- by the lowest servant, so that 
 the feet might be washed. The newly 
 acquired slave was also to show his sub- 
 mission by such menial service. Hence 
 the loosing, tying, or carrying the san- 
 dal became proverbial to express the 
 humblest service. The general mean- 
 ing is. He that cometh after me is so 
 much greater in authority and power, 
 and so distinguished, that I am un- 
 worthy to do liim the Innnblest service. 
 Shall baptize you with the 
 Holy Ghost and with fire. Lite- 
 rally, in the Hohj Spirit and fire, there be- 
 ing no preposition in the original before 
 fire ; and the preposition eiii (in) being 
 used after baptize as at the beginning 
 
A.D. 26. 
 
 MATTHEW III. 
 
 4? 
 
 of this verse. This was literally fulfill- 
 ed on the day of Pentecost, Acts 2 : 2- 
 4; 1:5. The words, and of Jin; as well 
 as the external appearance of toiujuea a-s 
 of fire, express symbolically the fiery, 
 the vehement, ardent, and active power 
 of the Holy Spirit, and as manifested in 
 those receiving tliis baptism, the fiery 
 zeaUand fervor, connected with the gift 
 of tongues and other gifts, then con- 
 ferred upon them. Such an overwhelm- 
 ing and all-pervading descent of the 
 Holy Spirit, with outer manifestations 
 of tire, could aptly be styled a baptism 
 in the Holy Spirit and fire. Cyril of 
 Jerusalem, who lived in the fourth cen- 
 tury of the Christian era, referring to 
 the promise of our Lord, " Ye shall be 
 baptized in the Holy Spirit not many 
 days hence," very justl}- says, "For as 
 he, who sinks down in the waters and 
 is baptized, and is surrounded on all 
 sides by the waters, so also thej' were 
 completel3- baptized liy the Spirit." — 
 Jnstrudlou VIII., on the Holy Spirit, ii. 
 14. 
 
 Many commentators refer these words 
 to the baptism of the righteous in the 
 Holy Spirit, and of the wicked in fire. 
 Tlius Lange explains as follows, "He 
 will either entirely immerse you in 
 the Holy Spirit as penitents, or, if im- 
 penitent, he will overwhelm 3'ou with 
 the fire of the judgment (and at last 
 with hell-fire.)" So also Neauder, who 
 says, "As John's followers were en- 
 tirely immersed in the water, so the 
 Messiah would immerse the souls of be- 
 lievers in the Holy Spirit. . . . And this 
 Spirit-baptism was to be accompanied by 
 a baptism of fire. Those who refused 
 to be penetrated by the Spirit of di- 
 vine life should be destroyed liy the 
 fire of divine judgments." The pas- 
 sages generally ([uoted for this symboli- 
 cal use of the" word fire are Mai. 4:1; 
 Matt. 25 : 41 ; Jude 7 ; Rev. 2(1 : 14, 15 ; 
 21 : 8. It is thought that this interpre- 
 tation agrees better with verse 12, where 
 there is a distinct reference to both the 
 righteous and the wicked. But as Al- 
 ford remarks, it is only "apparently 
 (to the superficial reader) borne out by 
 verse 12." The language ])laiiily refers 
 to one class , for " the Holy Spirit " and 
 "fire" are closely imited in the pro- 
 noun yoii and by the conjunction a /id, 
 " He shall baptize you in the Holy Spirit 
 a7id fire." It is unnatural and harsh to 
 suppose a reference to two classes of 
 persons. . 
 
 If it be objected that these Phariseee 
 were not baptized in the Spirit, and 
 hence as yoic refers to them, a difierer.t 
 baptism must be meant, it may be an- 
 swered, that John had just said, "I bap- 
 tize ?/aM," and yet the Pharisees general- 
 ly rejected John and his baptism. The 
 use of the word is general and indefi- 
 nite. He shall baptize those that he 
 shall baptize in the Holy Spirit and fire. 
 
 Besides, the prophecy was evidently 
 fulfilled on the day of Pentecost. The 
 language of Jesus, "Ye shnll be baptiz- 
 ed in the Holy Spirit not many days 
 hence" (Acts 1 : 5), plainly referred to 
 the Pentecostal season. If it be object- 
 ed that no fire then appeared, but only 
 " tongues as of tire," it may be answer- 
 ed that the presence of material tire was 
 not necessarj' to the fulfillment of the 
 prophecy, tire being used in the Scrip- 
 tures so frequently in a symbolical sense. 
 
 It appears also that this baptism re- 
 fers, not to the common influence of 
 the Spirit, but to his miraculous influ- 
 ences and gifts; for Jesus had before 
 the Pentecostal season breathed upon 
 the disciples, saving, "Receive ye the 
 Holy Spirit," John 20 : 22. And it was 
 when the Holy Spirit fell on Cornelius 
 and his company, and they spake with 
 tongues, that Peter remembered the 
 Pentecostal season, and the Savior's 
 promise of the baptism of the Spirit, 
 Acts 11 : 16. See also Acts 10 : 44-46. 
 And Paul in 1 Cor. 12 : 13 ; speaking of 
 spiritual gifts, says, "For by one Spirit 
 we were" (not"are," as in the common 
 version) "all baptized into one body." 
 From such passages it would seem that 
 the baptism in the Holy Spirit and tire, 
 in its broadest application, must be re- 
 ferred to the miraculous influences of 
 the Holy Spiirit, communicated on the 
 day of Pentecost and on other seasons. 
 
 On these occasions and in these won- 
 derful gifts Christ showed that he was 
 the dispenser of the Spirit, and that his 
 kingdom would be carried on through 
 the power of the Spirit, John 16 : 7-14. 
 Thus he gave a pledge that the Com- 
 forter should be given to believers in 
 all ages. 
 
 John, also, by contrasting his bap- 
 tism in water with that in the Holy 
 Spirit and fire, showed the superiority 
 of Christ's office, work, and power over 
 his own. As spirit and fire are more 
 powerful, penetrating, and subtle than 
 water, so Christ's Mork would be higher, 
 more spiritual and profoundly searching 
 
48 
 
 MATTHEW III. 
 
 A.D. 26. 
 
 12 the Holy Ghost, and icith fire : ' whose fan is in his 
 hand, and lie will thoroughly purge his floor, y and 
 gather his wheat into the garner ; but he will burn 
 up the chafi" with ' unquenchable fire. 
 
 T?ie iaptism of Jesus. 
 
 13 THEN Cometh Jesus " from Galilee to Jordan unto 
 John, to be baptized of him. 
 
 « l8. 30. 24 ; Mai. 
 
 3 3 
 r ch. 13. 30, 43; 
 
 Is. 65. 15, 16: 
 
 Mai. 4. 1. 
 « Mk. 9. 43-«. 
 
 • ch. 2. 22 ; Lk. 2. 
 
 39. 
 
 than his ; consumia^ the dross and pro- 
 dncini^ a higher spiritual life, with all 
 the attendant fruits and blessings. 
 
 12. Whose fan. A winnowing 
 shovel, with which the mingled wheat 
 
 WINNOWING SHOVEL OR FjUf. 
 
 and chaff was thrown"np against the 
 wind; thus the chaff was blown away, 
 wliile the grain fell in a heap. Christ is 
 thus represented as bearing the winnow- 
 ing shovel in token of the separating 
 and purifying power of his doctrines. 
 Thoroughly purge his floor. Tho- 
 roughly cleanse the contents (grain, etc. , ) 
 of his threshing-flour, by separating the 
 wheat and the chaff. Believers are to be 
 t separated, even by severe measures, from 
 ■ i>oth unbelievers and also their remain- 
 ing sins. The threshing-lloor was a 
 circular piece of ground" in the open 
 Held, leveled, and beaten dowii or paved. 
 An elevat(;d ground was generally se- 
 lected, for the purpose of having the 
 benefit of the wind. That of Oman 
 the Jebusite was on Mount Moriah, 1 
 Chron. 2\ : 1.5, 28, 30. The grain was 
 trodden by oxen or horses, Deut. 25 : 
 •i; or beaten by a threshing-machine, 
 drawn over it by horses or oxen, Isa. 
 1? : 1.5 ; Amos 1 :" 3. The wheat. The 
 righteous, true believers. The gar- 
 Bftf, Granary', storehouse. The chafl". 
 
 The wicked, unbelievers. Unquench- 
 able fire. Fire that will not be put 
 out, fire that utterly consumes. See 
 Isa. 66 : 24; Mark 9 : 4:^-48. Thus 
 Christ wiU gather the righteous into 
 his heavenly kingdom, and consign the 
 wicked to everlasting punishment. Matt. 
 25 : 34, 41, 46. 
 
 13-17. The B.vptism of Jesus. 
 Mark 1 : 9-11 ; Luke 3: 21, 22. Jesus, 
 who had taken upon himself the form 
 of a servant, and was made in the like- 
 ness of men commences his public 
 ministry, by placing himself on a level 
 with man, and receiving the baptism of 
 repentance, and thereby the public tes- 
 timony of his Father's approval. 
 
 13. Then cometh Jesus. It is 
 supposed that John liad been preaching 
 and baptizing about six months. The 
 exact time of Christ's baptism is un- 
 known. Ancient tradition verj* gene- 
 rally places it in the winter. From 
 Galilee. Nazareth of Galilee, Mark 1 : 
 9. To Jordan. Nazareth wa.s sev- 
 enty miles north of Jerusalem, and 
 not less from the place of our Savior's 
 baptism. The exact spot on the banks 
 of the Jordan where John was preach- 
 ing is not stated ; probably the same as 
 that referred to in verses 5 and 6, where 
 the nniltitudes came to him for baptism, 
 namely, "in the wilderness of Judea," 
 ver. 1. But the wilderness of Judea 
 did not probably extend to the east of 
 the Jordan, and only a little north of 
 the Dead Sea. The place of his preach- 
 ing, therefore, answers well to the west 
 bank of the Jordan opposite Jericho, 
 where the Israelites under Joshua 
 crossed the river, and where it was 
 twice miraculously opened by Elijah and 
 Elisha. Bethabara, or rather Bethany, 
 (John 1 : 28) was probably at this 
 point on the east side of the river. 
 Possibly the wilderness of Judea was 
 regarded as extending a little east of 
 the Jordan, John 1 : 28. Or better, 
 
A.D. 36. 
 
 MATTHEW III. 
 
 49 
 
 14 But John forbade liim, saying, I have need to be 
 
 15 baptized of thee, and coniest tliou to me ? And 
 Jesus answering said unto him, Suffer (7 to he no 
 now: ''for thus it becometh us to fulfill all right- 
 
 16 eousness. Then he suffered him. "^ And Jesus, 
 
 " Ps. 40. 7, 8 ; John 
 
 4.34. 
 <= Mk. 1. 10. 
 
 John niaj' have made Bethany his hcad- 
 (luarters at this time, and baptized both 
 on tlic eastern and western side of tlie 
 river, and preaching from either banli. 
 Says Lieutenant Lynch, " Tradition, sus- 
 tained by the geographical features of 
 the country, malve this the scene of the 
 baptism of the Redeemer. And as the 
 ford probably derived its name from 
 the passage of the Israelites with the 
 Ark of the Covenant, the inference is 
 not unreasonable that this spot has 
 been doubly hallowed."' And speaking 
 of the pilgrims, who came while he was 
 on the ground, to commemorate the 
 Savior's baptism, he says, "Each one 
 plunged himself, or was dipped by an- 
 other, three times below the surface, in 
 honor of the Trinity." Sec Lyndi's 
 Expedition, pp. 255, 263. 
 
 14. But John forbade him. 
 Sought to hinder him. Having doubt- 
 less known of the wondei-ful circum- 
 stances connected with the birth of 
 Jesus, as well as something concerning 
 his blameless life, and at the same time 
 by a divine impulse recognizing in Je- 
 sus the Messiah, he shrunk from per- 
 forming the service from a deep feeling 
 of inferiority and unworthiness. See 
 John 1 : 31'; 3 : 28, 30. As the less 
 should be baptized by the greater, and 
 as John had probably not l)een baptized, 
 he would rather receive the ordinance 
 from the hands of Jesus. 
 
 1.5. Thus it becometh us to ful- 
 fill all righteousness. In this re- 
 ply we see the design of Jesus in re- 
 ceiving baptism from John. "Had he 
 omitted this act of obedience, he would 
 have left incomplete that i)erfecl right- 
 eousness which, in our nature, he has 
 wrought out. If aught that it became 
 him to fulfill, had been left imfulfilled, 
 something essential would have been 
 wanting." — Dk. Con ant. Christ had 
 taken upon him our nature, not only 
 that he might be " made sin for us," but 
 also that he might work out a perfect 
 righteousness, comiirehending every ho- 
 ly principle and affection of the heart 
 tiiid entire conformitv of life to the 
 5 
 
 divine law. In this reply, Jesus indi- 
 cates baptism as an act of holy obedi- 
 ence incumbent on every i)ious indivi- 
 dual, and, as such, it became him to re- 
 ceive it and John to administer it. In 
 the neglect of it, there would have been 
 disobedience on the part of both to a 
 divine requirement. 
 
 There was also a deep significance in 
 the baptism of Jesus, pointing to the 
 vicarious nature of his great work. It 
 Mas only as he was connected with a 
 sinful race, he himself being without 
 sin, that he could appropriately submit 
 to baptism. It prefigured not merely his 
 death, burial, and resurrection, Luke 
 12 : 50 ; but also his death to sin, that 
 is, to the sins of the people that were 
 laid on him, and his life to righteous- 
 ness, that is, the new life of all his 
 spiritual people. It prefigured sin, as 
 it were, receiving its death and burial 
 with him, and holiness its resurrection 
 and life. Col. 2 : 12, 13 ; Eph. 2:5; 
 Rom. 6 : 3, 4, 8 ; Ps. 40 : 12. He that 
 has not truly died with him and risen 
 with him, can have no part, lot, nor life 
 with him. 
 
 Christ, being thus closely connected 
 and identified with his people, was their 
 exemplar. And as baptism was to be 
 an ordinance of pei-petual obligation in 
 the new dispensation, we see in the 
 baptism of Jesus an example to his fol- 
 lowers. What Jesus here sanctions by 
 his example, what he afterward did 
 through his disciples (John 4 : 2), he at 
 last confirms with the complete for- 
 mula in his last commission, eh. 28 : 19. 
 Thus the baptism of John, though com- 
 mencing in the dawn of the new dispen- 
 sation, was substantially the ordinance 
 as caiTied out by Christ himself. See 
 on ver. 1. John's baptizing in view ol 
 the coming Messiah was the first step 
 in the development of the ordinance; 
 Christ's disciples baptizing in the name 
 of Jesus as the Messiah, the second ; 
 and the last commission to baptize in 
 tlie name of the Father, and of the 
 Son, and of the Holy Spirit, the final 
 step which made- the ordinance complete 
 
50 
 
 MATTHEW III. 
 
 AD. 26. 
 
 when he was baptized, went up straightway out of 
 the water : and, lo, the heavens were opened unto 
 him, and he saw •^ the Spirit of God descending 
 17 like a dove, and lighting upon him : "^ and, lo, a 
 voice from heaven, saying, ' This is my beloved 
 Son, in whom I am well pleased. 
 
 ■Is. 11. 2 
 
 22. 
 
 •John 19. 
 • ch. 12. 18 
 
 Ps. 2. 7 ; 
 
 1; Mk. 1. 
 
 9. 35; 2 
 
 17. 
 
 Lk. 3. 
 
 28-30. 
 
 ; n.S; 
 
 Is. 42. 
 11; Lk. 
 Pet. 1. 
 
 as an institution of the churches of 
 Christ. Then he suffered him. As 
 
 soon as John was conviucL-d of duty, he 
 did it. 
 
 16. Went up straightway out 
 of the water. From the water 
 where he was iinmer.ied lo the bank of 
 Jordan. The preposition used here 
 in the original meaus from ; out. of is 
 the meaning of the preposition found 
 in Acts 8 : 3'9, and so translated there. 
 The peculiar force of straightway 
 should not be overlooked. He went up 
 immediately; and as soon as he had 
 gone up from the water, behold the 
 heavens were opened. He weut up 
 praying (Luke 3 : 31) ; and on reaching 
 the bank of the river, the miraculous 
 descent of the Spirit occurred. 
 
 The heavens were opened. There 
 appeared a partiugiuthe licaveus proba- 
 bly like the partingof cloud-; by a rtashof 
 lightning. See Acts 7 : .56. Unto him. 
 To Jesus. He saw. Jesus saw. John 
 also witnessed it, John 1 : 33. Like a 
 dove. As a dove. The words " as a 
 dove" may refer either to the .s7i«/;e or 
 the manner, in which the Spirit de- 
 scended. Probably the former ; for 
 Luke says (3 : 22) that the Spirit as- 
 sumed a " bodily form like (as) a dove." 
 This was a tit emblem of the pure, gen- 
 tle, and peaceful character of Jesus and 
 his work. Ch. 10 : 16 ; 11 : 29 ; Isa. 
 61 : 1-3. John adds (1 : 33), " and it 
 abode on him." Thus Jesus received 
 the heavenly anointing, and from this 
 time his ministry actively and otttcially 
 begins. Ps. 45 : 7 ; Isa. 11 : 3 ; 43 : 1 ; 
 61 : 1. The descent of the Suirit was 
 also the appointed token for fully mak- 
 ing known the Messiah to John, John 
 1 :"33. 
 
 17. A voice from heaven. From 
 the Father; specially designed for John 
 as the harbinger of Jesus, in order that 
 he might introduce him as the Messiah 
 to the neo'ile. John 1 : 33-34. My 
 beloved Son. Not only my San, but 
 emphatically the Beloved. The term 
 Son was applied to the Messiali (Ps. 
 
 3 : 7, 13), indicating the close and en- 
 dearing relation he sustained to the 
 Father, and tlie dignity both of his na- 
 ture and his othce. See also Isa. 43 : 1. 
 I am weH pleased. Am ever well 
 pleased with him in all respects, as a 
 son and as a Mediator. This testimonj' 
 to our Lord's sonship and to the plea- 
 sure of the Father in him, was repeated 
 at the transfiguration, ch. 17 : 5. See 
 also John 13 :'"3«-30 ; 3 Pet. 1 : 17. 
 
 Thus at the baptism of our Lord we 
 have the manifestation of the three per- 
 sons of the one God. The Son baptized 
 in Jordan; the Holy Spirit descending 
 upon him in the form of a dove ; and 
 the Father proclaiming him as his 
 beloved Son. While Jesus was thus 
 manifested and honored, a threefold 
 honor was bestowed upon the ordinance 
 he liad just received. Surely we should 
 not only honor Jesus, but also the or- 
 dinance which he, with the Father and 
 Holy Spirit, honored with implicit obe- 
 dience. 
 
 Remakks. 
 
 1. The most eminent servants of God 
 often grow up in the most humble cir- 
 cumstances and labor in the most retired 
 places, ver. 1 ; Amos 7 : 1-^16. 
 
 3. This world is a spiritual wilderness, 
 the kinijdom of " the wicked one." 
 ver. 1 ; ch. 13 : 39 ; Eph. 2:2; 6 : 12 ; 
 1 John 5 : 19. 
 
 3. Christ is a king. His kintrly office 
 is no less prominently presented in Scrip- 
 ture than his prophetic and priestlv, 
 ver. 3; Ps .3 : 6 ; 4.5 : 6; 110 : 1, 3. 
 
 4. Christ's kingdom is spiritual and 
 has its seat in the heart ; hence the 
 necessity of entcrins it ^^^th repentance, 
 a deep, thorough change of mind, a con- 
 fessing and a forsaking of sin, vers. 3, 
 6 ; Mark 1 : 15 ; Luke 34 : 47. 
 
 5. True repentance springs from a 
 sense of the mercy of God as manifest- 
 ed in Christ. John i)reaclied repen- 
 tance ; for the kingdom of heaven is at 
 hand, ver. 3; Rom. 3:4: Acts 5 : 31. 
 
 6. In John we see the typo of the 
 
A.D. 36. 
 
 MATTHEW JV. 
 
 51 
 
 The temptation of Jeans. 
 
 IV. THEN was s Jesus led up of the Spirit into the wil- 8. ya 
 
 law, as our schoolmaster to lead us to 
 Clirist. B}' the severity of his manners 
 and doctrines he " prepared the way of 
 the Lord;" so the terrors of the law 
 prepare the soul, through the convictinj^ 
 Spirit, for tlie reception of Jesus, vers. 
 3, 4; Gal. 3: 24; "^ Cor. 5: 11. 
 
 7. As John's preaching and manner of 
 life corresponded, so siiould the pro- 
 fession and practice of every Christian. 
 All should put into daily practice the 
 doctrines they preach or profess, ver. 
 4 ; ch. VZ : 33. 
 
 8. Public confession of sin is the 
 duty of the sinner, since he has been an 
 open transgressor ; and is an evidence of 
 repentance, ver. ti ; Kom. 10 : 10. 
 
 y. Ministers of Jesus and all religious 
 teachers should be like John, neither 
 flatterers, nor self-seekers, nor servants 
 of men, ver. 7 ; Gal. 1 : 10. 
 
 10. Self-righteous formalists arc, spi- 
 ritually, a generation of vipers, cun- 
 ning, deceitful, malicious, and perni- 
 cious, and, as such, especiall^^ exposed 
 to divine wrath, ver. 7; ch. 33 : 33, 
 ri4, 33. 
 
 11. True repentance is attended with 
 reformation of life. It is vain to pro- 
 fess repentance without the attendiTig 
 fruits, or to be baptized without botti 
 a change of heart and life, ver. 8; 
 Acts 26: 20; ch. 7: 16, 20. 
 
 12. We do not enter Clirist's king- 
 dom by birth. We must not tmst in 
 the piety of our ancestors, any more 
 than in Pharisaical or Sadduccan philo- 
 sojihy, ver 8 ; Luke 13 : 3, 5. 
 
 13. There is more hope for the hea- 
 then and the mo'^t abandoned, than for 
 manv of the highlv favored and self- 
 rigliteous, ver. 8 ; ch. 21 : 31, 32. 
 
 14. The wicked are already condemn- 
 ed ; the ax is laid at the root of the 
 tree, and except they repent and bring 
 forth fruit to God, they perish, ver. 
 10 ; John 3 : 18, 19. 
 
 15. John knew nothing of infant 
 baptism. He required repentance well 
 attested, as a pre-requisite to the or- 
 dinance, vers. 8-10 ; Luke 3 : 10-14. 
 
 16. Christ is the dispenser of the 
 Spirit and of spiritual gifts, ver. 11 ; 
 John 16 : 7. And by the Spirit and 
 through the truth, he becomes in this 
 
 world the great WinnoM'er, separating 
 the race into the righteous and the 
 wicked, ch. 10 : :i4-36. 
 
 17. Christ is our Judge, and will witli 
 etjual fidelity spare and reward his peo- 
 ple, and punish the wicked, who are 
 but chati; ver. 12 ; John 5 : 22 ; Matt. 
 25 : 31-46. 
 
 18. The most eminent saints feel their 
 iniworthincss of the honor put upon 
 them in the service of God, ver. 14 ; 
 1 Cor. 15 : 9. 
 
 19. Let Christ be our example in 
 baptism, who came such a distance to 
 receive it, and who said, " Thus it be- 
 cometh ias," including, in a subordinate 
 sense, all his followers. If it became him 
 to "fulfill all righteousness," it sure- 
 ly becomes us to walk in his ordinances 
 and to obey all his commandments, 
 ver. 15 ; John 14 : 15 ; 1 John 5:3; 
 Acts 2 : 38. 
 
 20. John showed his humility in bap- 
 tizing Jesus as well as in hesitating and 
 shrinking from it at first. Himiility 
 and obedience to God go hand in hand. 
 Disobedience and pride are twin bro- 
 thers, vers. 14, 15 ; 1 Sam. 15 : 22. 
 
 21. Let us pray for, and strive to 
 possess, the dove-like spirit of Christ, 
 geutJe)i€K.s, Jiannlesfi9iei>.s, love, and puritv, 
 ver. 16 ; ch. 10 : 16 ; Gal. 5 : 22. 
 
 22. Christ was truly the Wonderful. 
 What wonders attended him ! The star 
 ai>])eared and angels sang at his birth ; 
 at his baptism the Spirit descends and 
 the Father speaks, attesting his Messiah- 
 ship, and approving the ordinance, vers. 
 16, 17. 
 
 23. Heaven is opened to us by the 
 Son, vers. 16, 17; John 1 : 51 ; 14 : 6. 
 
 24. The Triune God is concerned in 
 our salvation. While we bestow on 
 the Persons of the Godhead equal hon- 
 ors, let us accept of Christ as our Me- 
 diator, and love him who is accepted 
 and loved by the Father, vers. 16. 17; 
 John 5 : 23 ; 1 Tim. 2 : 5. 
 
 CHAPTER IV. 
 
 Matthew now proceeds to record the 
 conflict of Jesus with Satan and his 
 triumph over him ; the beginning of 
 his imblie ministry in Galilee, including 
 
52 
 
 MA'ITHEW IV 
 
 A.D. 20. 
 
 derness to be tempted of the devil. And when he 
 had fasted forty days and forty nights, he wa?* af- 
 
 "Job. I. »-12; 1 
 Thes. 3. 5 ; Rev. 
 2. 10. 
 
 the call of four fishenncii to be his 
 public atteiida'.its ; and a summary ac- 
 count of hin iir.st missionary tour in that 
 region. His triumph over Satan, his 
 labors in Galilee in fuitillmeut of pro- 
 phecy, and his wonderful miracles there, 
 are additional proofs of liis Messiahship 
 and Divinity. 
 
 1-11. The Temptation of Jesus. 
 Mark 1 : 13, 13 ; Luke 4 : 1-13. He is 
 led by the Spirit into the wilderness ; 
 fasts " forty days, is teniiited by tlie 
 Devil ; ana^els minister to liim. 
 
 1. Then was Jesus. Immediiitely 
 after his baptism. liCd up of the 
 Spirit. From the valley of Jordan by 
 the Spirit. Mark saj-s, " The Spirit 
 drivetli him." He was iirg;ed on l>y the 
 Spirit which had just descended upon 
 liim. The Wilderness. Possibly the 
 Arabian desert of Sinii ; but more pro- 
 Ijably the wilderness of Judea, or of Jer- 
 icho, the eastern part of Judah, adja- 
 cent to the Dead Se:i, and extending to- 
 ward Jericho. It is still one of the most 
 dreary and desolate r(>gions of the 
 whole country. The wildness of cer- 
 tain parts of it is strikingly indicated 
 by Mark, " He was with the wild beasts." 
 The mountain Quarantania, in this wil- 
 derness, which tradition has marlced as 
 the site of the temptation, is described 
 by Robinson, as " an almost perpendi- 
 cular wall of rock twelve or ttfteen hun- 
 dred feet above tlio plain." See on ch. 
 3 : 1. To be tempted. The design of 
 the Spirit in leading liim into the wil- 
 derness. It was meet that the Second 
 Adam should endure the same trial un- 
 der which tlie tirst Adam fell ; so that 
 his power to overcome tlie Devil and to 
 restore man to liis lost state might be 
 manifested. It was also needful that 
 inir great Hisrh-Priest sliould be tempt- 
 ed in all points as we are, so that he 
 might thereby be fully prepared to sym- 
 pathize with, intercede for, and help us, 
 Heb. 2 : 17, 18 ; 4 : 15, 16. 
 
 Of the Devil. By the Devil. The 
 word dcL'il (Greek, dioMos) means a tra- 
 dwer, a fal-e accuser, and answers to 
 Satan of the Old Testament, which 
 means an adversary. Job 1:6; Zech. 
 3:1. It is applied to tlie chief of the 
 fallen spirits, and is descriptive of his 
 chai-acter and work, and was tlie name 
 
 by which lie was famiUarly known. He 
 is the prince of the power of the air 
 (Eph. 2:2), under whom are the de- 
 imm.\ who are active in introducing 
 every evil among mankind. He is 
 known also by the name of Beelzebub, 
 the prince of devils or demons, ch. 
 12 : 24 ; the old sei-peiit. Rev. 12 : 9. 
 The Scriptures frequently speak of him 
 as a personal agent, ascribing attributes 
 and act* to him, John 8 : 44 ; 14 : 30 ; 
 2 Cor. 11 : 3, 14, 15 ; Eph. 6 : 11, 12 ; 1 
 Pet. 5 : 8, 9 ; 1 John 3:8; Rev. 2 : 10 ; 
 3:9; 20 : 10. Whether he appeared in 
 visible form is not stated, though fairly 
 implied. His omihi;/ to him (ver. 3), his 
 saying. If thou wilt foV down and uw- 
 ship me (ver. 9), his Icarhi;/ him (\cr. 11), 
 all render it pro)iable that the Devil ap- 
 peared in a bodily form, and possibly as 
 an angel of liglit. 
 
 But how v.as Jesus tempted? In his 
 human nature. Thus it became him, as 
 a man, the Second Adam, to be tempted 
 and to overcome. As a man there was 
 a possibility of falling; as God-man 
 there was no possibility. The human 
 soul of Jesus was free from all tenden- 
 cy to evil ; he could, therefore, be tempt- 
 ed only from without. Yet he " was in 
 all points tempted like as we are, yet 
 witliout sin," Heb. 4 : 15. But since 
 he could not be tempted through evil 
 desires, he was tempted through the 
 senses ; and that Satan might bring his 
 temptations the more thoroughly to 
 bear, Jesus hungered, he felt the strong 
 cravings of appetite, necessarily result" 
 ing from long fasting. He was worn 
 and weak for want of fot)d, thus pre- 
 senting a rare opportunity for Satan to 
 bring iipon him his strongest and most 
 artful temptations. 
 
 2. Fasted forty days and nights. 
 Some have supposed that he abstained 
 only from bread and ordinary food, but 
 Luke affirms tliat he ate noihinr/, Luke 
 4 : 2. His fasting, like that of Moses 
 (Dent. 9, 18), and Elijah (1 Kings 
 19 : 8), was a total abstinence from all 
 food. In these cases they were doubtless 
 supematurally supported. A high state 
 of spiritual enjoyment will render a per- 
 son, for a time, independent of the 
 common necessities of life. Jesus, aside 
 from his union with tlie second person 
 
A.D. 26. 
 
 MATTHEW IV 
 
 5:i 
 
 terwarcl un hunspi'orl. And wlicn '' tl)p tempter 
 came to him, he said, ' ' If thou be the Son of God, 
 command that these stones be made l)read. But 
 he answered and said, ' It is written, '''Man shall 
 not live bv bread alone, ' but by every word that 
 proceedeth out of the mouth of God.' 
 
 i eh. 8. IT. 
 
 ' Is. 8. 5(): Ro. 15. 
 
 4 ; Eph. B 17. 
 " IHu. 8. :i. 
 ' Ps. 119. 11 : Jer. 
 
 15. 16: John :>. 
 
 39 ; 6. 27. Kl-3.-). 
 
 63:20.81 ;2'rijii. 
 
 3. 16. 
 
 of the Trinity, wa.^ f>iU of the Hohj 
 Spirit (Luke 4 : 1), and in thi.s hii^li and 
 perfect state was thus supernaturally 
 sustained. After forty days, accordinii; 
 to the desig:n of the Spirit, lie hunger- 
 ed, in order that the Devil might liavc 
 an oiiportunity of bringing- against liini 
 liis greatest power as a teni])ter. 
 
 3. When the tempter came to 
 him« This does not necessarily indi- 
 cate the first assault of the Devil, the 
 correct translation being, And the tempter 
 mmc, etc. Both Mark" and Luke inti- 
 mate that Jesus was tempted during 
 the forty days, Mark 1 : 13 ; Luke 4 : 2. 
 In those recorded we have the kinds of 
 temptation to which he was exjiosed; 
 and being the last, they were the most 
 signal, forming the climax of all that pre- 
 ceded. In them we have the three prin- 
 cipal fonns of temptation, the lust of 
 the flesh, the lust of the eyes, and the 
 pride of life, 1 John 2 : 16. They run 
 parallel with the temptation of our 
 first parents in the garden : " When the 
 woman saw that the tree was good for 
 food, that it was pleasant to the eyes, 
 and a tree to be desired to make one 
 wise, she took of the fruit thereof and 
 did eat," Gen. 3:6. In the first, our Sa- 
 vior is tem])ted to unbelief and selfish- 
 ness ; in the second, to presumption 
 and vanity ; in the third, to ambition 
 and idolatrv. 
 
 If thou be the son of God. This 
 temptation had doubtless some refer- 
 ence to the declaration at his baptism, 
 "This is my beloved Son." We need 
 not suppose that the Devil fully under- 
 stood- his divinity or his Messiahsliip. 
 He had doubtless" known something of 
 his history and heard the voice of the 
 Father at his baptism. But as Soti of 
 God could be applied to angels, and to 
 the spiritual children of GodT the tempt- 
 er might easily have been in doubt. 
 He had, however, witnessed enough to 
 know that Jesus was a remarkable per- 
 sonage, possibly divine. The language 
 in the original is worthy of close study. 
 Son is emphatic, but lias not the article 
 
 before it, as in the title T/ic Son <f !-i»l, 
 so often ap]ilied to the Messiah. 'I'h'' 
 temjiter thus lays euiiihasis not on l.i.> 
 Mesf.iahshi}), Init on Am- ■S<->i)!i/iiji. IIk- 
 expression is eciuivaleiit to, /;' t/imi bi. 
 Gv(r.s So7i, hence, jiossessed of extra- 
 ordinary and suipcrnatiu-al powers, etc. 
 If thoii. He would have liiui doulit 
 tlic reiilily of his Sonship, and also dis- 
 trust his" Father. As if he had said, 
 " Use the means :it your disposal to 
 supply your wants, instead of depend- 
 ing oil God, wlK)m you call your Fa- 
 ther, liut who appears to have forgotten 
 you : coiioiittiid that thcue fitones be nuule 
 bretid; and thus yon will satisfj' your 
 hunger, and at tlie same time your evi- 
 dence of your Sonship." Thus the 
 tempter wiiuld lead him both to distrust 
 God, and exercise a selfish principle. 
 
 4. It is written. As Jesus is 
 tenii)ted as a man, so does he meet the 
 tempter as a man. He m^ets every 
 temptation exactly as any one else 
 might meet it, by the simple" and appro- 
 priate use of God's word. To have per- 
 formed a miracle would have been con- 
 trary to his uniform ininciple of action. 
 With him miracles were for the honor 
 of his Father, for the good of others, 
 and for confirming his mission and doc- 
 trine : he never performed one to defend 
 or relieve himself, ch. 20 : 28 ; 26 : 53, 54. 
 As a prophet he had been led by the 
 Spirit to fasting, and it became him to 
 wait, and not to relieve himself by a mi- 
 racle, unless divinely directed. 
 
 Man shall not live, etc. In the 
 passage here cited (Deut. 8 : 3), Moses 
 tells the people that God, by giving them 
 manna, b.ad taught them that life could 
 be sustained not only by bread but by 
 any thing he might appoint for that 
 pu"r]iose. And Jesus, in quoting it, 
 shows his reliance on his heavenly Fa- 
 ther's care, and his determination to 
 seek no means to sustain life but such 
 as God should appoint. 
 
 Every word that proccedeth 
 out of the mouth of God. What- 
 ever God may appoint, or l)y what- 
 
54 
 
 MATTHEW IV. 
 
 A.D. 36. 
 
 5 Then the devil taketh him up '" into the holy city, 
 
 6 and setteth him on a pinnacle of the temple, and 
 saith unto him, If thou be the Son of God, cast 
 thyself down : for it is written, " ' He shall give his 
 angel charge concerning thee : and in their hands 
 they shall bear thee up, lest at any time thou dash 
 
 "Ne. 11. 1,18; Is. 
 48.2; Rev. 11. 2. 
 
 Ps. 34. 7, 20 ; 91. 
 11, 12. 
 
 ever means he pleases, John 4 : 3:2, 34. 
 In the expression, mouth of God, we 
 have an example of a figurative mode 
 of speaking, common in Scripture, bj' 
 wliich terms proper to the bodily 
 frame and to the soul of man are 
 applied to God, Gen. 6:6; Ex. 33 : 23; 
 Ezek. 5 : 13. It should be noticed that 
 Jesus makes no reference to his divine 
 sonship. Throughout these tempta- 
 tions, he acts on the full assurance that 
 he is the Son of God, and yet speaks 
 with all the humility and with all the holy 
 and unselfish principle becoming him, 
 as Son of Man. He was not called upon 
 to prove his divine nature to Sataa; 
 much less to perform a miracle at his 
 suggestion. Thus in the first tempta- 
 tion, Satan tempted Jesus through the 
 bodily appetite. And thus he approaches 
 mankind everywhere. By this means 
 drunkards^ gluttons, and debauchees 
 have became his prey. 
 
 5. Then. Luke places this temp- 
 tation last, but this word then seems to 
 fix the order. Luke seems here less 
 careful about the order of time, and con- 
 nects the temptations by simply the con- 
 junction aiid. Our Lord's answer, ver. 
 10, " Get thee hence," etc., evidently 
 points to the conclusion of the tempta- 
 tions. This is one of many instances of 
 unimportant diversity, and yet substan- 
 tial agreement, between the Evangelists, 
 which go to confirm the truthfulness of 
 their narrative, Luke 4 : 3, 5, 9. 
 
 The devil taketh hint. A marvel- 
 ous power was granted the tempter till 
 Jesus uttered the words, Get thee hence. 
 Nothing can be determined from these 
 words as to whether the devil did, or 
 did not, transport him through the 
 air. Luke's language (Liake 4 : 9), he 
 broiujht him, favors the latter supposi- 
 tion. But ' oth Evangelists leave no 
 doubt that the Devil exerted certain 
 power over Jesus in goin": to Jerusalem. 
 He went there, and to the pinnacle of 
 the temple, not of his own accord 
 merely, though not against bis will, but 
 through the power permitted the devil. 
 
 As the Spirit of the Lord caught away 
 Philip (Acts 8 : 39), so the devil may 
 have borne away Jesus. The holy 
 city. Jerusalem, so called as tlie 
 place where the temple was situated, 
 and the public worship of God was per- 
 formed. See Isa. 48 : 2; Dan. 9 : 24. 
 
 Modern Jerusalem is called by the 
 Arabs El Kuds, "the holy." A pin- 
 nacle of the temple was some very 
 high point of the temple buildings, 
 probably either Solomon's porch on the 
 east side, which overlooked the vaUej' of 
 Jehoshaphat or Kidron, or the eleva- 
 tion of the middle portion of the 
 southeni portico, looking down at a 
 fearful height of about six hundred 
 feet into the valley of Hinnom. The 
 latter, which Joscphus describes as a 
 dizzy height, is the most probable. For 
 further on the temple, see on ch. 21 : 
 12. The word translated temple both 
 here and in Luke means not the temple 
 proper, but the whole sacred inclosure, 
 the temple buildings. 
 
 6. Cast thyself down. Having 
 failed in leadin^c Jesus to distrust the 
 providence of liis Father, the tempter 
 would induce him to presume upon it. 
 Failing to produce selfishness, by ad- 
 dressing the appetite, he would now 
 lead him to vain display and vanity. 
 Having also been repulsed bj' the word 
 of God, he attempts to use the same 
 weapon in overcoming Jesus : " If thou 
 be the son of God, cast thyself down 
 from this dizzy height : it can not hurt 
 thee; for thou art imder thy Father's 
 care, and it is in accordance with his 
 will ; for it is written, etc. It will be also 
 a miracle worthy of thee, and a strik- 
 ing proof of thy sonship ; and becoming 
 known, will attract the people after 
 thee." He shall give his angels 
 charge. This passage (Ps. 91 : 11, 12) 
 expresses the care of divine providence 
 over the righteous. And the inference 
 was, that if such a promise had been 
 granted to all righteous persons, it 
 would certainly apply more forcibly to 
 the Son of God. But the devil both 
 
A.D. 2(]. 
 
 MATTHEW IV. 
 
 55 
 
 thy foot against a stone.' Jesus said unto him, It 
 is written again, " ' Thou slialt not tempt the Lord 
 thy God.' 
 
 Again, the devil taketh him up into into an 
 exceeding high mountain, and showeth him all 
 the kingdoms of the world and the glory of them ; 
 and saith unto him, ^ All these things will I give 
 thee, if thou wilt fall down and worship me. 
 
 • Deu. 6. 16. 
 
 pJohn 14. 30; 2 
 Cor. 4. 4; Eph.2. 
 2. 
 
 1 Jam. 4. 7 : 1 Pet. 
 5. 9. 
 
 misquotes it and misapplies it. He 
 omits an important part, " Keep tliee in 
 all thy ways," that is, the ways along 
 which God's providence leads the be- 
 liever. To apply such a promise to acts 
 of rashness, vanity, and ostentation, 
 would be to " tempt the Lord thy God." 
 
 7. It is writteu a^ain. Jesus 
 still as a man combats the Uevil by the 
 right use of Scripture. It is worthy of 
 notice that he does not correct the 
 Devil's false quotation and misapplica- 
 tion of Scripture ; but simply shows 
 the Devil's false position bj' quoting an- 
 other passage. What you advise can 
 not be right; for it is contrary to an- 
 other portion of God's words, and his 
 truth can not be contradictory. 
 
 Thou shall not tempt the Lord 
 thy God, Deut. : Iti. The word 
 tonpt here means to put on trial, put 
 to the proof, to test. Thus in Gen. 
 22 : 1, God is said to have tempted 
 Abraham, in other words, he put his 
 faith and obedience on trial, he tested 
 them. So the Israelites tempted God at 
 Massah, by asking water to drink, and 
 asking in "si;ch a spirit that they would 
 judge, from the reception given to their 
 request, " whether the Lord was among 
 them or not," Ex. 17 : 2-7. In the ap- 
 plication of this passage, our Savior in- 
 timates that he should not put God on 
 trial, by exercising a presumptuous con- 
 lidence or by needlessly testing his vera- 
 city. In every trial' connected with 
 the path of duty he could trust God; 
 but he would not put himself needlessly 
 into dangerous circumstances, and thus 
 trifle with his promises. 
 
 8. Again. Failing in his second 
 assault, the Devil now changes his tac- 
 tics. He no longer commences with, 
 If thou be the Son^of God ; but as Satan, 
 the great adversai-y of Christ's kingdom, 
 he would lure Jesus with ambition to 
 renounce God and worship him. He 
 would make him a false Christ, such 
 a" Messiah as the worldly Jews expected, 
 
 a temporal prince with universal do- 
 minion. 
 An exceeding high mountain. 
 
 What mountain, can not be determined. 
 Some suggest Ncbo, from one of whose 
 summits, namely, Pisgah, Moses had a 
 view of the promised land, Deut. 34 : 
 1-4. Others suggest the Mount of 
 Olives, or one of the high summits north 
 of Jericho. Tradition says Mount Quar- 
 antania, on the northern boundary of the 
 plain of Jericho. 
 
 All the kingdoms of the world. 
 Not merely Palestine (the term world 
 has often a restricted meaning. Acts 
 11 : 28 ; Rom. 1 : 8), but also the hea- 
 then world, over which Satan exercised 
 spiritual dominion. From the lofty 
 elevation the kingdoms or tetrarchies of 
 Palestine, and adjacent regions, could be 
 seen, and the more distant empires of the 
 world might be suggested by the tempt- 
 er. The force of the words, ShoAveth 
 him all, etc., rather demand that 
 these kingdoms should have come up 
 before his vision. That there was some- 
 thing supernatural in this, agrees Avith 
 Luke, who says that the Devil showeil 
 all the kingdoms of the world in a mo- 
 ment of time. 
 
 And the glory of them. The 
 rich countries, large cities, splendid pala- 
 ces, etc. 
 
 9. All these will I give thee. Sa- 
 tan now appears in his character as " the 
 prince of this world," (John 12 : lU ; 
 14 : SO ; 16 : 11 ; 2 Cor. 4 : 4). He 
 showed himself also the father of lies, 
 (John 8 : 44) ; for he had nothing but 
 usurped power; the kingdoms of the 
 world were not his by right, but Christ's 
 (Ps. 2 : 8), and therefore he could not 
 give them. 
 
 Fall down and worship me. See 
 on Matt. 2 : 2. Satan wished him to 
 fall down and do him homage, which 
 would be an acknowledgment of his 
 authority and his right to give him the 
 kingdoms of the world. It would also 
 
56 
 
 MATTHEW IV. 
 
 A.D. 27. 
 
 10 Then saith Jesus unto him, i Get thee heuce, ■■ Sii- 
 tau : for it is written, 'Thou sh alt worship the Lord 
 thy God, and him only shalt thou serve.' 
 
 11 Then the devil leaveth him; and, behold, 'angels 
 came and ministered unto him. 
 
 Our Lordh ministry ill Galilee ; the call of Peter ^ Andrew^ _ i i4- Lk 4 
 J(f»ie8, and John. Fir d general jjr each iny tour. i4:'johii'4. 1-3. 
 
 12 "NOW when Jesus had heard that '^John was .31; 'johii'4.*43.'*^ 
 
 1 Chr. 21. 1 ; Job 
 
 1. 6. 
 
 Deu. 6. 13, 14; 
 
 Jos. 24. 14; 1 
 
 Sam. 7. 3. 
 
 Lk. 22. 4;^; Heb. 
 
 1. 6, 14. 
 
 imply a renounciiii^ of God and trans- 
 ferring his allegiance tu Satan. Tlie 
 Devil really puts himself in the place 
 of God, and would have Jesus " aslv of 
 him," Ps. 2 : 8. The meaning is well 
 expressed by worship me. Our Lord 
 was thus tempted not only to secular 
 power and ambition, but also to devil- 
 worship, idolatrv. 
 
 10. Get thee hence, Satan. Jesus 
 openly rebukes and repels him, not 
 tliat he did not know him before, Init 
 because the tempter had openly mani- 
 fested himself and made such a b>)li 
 disclosure of his object. Tnc thought 
 of grasping at temporal power, of wor- 
 shiping Satan, and being a temporal 
 and false Messiah, is instantly repelled. 
 God is the only object of wijrship, and 
 no religious homage and service should 
 be paid to any other. Thou shalt 
 worship the Lord thy GoJ. Again 
 Jesus answers as a nun, ' For it is writ- 
 ten," citing Deut. 0: lo. Thus does the 
 Savior each time honor the written 
 word, resting upon it with unwavering 
 faith, from whicii there could be no ap- 
 peal ; and thus does he show us how to 
 resist the D.-'vil. The richness and the 
 power of the divine trutli are remarka- 
 bly shown, from the fact that the Sa- 
 vior found within the compass of a 
 few verses enough to repel all the as- 
 saults of the Dinil. 
 
 11. Then the devil leaveth him. 
 Luke adds (4 : 18) " for a season." 
 How often the devil assaulted him se- 
 cretly, or through others, we know not; 
 but he certainly renewed his attacks 
 near the termination of our Savior's 
 ministry on earth. See Luke 22 : 5o ; 
 John 14 : 30. The angels came and 
 ministered. " The Savior here ap- 
 pears standing between the two worlds 
 of light and darkness. As the hostile 
 powers fled, heavenly powei-s surround- 
 ed him, and joined in celebrating the 
 
 victory." — Olsh.\usex. Ministering 
 spirits had left liim to meet tlie Devil 
 alone. Yet they were anxious specta- 
 tors, and no sooner is Satan vanquished, 
 than they hasten to rejoice with JesiLs 
 and minister to his wants. Some sup- 
 pose that they supplied him with food, 
 as the angels did Elijah, Kings 19 : .5, 
 0. But a.i the angels appeared and 
 strengthened Jesus in Gethsemane, 
 (Luke 22 : 40), so here we must not 
 limit ilieir !lliui^tr.llion to the supply of 
 material food, but refer it iirincipally, 
 if not altogether, to imi)arting conso- 
 lati<.)n of soul and supernatural and 
 heavenly support. Hel). 1 : 14. 
 
 12-19. Jesls beoins his Ministry 
 IN G.vi.iLEE, Mark 1:14. 15; Luke 
 4 : 14-;]0. Between the last paragraph 
 and this a considerable interval occurs. 
 On tlie return of Jesus from the temp- 
 tation, John gave renewed testimony to 
 his Messiahsiii]), and the day following 
 pointed him out to two of bis disciples, 
 Andrew and probahlv Jolni. Andrew 
 brings Peter to Jesus, John 1 : 2»-42. 
 Jesus calls Pliilip and returns to Galilee ; 
 Philip linds Nathanael, and brings him 
 to Jesus, John 1 : 43-51. Three days 
 after wsis the marriage in Cana ; then 
 Jesus \isits Capernaum, remaining a few 
 days, after which he goes up to Jerusalem 
 to the pass<iver, and drove the traders 
 out of the temple, John 2 : 1-25. 
 Nicodemiis visits him at night ; Jesus 
 leaves Jerusalem, but tarries in Judea, 
 makes disciples, and receives further tes- 
 timony from John, who was baptizing 
 in ^Enon, John 3 : l-3ti. 
 
 12. John was cast into prison. 
 Literally, John was delivered up, that is, 
 for eoiiiinement. He was imprisoned 
 by Herod Antipas, son of Herod the 
 Great, in the castle of Machserus, a for- 
 tress on the eastern shore of the Dead 
 Sea. This took place probably in the au- 
 tumn of 780 from the founding of Rome, 
 
A.D. 
 
 MATTHEW IV 
 
 13 cast into prison, lie departed into Galilee. And 
 leaving Nazareth, he came and dwelt in Capernaum, 
 which is upon the sea coast, in the borders of Zab- 
 
 about eight to twelve months iifti'r the 
 baptism of Jesus. See on eh. 14 : o-O; 
 andJolin 4 : 85. Jolin's ministry liad eon- 
 tiniied about eiii'liteen moiitlis. He de- 
 parted into Galilee. Jesus retired 
 to Galilee, proliahly .fif'^f, because, hav- 
 ing preached tlie Gospel a few months 
 in Judea, he was becoming sulfieiently 
 known, and he did not wish at i>reseiit 
 to increase the jealousy of the Pharisees 
 by further success, lie was aware that 
 his growing popularity was exciting 
 their envy and ill-will, wliich he wished 
 at present to avoid, John 4 : 1. And se- 
 cond, because he would take adA antage 
 of the impressions made by the min- 
 istry of John on the people there, 
 which would be ratiier increased than 
 diminished by the treatment he was re- 
 ceiving at the hand of Herod. He 
 could also labor the more quietly in 
 Galilee, than in Judea where the scribes, 
 Pharisees, and priests held general sway. 
 All parts of the couutrj', too, must en- 
 joy his labors. 
 
 On this journey, probably, he passes 
 through Samaria, and converses with a 
 woman of Sychar at Jacob's Avell, and 
 many Samaritans believe on him, John 
 4 : 4-42. Arriving in Galilee, he again 
 visits Cana, where he heals the son of a 
 nobleman lying ill at Capernaum, (John 
 4 : 46-54). Exercises his ministry in 
 the synagogues of Galilee, and goes to 
 Nazareth. " From John 4 : 35 we learn 
 that it was four months before the har- 
 vest, the first-fruits of which were pre- 
 sented on the second day of the paschal 
 week. The journey, therefore, was pro- 
 bably performed in the latter part of 
 November, or early in December. 
 
 13. And leaving Nazareth. Luke 
 gives an account of our Savior's visit 
 to Nazareth, and the persecution he re- 
 ceived of liis townsmen, Luke 4 : 1*>- 
 30. Hence he left Nazareth and came 
 and dwelt in Capernaum, made it 
 the principal place of his residence, Luke 
 4 : 31. Capernaum was the name of a 
 fountain (Josephus, Jew. War, iii. 10, 
 8), and a town situated on the north- 
 west shore of the sea of Galilee, on the 
 borders of the tribes of Zebulnn and 
 Naphtali. It was a thriving commer- 
 cial place on the road from Damascus 
 
 to the Mediterranean. This seems to 
 have been tlie principal residence of 
 Christ during the three years of his 
 ministry. " It is called his own city," 
 eh. It : 1. Its name was approprfate 
 for his dwelling-place, meaning Village 
 of JSahiiiii, or ronsolatmi. It was also 
 the residence of Andrew, Peter, James, 
 and John, who were natives of Bethsai- 
 da (John 1 : 44), and probably of Mat- 
 thew. Its present complete desolation 
 loreibly illustrates our Lord's denuncia- 
 tion in" eh. 11 : :23. Its name and site 
 are lost. 
 
 The most probable suppositions con- 
 cerning the site of Capernaum are as 
 follows : (1) Dr. Robinson supposes it 
 to have been at KJian Mimjeh, on the 
 northern borders of the tine ])lain of 
 Geunesaret, about live miles from the 
 Jordan, where there is a copious foun- 
 tain, and ruins of some extent still re- 
 main. In favor of this site, it may he 
 said, It is on high ground (eh. 11 : 
 23), near the shore, in the land of Gen- 
 nesai-et, and well located for a custom- 
 house, on the highway between Je- 
 rusalem and Damascus. Lieutenant 
 Kitchener and Sclah Merrill (1877) 
 favor this site. See on Mark 1 : 21. 
 (2) But Dr. Thomson and others place 
 the site near the head of the lake at 
 Tell Hmn, about three miles noi'th of 
 Khan Minyeh, and about tlie same dis- 
 tance from the point where the Jordan 
 enters the lake. It is argued that Hvm 
 is the closing syllable of Capernaum, 
 and that its first part Cajihar, which 
 signifies a village, has given place to 
 Tell, meaning a site or ancient ruin. 
 But no fountain is found nearer than 
 two miles. Tradition of Jews and 
 Arabs, however, fixes Capernaum here. 
 Recent excavations have brought to 
 light extensive ruins, among which is a 
 synagogue in a fine state of preser- 
 vation, and belonging to an age earher 
 than that of Christ. It is probably one 
 in which Jesus taught, and possibly per- 
 formed miracles, but whether at Caper- 
 naum is still uncertain. 
 
 Upon the sea-coast. By the sea 
 of Gahlee. Zabulon and" Neph- 
 thalim. The Greek form of the 
 Hebrew Zebulun and Naphtah, two 
 
58 
 
 MATTHEW IV. 
 
 A.t). 2^ 
 
 ulon and Nephthalim : >that it might be fulfilled ^ Lk. 22.37 ;a4. 44. 
 which was spoken by Esaias the i>rophet, saying, 
 
 15 " ' The land of Zabulon, and the land of Nephthalim, ^ is. 9. l, 2. 
 hy the way of the sea, beyond Jordan, Galilee of 
 
 16 the Gentiles; " the people which sat in darkness 
 saw great light ; and to them which sat in the 
 region and shadow of death light is sprung up.' 
 
 Is. 42. 
 32. 
 
 7: Lk. a. 
 
 tribes of the Israelites, wliich, in the di- 
 vision of the land by Joshua, obtained 
 their lot^ in the neiijhborhood of the 
 sea of G-ililee, Josh, li) : 10, 1', 32, 34. 
 
 14. That it mis^ht be fulfilled, 
 etc. See note ch. 1 : 'M. Tlie predic- 
 tion is found in Isa. 9 : 1, 2. It is freely 
 quoted from the Hebrew in a somewhat 
 abbreviated form, and was a proplieey 
 havinu; direct reference to the Messiah. 
 Mattliew points to its fulfillment in tlie 
 residence of Jesus at Capernaum, and 
 his ministry there and in the surround- 
 ing; reo;ions. The idea of the prediction 
 was, that the most despised regions oc" 
 Palestine would enjoy tlie greatest 
 splendor of that light wliich was t > 
 lighten the nations and be the glory of 
 Israel, Luke 2 : 32. 
 
 15. The laud of Zabulon aud 
 the land of Nephthalim. The 
 northern portion of Palestine is here 
 designated, by the tribes whicli inhabited 
 it, Zabulon, being the most southern 
 and eastern. It is then designated by 
 its position, by the Avay of the sea, 
 the country near, adjacent to the Sea 
 of G.ililee ; Naphtali alone, of the two, 
 touched the Sea of Galilee. Beyond 
 Jordan. Extending northward beyond 
 the sources of the Jordan. Galilee 
 of the Gentiles, or of the nations, 
 Isa. 9 : 1. The Jews distinguished 
 other people from themselves by calling 
 
 ithem the nations^ or OciitUfi^. Galilee 
 was a Hebrew name, meaning a rir^g or 
 cirde, and was probably lirst given to a 
 small "circuit'" among the mountains 
 of Naphtali (Josh. ;20 : 7), where were 
 situated the twenty towns given by 
 Solomon to Hiram," King of Tyre ; 1 
 Kingo9 : 11. The name may eon tain an 
 allusion to one or more of the circular 
 plains of those mountains. It came 
 afterward to be applied to the whole 
 northern province of the land of Israel, 
 between Phcenieia and Samaria, the Jor- 
 dan and the Mediterranean. It was 
 divided into two parts, upper or nor- 
 thern, lower or southern. The northern 
 
 portion is here specially designated 
 "(yalilee of the Gentiles," because it 
 bordered on territories inhabited by 
 Gentiles, and especially because it was 
 itself inhabited by a mixed population. 
 According to the testimony of Strabo 
 and others it was inhabited by Egyp- 
 tians, Arabians, and Phffnicians. " It 
 was near to Tyre and Sidon. Beyond 
 Jordan may mean beside Jordan, in 
 the vicinity of Jordan ; but to refer it to 
 the eastern side of the river is out of the 
 question, as the name " Galilee of the 
 Gentiles" is but the designation of 
 Zabulon and Naphtali. It is, however, 
 Ijetter to refer the phrase beyond Jordan, 
 with Lange, to the region beyond the 
 source of the Jordan, as the territory of 
 Naplitali extended tliither. 
 
 1(5. The people which sat in 
 darkness. An exi)ression represent- 
 ing the ignorance and spiritual degra- 
 dation of the people, 1 Thes. 5 : 5. 
 " The verb I0 sit aptly denotes a sluggish 
 solitude." — Bengel. Saw great lignt. 
 Enjoyed the instruction of the Saviour, 
 who was " the light of the world." 
 
 The region and shadow of 
 death. The shadowy region of death. 
 This phrase expressed in a stronger 
 manner tlie same ideas as darkness in the 
 fonner part of the verse. Shadow of 
 dfath is equivalent to death shade, such 
 a dismal darkness as that which reigns 
 in the region of the dead ; the deepest 
 night (compare Job 10 : 21, 22). Such 
 were the spiritual destitution and the 
 spiritual iu-noranee of the people. Light 
 is sprung up. Christ has commenc- 
 edthere his ministry. There is here 
 a gradation or climax. The spiritual 
 ignorance and destitution of the people 
 is expressed first by darkness, then by 
 region of the shadow of death ; 
 so the instruction and ministry of 
 Jesus is expressed first by the light the 
 people saip ; then tJie light is represented 
 as already sprung up, shedding upon 
 the people its rays of knowledge^ peace, 
 and joy. It could be said of the people 
 
A.D. 28. 
 
 MATTHEW IV 
 
 59 
 
 17 ''From that time Jesus began to preach, and to " Mk. 1.14,15; Lk. 
 say, Repent : for tlie kingdom of lieaven is at hand. 43 45^ ' '^'^'"'■*- 
 
 18 '^ And Jesus, walking by the sea of Galilee, saw " Mk.i. it)-20;Lk. 
 two brethren, Simon ^'called Peter, and Andrew his djoi„Ji' 42 
 brother, casting a net into the sea : for " they were « 1 cor. i. •ii:-2\). 
 
 of Northern Galilee that they lived in 
 spiritual darkness ; because', Jimt, they 
 were far distant from Jerusalem and 
 the temple, the centre of Jewish reli- 
 gious worship ; tfivoiid, they contract- 
 ed much that was impure in^ni their 
 lieathen neiirhliors ; and third, of their 
 mixed population. Isaiah (ch. 8 : 22 ; 
 '.) : 1} had foretold that the tribes of Za- 
 bulon and Naphtali should be reduced 
 to a very degraded state. That northern 
 district was peculiarly exposed both to 
 the debasing influence of Gentile super- 
 stition, and to the attacks of foreign 
 enemies, who commonly entered Pales- 
 tine from the north, 2 Kings 15 : 29. 
 Yet here in this region Christ especially 
 manifested himself by his doctrines and 
 his miracles. Their degraded condition 
 made their need of salvation the greater, 
 while their freedom from the narrow 
 prejudices aud the rigid practices of the 
 inhabitants of Southern Palestine fitted 
 them to attend more freely to the 
 Gospel. 
 
 17. From that time. From the 
 time he heard John was cast into 
 prison, ver. 12. Jesus had indeed visit- 
 ed Galilee, stopping a while at Cana 
 aud Capernaum (John 2 : 1-12), before 
 John was cast into prison ; but now 
 the ministry of his forerunner having 
 ceased, he took up and carried forward 
 the teachings of .John, proelaimiug, Re- 
 pent : for the kingdom of heaven 
 is at hand. He began by preaching 
 repentance. See on ch. 3 : 2. In this 
 preaching of our Savior, we see a step 
 after John in the unfolding and devel- 
 oping of the kingdom of God. The Iving- 
 dom of heaven was really at hand, actual- 
 ly present and represented in the person 
 and preaching of our Lord, Mark 1 : 1.5. 
 
 18-22. FOUK DISCIPLES AKE CALLED 
 
 BY THE Sea of Galilee, to be his 
 constant a tteudauts : Peter and Andrew, 
 James and John, Mark 1 : 11-20. 
 
 IS. Sea of Galilee. Called also the 
 Sea of Tiberias, from a city built by 
 Herod Antipas, on the south-west shore, 
 and named in honor of the Emperor 
 Tiberius (John (5:1; 21 : 1); the Lake 
 of Geniiesaret (Luke ii : 1) ; and, in the 
 
 Old Testament, the Sea of Chinnereth, 
 from a city and small district on the 
 western shore, Num. 34 : 11. It is 
 twelve aud one half miles long, six 
 broad, and 165 feet deep. It is sur- 
 rounded on all sides by hills, more 
 broken on the western ^ide, from 500 
 to nearly 2000 feet high. Its waters are 
 pure and sweet, and abound in fish. 
 The Jordan, with a marked current, 
 passes through the middle of the lake. 
 According to Lieutenant Lynch, it is 653 
 feet below the Mediterranean. It lay 
 in a region tlie most populous in Pales- 
 tine. Many populous towns once stood 
 on its shores — such as Tiberias, Beth- 
 saida, Capernaum, Chorazin, etc. ; but 
 these with their commerce are gone. 
 Tiberias aud Magdala are the only in- 
 habited spots. It is subject, as iii the 
 days of our Savior, to sudden squalls 
 and whirlwinds, owing, probably, to the 
 high surroiuuling hilL. An old little 
 boat is said to be the sole representative 
 of the fleets that once covered its waters. 
 It was usual for the Jews to call every 
 expanse of water a sea. Luke, whose 
 geograpliical terms are always more dis- 
 tinctive, calls it generally a lake. By 
 this sea Jesus walked, not listlessly, but 
 for the purpose of preaching the king- 
 dom of God, and calling certain ones to 
 be his ministers. Simon called Peter. 
 Sinxiii is contracted from Simeon, and 
 meaun hairkiniiif/ ; Peter signifies a rock, 
 or atone, and had been previously given 
 by our Lord to Simon, John 1 : 42. 
 This name was given him in allusion to 
 his hardy character, noted for decision 
 and boldness, and to the most conspicu- 
 ous ])osition he should hold among the 
 Apostles, in subordination to Christ, 
 as one of the great foundations of the 
 Church. Andrew. It is uncertain 
 whether he was the elder brother of 
 Peter. Casting a net into the sea. 
 A e<'.sliii(/-uL'\., distinguished from the 
 large hauling-net mentioned in ch. lU ; 
 i'l. They were just coumiencing their 
 day's or night's labor, and hence their 
 instantly following ChriL-t was the more 
 signilicant. It was connnon to fish iii 
 the night, John 21 : 1-4. 
 
60 
 
 MATTHEW IV. 
 
 A.D. 28. 
 
 2. 38-41. 
 s Mk. 10. 28 ; Gal. 
 1. 16. 
 
 "Mk. 1. 19,20;Lk. 
 5. 10 
 
 19 fishers. And he saith unto them, Follow me, and ' J''^jJ5-,J0. H ; Ac, 
 
 30 ^I will make j'ou lishers of men. sAnd they 
 straightway left their nets, and followed him. 
 
 31 ^ And going on from thence, he saw other two 
 brethren, James the aoii of Zebedee, and John his 
 brother, in a ship with Zebedee their father, mend- 
 
 23 ing their nets; and he called them. And ' they 
 immediately left the shijj and their father, and fol- 
 lowed him. 
 
 23 And '' Jesus went about all Galilee, ' teaching in 
 
 * ch. 10. 37; Deu. 
 
 m. 8, 9. 
 " Ac. 10. ;J8. 
 1 ch. 9. a5; Mk. 1. 
 
 39; Lk. 4. 15,14. 
 
 19. Follow me. Literally, Couie 
 hit tier ! be/iind me, or Chme after i/i.c, as 
 my di.-5ciplos, my attcndauts, and the 
 proclaimers of my gospel. They had 
 previously recognized Jesus as tlie 
 Messiah (John 1 : 41, 43), but liad con- 
 titmed to follow their occujKition as 
 fisliermen. This helps to explain wliy 
 tliey were now so ready to arise and 
 follow Jesus. They had before been 
 called to follow hiin as his disciples ; 
 but now they were expressly called as 
 his servants, messengers, or ministers, 
 and they become his constant attend- 
 ants; although afterward they some- 
 times went out to tish, when they were 
 near their homes, Luke 5 : 1-11. " Thus 
 they were called, first, as disciples in 
 general (John 1 : 35^3); second, as con- 
 stant attendants, ministers, evangelists ; 
 third, among the twelve Apostles, Luke 
 t) : 14-10; compare Matt. 10 : 3-4. 
 Luke's account (ch. 5: 1-11) probably 
 refers to an event later tlum tliis, though 
 not long after. Sec on Luke 5 : 1. 
 Fishers of men. Preachers of the 
 gospel ; winners of souls to Christ. 
 Their former secular eallinir served a< an 
 emblem of their hi'^hcr spiritual calling. 
 
 30. They immediately leave their nets, 
 forsake tlieir calling, and follow Jesus ; 
 thus showing obLHlienee, sineerity, and 
 faith. 
 
 31. James the .son of Zebedee. 
 Tlie mention of Jauie.- fh'st. and also as 
 the son of Zebedee, and then of Jolm 
 as the brother of James, leads to the 
 conclusion that James was the elder 
 brother. John had probably before 
 believed in Jesus a.s the Messiah ; lie 
 was doubtlevi the one who went with 
 .\ndrew to tii'^ dwllin'j: of our Lord, 
 John 1 : :JV). He dia n it then give ud 
 his occn.<ation. bat doulnless was much 
 with Jesus, and witnes>e(! the events 
 veeorded in the second, third, and fouKh 
 
 chapters of his gospel. Mending their 
 
 nets. They were preparing their nets 
 for their day's or night's labor. 
 
 33. Like Andrew and Peter, they 
 innnediately obeyed the call of Jesus. 
 How beautiful to see brothers going 
 hand in hand in the service of the 
 Lord. But they not only left their nets, 
 but also their' father Zebedee. They 
 were young men. John lived seventy 
 years after this, and died at Ephesus, 
 about A.D. 100. James was put to death 
 by Hert)d, about a.d. 44, and was the first 
 martyr among the Apostles, Acts 12 : 
 1, 3. It is lust to infer from the narra- 
 tive that Zebedee gave his consent to 
 their leaving. 
 
 33-35. Jesus makes his fikst cir- 
 ct IT OK Galilee, with his disciples, 
 jireaching the gospel of the kingdom, 
 and working miracles. While the scene 
 of John's gospel was principally in 
 Jndea and at Jerusalem, that of the 
 tir.-t three gospels was principally in 
 Galilee. In this brief and vivid descrip- 
 tion we have a specimen of the many 
 similar preaching excursions of our 
 i^avior tln-oughout Galilee during his 
 ministry there. The Evansrelist sketches 
 the character of his ministry prepara- 
 tory to giving his sermon on the 
 mount. Comijare Mark 1 : 35-39 ; Luke 
 4 : 42-44. 
 
 3;!. Jesus went about all Galilee. 
 lla\iiiii- called certain disciples to bt 
 his constant attendants, he goes forth 
 on a preaching tour. Galilee included 
 all the northern ]>art of Palestine, lying- 
 west of Jordan and north of Samaria. 
 Oriiiinally the name was applied to a 
 small tract bordering on the northern 
 limits, Josh. 30 : T ; 31 : 33 ; 1 King,> 
 '.I : 11. In the time of Christ it wa> 
 divideti into L^pper and Lower, occupy- 
 iui;; tile region ab<jve-named, the for 
 nier a mountainous country, the latter 
 
A.D. 28. 
 
 MATTHEW IV. 
 
 61 
 
 their synagogues, and preaching "■ the Gospel of the 
 
 "Is. 61. 1-3; Mk. 
 1. 14; Eph. 2. 17. 
 
 partly level. It was thickly inhabited 
 (Josephus, JeiL'Uh Wai\ iii. 3, 2), and 
 contained four liundrcd and four towns 
 and villai^cs. The inhabitants were bra^e 
 and industrious, although other Jews 
 looked down upon them as seditious, un- 
 polished, both in their manners and lan- 
 i^iagc, and impure from coutiict with 
 the heathen, Luke 13 : 1 ; 33 : (5 ; John 
 1 : 47; 7 : 52; Mark 14 : 70 ; see note on 
 ver. 1.5. 
 
 Teaching in their synagogues. 
 Here we get a glimpse of the style of 
 our Lord's ministry. He taxght; enter- 
 ed the synagogues, and, like a Jewish 
 teacher or rabbi, expounded the Scrip- 
 tures and instructed the people. Syna- 
 gogue means as.se>nbh/, congregation, and 
 is applied both to a religious gathering 
 having certain judicial powers (Luke 8 : 
 41 ; 1-2 : 11 ; 21 : 12 ; Acts 9 : 2), and to 
 the place where the Jews met for their 
 l)ublic worship on ordinary occasions, 
 ch. 6:2, 5 ; Luke 7 : 5. Synagogues 
 appear to have been first introduced 
 during the Babylonish captivity, when 
 the people, deprived of their usual rites 
 of worship, assembled on the Sabbath 
 to hear the law read and expounded. 
 See Neh. 8 : 1-8. Jewish tradition gives 
 them an earlier origin, and Dent. 31 : 
 11, and Ps. 74 : 8, arc cited as evidences 
 of it ; the fomier passage does not ne- 
 cessarily imply it ; the latter was evi- 
 dently written after the destruction of 
 the temple by the Chaldeans, and may 
 mean either that the enemies had put an 
 end to all the holy assemblies, liy burn- 
 ing the temple; or it may refer to the 
 burning of other places in a cei-tain sense 
 sM-rnl, as Ramah, Bethel, Gilgal, etc., dis- 
 tinguished as seats of the prophets, and 
 where religious assemblies were some- 
 times held, 2 Chron. 17 : 9 ; 2 Kings 4 : 
 23; 1 Sam. 10 : 5-11. In the days of 
 Jesus there was a synagogue in almost 
 every town in Palestine, and wherever 
 Jews resided ; and in the lai-ger towns, 
 several It is said that there were not 
 less then four hundred and sixty or even 
 four liundred and eighty synanogues in 
 Jerusalem. When the Jews were not able 
 or not permitted to have a synagogue in 
 a town, they had th'-ir place of prayer 
 outside the town, u.sually near a strearn 
 or the sea-shore, for the convenience of 
 ablution. Acts IG : 13. 
 6 
 
 In the synagogues prayers were offer- 
 ed, the law and the prophets were read 
 and expounded. After the reading of 
 the Scriptures, the heads of the syna- 
 gogues desired such learned and grave 
 persons as might be present to ad- 
 dress the people. Our Savior and the 
 Apostles constantly availed themselves 
 of this privilege. The times of meeting 
 at the synagogues were the Sabbath and 
 feast days ; and afterward on the second 
 and tiftli days of the week. Each syna- 
 gogue had a community, with its presi- 
 dent or ruler (Luke 8 : 49; 13 : 14; 
 Acts 18 : 8, 17) and elders (Luke 7 : S-5), 
 who might chastise (ch. 10 : 17; Acts 
 22 : 19; "26 : 11) or expel (John 9 : 34) 
 an oflfender. See also Mark 5 : 23, and 
 Acts 13 : 15, where the ruler and elders 
 appear to be spoken of indiscriminately 
 as fillers. It ought to be added that it m 
 not a matter of certainty how far or 
 how perfect was the organization of the 
 synagogue in the time of Christ. Its 
 organization was probably somewhat 
 changed and developed after the de- 
 struction of Jerusalem by the Ro- 
 mans. 
 
 SynagogTies were generally built on 
 eminences, and in imitation of the tem- 
 l)le, with a centre building supported bj' 
 pillars, with courts and porches. In the 
 centre building or chapel were a pulpit, 
 lamps, and a chest for keeping the 
 sacred books. It was filled up with 
 seats, fronting the pulpit, which t^tood 
 on a platfomi toward the westeni end. 
 Behind the pulpit were the high seats of 
 honor, the "chief seats," where the 
 Scribes and Pharisees loved to sit facing 
 the people, ch. 23 : 6. 
 
 The officiating person stood while 
 
 reading the Scriptures ; but when he and 
 
 others expounded them, they did it 
 
 j sitting, Luke 4 : 30. 
 
 j Preaching. Announcing pulilicly, 
 
 I publishing oraliy, see ch. 3 : 2. Gos- 
 
 i pel. Good news, glad tidings. Thus, 
 
 it is translated in Luke 8 : 1, " showing 
 
 the glad tidings of the kingdom of 
 
 God;" also in Luke 1 : 19; 3 : 10; 
 
 ' Acts 13 : 33; Rom. 10 : 15; 1 Thes. 3 : 
 
 (j. Our English word Goapel, when 
 
 traced back to its original meaning, 
 
 resembles the Greek word thus trant-- 
 
 lated. It is derived from the Saxon 
 
 words (/«/, good, and x/xU, history, story 
 
02 
 
 MATTHEW IV. 
 
 A.D. 28. 
 
 kingdom, " and healing all manner of sickness and 
 34 all manaer of disease among the people. And 
 his fame went throughout all Syria. And they 
 brought unto him all sick people that were taken 
 with divers diseases and torments, and those which 
 were possessed with devils, and those which were 
 
 Mk. 1. :U. 
 
 tidings, and was thus equivalent to 
 fjood iiew.i. Oar Savior not only taught, 
 e.vpounded Scripture, and instructed the 
 people in the synagogue, but he an- 
 nounced publicly, wherever he went, 
 the glad tidiuo-s that tlic kingdom of 
 heaven, the reign or administration of 
 tlie Messiah, was at liand. For an illus- 
 tration of his teachings and preaching 
 the glad tidings, see Luke 4 : 16-;30. 
 On kingdom of lieaveii, see cli. 3 : 'Z. 
 Healing all manner of sick- 
 ness. Jesus accompanied His preacli- 
 ing with miracles, wliich were evidences 
 of his Messiahship, and of the truthful- 
 ness of his word. Disease. Every 
 infirmity among the people. 
 
 34. His fame went through- 
 out all Syria. Mark (eh. 1 : 28) say^, 
 "all the region round about Galilee." 
 In the New Testament, Syria is the Ro- 
 man province of which ^^orthern Pales- 
 tine was tlie south-western part, extend- 
 ing north and north-east of Palestine, 
 and lying between the Mediterranean on 
 the west, and tlie Euphrates on the east. 
 His fame, the report of his ministry, 
 especially of his wonderful works, 
 spread throughout this region, especially 
 all along the frequented route between 
 Damascus and the Mediterranean sea, 
 Ijy the way of the Sea of Galilee. 
 
 All sick people. All that were sick 
 in the region through wiiich he passed, 
 in the vicinities where he was preaching. 
 The ailments of these sick people are 
 immediately specitied, "divers diseases 
 and torments," " possessed with devils," 
 "lunatic," and "palsy." Torments. 
 Diseases attended with evcruciating 
 pain. Possessed with Devils. Pos- 
 sessed with (lejiionx. An inferior order 
 of evil spirits subject to Satan, tlieir 
 prince, ch. 9 : U\' 25 : 41 ; Rev. 12 : 9. 
 The original Scriptures recognize but 
 one devil, but many demons. The 
 sacred writers in thus speakini;: did not 
 merely use the common and popular 
 language of the Jews, witliout intending 
 to sanction the oinnion on which it was 
 founded, l)ut they state, as matters of 
 
 fact, that persons were actually possess- 
 ed with one or more demons. Jesus 
 spake to demons as to persons, and they 
 answered as such (Mark 1 : 25 ; 5:8, 
 9 : 25) ; demons showed a supernatural 
 knowledge of Jesus (ch. 8 : 29 ; Luke 4 : 
 34) ; they requested to enter, and were 
 permitted to enter, a herd of swine (ch. 
 8 : 31, 32) ; our Lord distinguished 
 between the casting out of demons 
 and healing diseases', eh. 8 : 16 ; Mark 
 1 : 32-34 ; Luke 7 : 21. A person might 
 be dumb as a result of demoniacal pos- 
 session, but not every dumb person was 
 possessed witli a demon, ch. 9 : 32, 33 ; 
 Mark 7 : 32. So nowhere is possession 
 with a demon made identical with any 
 one disease. Yet various mental and 
 bodily disorders are attributed to the 
 agency of the devil and demons. Acts 
 lb : 38 ; Luke 9 : 39, 42. The i.hyi-ieul 
 frames of individuals are represented as 
 forcibly possessed by a consciousness 
 and will foreign to themselves, Luke 
 9: 39; 11 : 14; Mark 7 : 25, 30. The 
 Scriptures therefore teach that Satan 
 and his angels, or demons, have been 
 permitted to take jDOssession of the 
 bodies of sorne men, and inflict various 
 sufferings upon them. 
 
 To the frequent objection. How comes 
 it that similar possessions do not occur 
 at the present day ? it may be answered, 
 How is it known that they do not occur 
 even now? We can not i)rove the nega- 
 tive. It can not be said that in many 
 cases of insanity and the like the malady 
 may not be traced to the direct agency 
 of demons. It is, however, remarkalile 
 that we have no cases of demoniacal 
 possession recorded in the Old Testa- 
 ment, and none in the Eiiistles of the 
 New Testament; and tliat Joscphus 
 speaks of no real iiossessions, except 
 in the srencration in which Christ ex- 
 ercised his ministry. Admitting, there- 
 fore, that sueli possessions are not 
 common, yet was there not a reason 
 for such irreat external manifestations 
 of Satan's power in our Savior's day':" 
 The crisis of tlie moral historv of our 
 
A.L). 28. 
 
 MATTHEW IV. 
 
 lunatic, and those that had the palsy; and he 
 25 healed them. " And there followed him great mul- 
 titudes of people from Galilee, iind from Decapolis, 
 and from Jerusalem, and from Judea, and from be- 
 yond Jordan. 
 
 63 
 
 ' Mk. 3. 7. 
 
 world was at hand. The devil was per- 
 mitted to exercise unusual power in 
 temptation on the souls and bodies of 
 men, in order tliat Christ miglit show 
 forth his power. "In tlie fiillness of 
 time the kiugdom of Satan was openly 
 displayed, that it miglit be openly con- 
 quered. Then, and iiot till then, there 
 was, if I may so speak, a clear revelation 
 of evil, because men were able to sui)port 
 it in the strength of tlie Son of God. 
 The Tempter was seen in the fullness of 
 liis worldly dominion at the moment he 
 
 was met and vanquished In this 
 
 way the miracles on the spirit world 
 complete the public signs of Cln-ist's 
 ministry. ' ' — Westcott, Characteristics, 
 pp. 80, 81. 
 
 As God was manifested in the flesh, 
 so may not demons have been permit- 
 ted to manifest themselves among men 
 and in men ? Possibly it was perniitted 
 to show what the condition of men 
 would have been without a Savior (Heb. 
 2 : 14); possibly to show the condition 
 of the finally wicked, tormented by evil 
 spirits who are stronger then they. 
 
 Lunatic. 'Literally Ifoonstmck, pro- 
 bably epileptic. Epilepsy was supposed 
 to become more aggravating with the in- 
 crease of the moon. The term is now 
 applied in English to an insane person. 
 The Greek word thus translated is found 
 only twice in the Nev/ Testament (here 
 and in ch. 17 : 15), and is of doubtful 
 meaning. As epilepsy is sometimes 
 attended with insanity, that form of the 
 disease may possibly be here intended. 
 Palsy. A disorder which deprives the j 
 hmbs of sensation or motion, or both, ! 
 and makes them useless to the patient ; t 
 paralysis. It is applied to the paralysis 
 of the whole body ; to a paralysis of one ' 
 side of the body; to a paralysis of all 
 parts below the neck; to the contrac- 
 tion of the muscles in the whole or part 
 of the body, as the withered hand (ch. 12 : 
 10) ; and to the cramp, which in eastern 
 countries is a fearful malady — the limbs, 
 when seized with it, remain immovable, 
 and the person thus afflicted resembles | 
 one undergoing torture. Some suppose I 
 
 the latter to have been the disease of 
 the centurion's servant (eh. 8 : 6). 
 Healed them. By miraculous power. 
 The healing of these diseases must be 
 referred to the extraordinary agency of 
 divine power. 
 
 25. Decapolis. (Greek, deka, mean- 
 ing ten, and poli% city.) A country in 
 Piuestine, which contained ten principal 
 cities, on both sides of the Jordan, prin- 
 cipally the eastern, east, and south-east 
 of the sea of Galilee. It was inhabited 
 by many foreigners. In the enumeration 
 of these cities the learned are not agreed. 
 They are generally reckoned as follows : 
 Damascus, Philadelphia, Raphana, Scy- 
 thopolis, Gadara, Hippos, Dion, Pella, 
 Galasa (Gerasa), Canatha. Only one of 
 these, Scythopolis, was in Galilee; the 
 rest were east of the Jordan, mainly in 
 that part of Palestine occupied by "the 
 half tribe of Mauasseh. Beyond Jor- 
 dan. The region east of Jordan and 
 south of Decapolis, which was called 
 Perea, from the Greek word jm-an, which 
 means heyond. 
 
 Suggestions or Remarks. 
 
 1. If Christ our Head was tempted, 
 we must not expect to escape tempta- 
 tion, vers. 1-11 ; ch. 10 : 24. 
 
 2. Seasons of great spiritual enjoy- 
 ment are frequently followed by great 
 temptations, ver. 1; ch. 16 : 17, 22, 23. 
 
 3. Solitude is frequently the place and . 
 the occasion of temptation. It has its: 
 advantages and also its dangers, ver. 1. ; 
 
 4. The pro])er preparation for trial' 
 is to be flUed with the Spirit, ver. 1 ; 
 Luke 4 : 1. 
 
 5. Although we should not needlessly 
 expose ourselves to temptations and 
 trials, yet when led into them by the 
 Spirit, we should patiently submit, and 
 trust in his wisdom to direct and his 
 power to sustain, ver. 1 ; 1 Cor. 10 : 13. 
 
 6. What a contrast between the first 
 Adam, who was overcome in the garden, 
 and the second, who overcame'in the 
 wilderness, vers. 2-11, 
 
G4 
 
 MATTHEW IV. 
 
 A.D. 28. 
 
 7. The Christian, and especially the 
 young convert, may expect to be tempt- 
 ed to doubt his own adoption and dis- 
 trust God, ver. 3. 
 
 8. Let us trust God for temporal 
 things in extraordinary emergencies, 
 as well as on ordinary occasions; and 
 wlien tempted with privation, let us look 
 to the full supply, provided in the Gos- 
 pel, for our spiritual wants. Faith in 
 God will insure victory over the wants 
 of the world, vers. 3, 4; John 6 : 27, 
 Ai. 
 
 9. The word of God, the sword of the 
 Spirit, is our weapon in temptation, 
 vers. 4, 7, 10 ; 1 John 2 : 14. 
 
 10. When we have overcome the devil 
 in one respect, we should beware lest 
 we be overcome in anotlier; lest our 
 faith be tm-ned into presumption, vers. 
 5, 0. 
 
 11. To pervert Scripture is to follow 
 in the footsteps of the devil. Wicked 
 men love to appeal to Scripture to sup- 
 port and cover up their own crimes. 
 Errorists misquote the word of God, 
 wrest it from its connection, and per- 
 vert its meaning, ver. 6 ; 2 Pet. 3 : 16. 
 
 12. We have no right to test God 
 merely for the sake of testing him ; nor 
 are we to trille with his promises and to 
 expect miraculous deliverances, when 
 tin-owing ourselves into uncommanded 
 dangers, ver. 7. 
 
 13. All secularizing of religion is an 
 attempt to take the kingdoms of the 
 world through carnal weai)ons, a yield- 
 ing of Christ s cause to the power of the 
 devil. To depend on worldly pomp, 
 vain display, fashion, wealth, tine 
 cliurches, and the like, is a forsaking 
 and a renouncing of the spiritual na- 
 ture, power, and weapons of Christ's 
 kingdom, vers. 8-10 ; Rom. 14 : 17. 
 
 14. We should wait God's time and 
 way for receiving that wliich he intends 
 to bestow. Although all things were 
 Christ's, yet he would not receive them 
 at the hand of Satan. That which 
 seems the easiest and shortest way is 
 not always the best, vers. 9, 10. 
 
 15. We should never compromise reli- 
 gion, or withhold from God his due, for 
 the sake of obtaining riches or honor, 
 vers. 9, 10 ; Prov. 23 ': 23. 
 
 16. We must resist the de\'il, and he 
 will flee from us, ver. 10 ; 1 Pet. 5 : 8, 9 ; 
 James 4 : 7, 10. 
 
 17. Christ's victoi-y over Satan is a 
 plf^dge of the victory of those that be- 
 lieve in him. He shows that he is able 
 
 to succor those that are tempted, ver. 
 11 ; 1 Cor. 10 : 13; HeU. 2 : 17 ; 4 : 15. 
 IS. Angels are interested in our sal- 
 vation, and are anxious spectators of 
 our temptations and sorrows, ver. 11 ; 
 Heb. 1 : 14. 
 
 19. We may, like Jesus, prudently re- 
 tire from those who wickedly oppose 
 us, and seek more quiet tields of labor, 
 when we are so guided by tlie Spirit ana 
 providence, or wnen we can do so with- 
 out sacrihcing duty and principle, ver. 
 12. 
 
 20. This world is, by the fall, sunk into 
 the deepest moral night. Christ is the 
 Sun of Kighteousness. How highly 
 privileged are any people who enjoy this 
 light, vers. 13, 16. 
 
 21. Christ extends his kingdom not 
 by carnal but by spiritual weapons. 
 "It pleased God by the foolishness of 
 preaching to save them that believe," 
 ver. 17; 1 Cor. 1 : 21. 
 
 22. Ministers of the Gospel are to be 
 called of God. Jesus called the lisher- 
 menof Galilee, whose untutored minds, 
 freed from many of the prejudices of 
 the more cultivated, were the better pre- 
 pared to receive the instructions of our 
 Lord. After being with Jesus during 
 his ministry, they were not ignorant, but 
 in the highest sense educated, ver. 18-21. 
 
 23. Christ calls us to self-renunciation, 
 to spiritual communion with him, to a 
 new life of holy activity, to gospel bless- 
 ings here and to a blessed home here- 
 after, vers. 19, 21. 
 
 '^. We are to follow Christ in faith 
 and labor, in sufferings and cross-bear- 
 ings, and in all religious privileges and 
 blessings, vei-s. 19, 22 ; Luke 9 : 57-62. 
 
 25. We should not stop to calculate 
 the worldly loss we may sustain in obey- 
 ing Jesus, "but in all simi)licity of heart 
 follow him. Prompt obedience is es- 
 pecially pleasing to God, ver. 22. 
 
 26. Like Jesus, let us strive to do good 
 to all ; and let us not allow one work 
 to prevent us from doing another; he 
 taught in the synagogues, preached the 
 Gospel in other places, healed all kinds 
 of diseases, and cast out devils, vei-s. 23, 
 24. 
 
 27. Ministei-s should especially in- 
 struct the people. Jesus taught, etc., 
 ver. 23; 1 Tim. 3 : 3; 2 Tim. 2 : 2, 24. 
 
 28. Disease in the body is emblemati- 
 cal of the disease of the soul. As there 
 are many forms of bodily disease, so sin 
 manifests itself prominently in many 
 ways, vers. 23, 24. 
 
A.D. 28. 
 
 MATTHEW V. 
 
 65 
 
 29. The demoniacal possessions wiiich 
 were permitted in our Savior's day strik- 
 ingly present the power of the devil 
 over the unrenewed heart, ver. 24. 
 
 30. By liis miracles Jesus showed his 
 intiuite compassion, the spiritual nature 
 of his kingdom, and his power over sin 
 and the de\ il, ver. 24. 
 
 81. Many may attend the preaching 
 of tlie Gospel and yet but few of tlieni 
 be benetited. Very few of these multi- 
 tudes became the true disciples of Jesus, 
 ver. 25. 
 
 CHAPTER V 
 
 THE SERMON ON THE MOUNT. 
 
 The discourse recorded in this chap- 
 ter and the two following ones is so 
 similar to that in tlie sixtli chapter of 
 Luke tliat many iiavc thought tliem to 
 be identical. S.ieii was tlic view gen- 
 erally lield by tlie Greek Church. "But 
 Augiistine, and after liini most of the 
 writers of the Latin Church, held tliat 
 they were distinct. According to Augus- 
 tine (De Gon^ennu Evanffclistarum, ii. 
 19), Jesus tirst delivered tlie longer dis- 
 course which Matthew gives, upon the 
 mountain ; and after descending to tlie 
 plain, communicated, in an abridged 
 form, the same truths to the multitude 
 there. Modern interpreters are inueli 
 divided, though a majority of tliem re- 
 gard these discourses as only two dif- 
 ferent accounts of the same sermon. 
 
 After careful and patient examination, 
 we have been led to tlie conclusion that 
 these discourses are distinct, delivered 
 on different occasions ; and that the one 
 given by Matthew may be styled The 
 iSfrmoH on the Mount, and that by Luke, 
 ne Serrnon on tfu' riahi. The rea.sons for 
 this view may be briefly stated as fol- 
 lows : 1. The one in Matthew was de- 
 livered by Christ sitting on a mountain 
 (ch. .5 : 1), that in Luke, standing bi a 
 plain (Lulie 6 : 17). 2. On comparing 
 parallel passages, there is sncli a differ- 
 ence that it seems evident that the two 
 evangelists were not giving the same dis- 
 course. In Matthew there are 1 07 verses, 
 and in Luke only 30 ; yet the latter not 
 only connects with his four beatitudes 
 as many woes (Luke 6 : 20, 26); but is 
 fuller in several ])laces, Luke 6 : 39, 40, 
 45. 3. Both discourses, when examined 
 separately, seem complete and connected 
 throughout. From Matt. 8 : 28, Wlien 
 Jesus had fiimhed these sayings, it seems 
 
 evident that the whole discourse just 
 given was delivered at once ; so also 
 the one in Lulce is natural and closely 
 connected througliout, giving no c\i- 
 dence that it is eiUier the'gathered frag- 
 ments of a longer discourse, or a col- 
 lection of sayings uttered at ciilierciil 
 times. 4. Matthew places the sermon 
 before his call {ch. 9 : 9), and hence be/on' 
 the appointment of the apostles; where- 
 as Luke expressly saj's that the dis- 
 course he gives was delivered after the 
 twelve were chosen. Luke, indeed, is 
 indetiuite in regard to the time of this 
 selection, for he uses the phrase, in these 
 days (Luke 6 : 12) ; but this only makes 
 both events indetinite, while the order, 
 namely, the selection of the apostles, 
 and then the delivery of the sermon, 
 still remains. The objection, that Je- 
 sus would not have delivered two dis- 
 courses so similar, and repeated the 
 same truths, seems to my mind not 
 only untenable, but frivolous. We can 
 conceive no reason why he might not 
 have spoken these discourses to two 
 different audiences, especially if we sup- 
 pose that some little time intervened. 
 That he often repeated his sayings is 
 evident from the comparison of many 
 passages. See for instance Matt. 5 : 22 
 and Luke 12 : 58 ; Matt. (3 : 9-13 and 
 Luke 11 : 2-4 ; Matt. 6 : 24 and Luke 
 16 : 13 ; Matt. 7 : 13, 14 and Luke 13 : 
 24 ; Matt. 16 : 21 and 17 : 22, 23 and 
 20 : 17-19. It should not be thought 
 strange that our Lord should have re- 
 peated the highest and most central 
 truths, when we consider their import- 
 ance. The same thing has been done by 
 the wisest teachers aiid by inspired pro- 
 phets. Compare Jer. 10 : 12-16 with 
 51 : 1.5-19. So also Dr. J. A. Alexan- 
 der and others. 
 
 The facts in the case appear to be as 
 follows : The Sermon on the Mount 
 was delivered at the close of our Lord's 
 tirst general circuit of Galilee, and was 
 followed by the healing of a leper, 
 Matt. 8 : 2-i. Its position in Mark is 
 tlius between the 39th and 40th verses 
 of the first chapter; and in Luke just 
 before the 12th verse of the fifth chap- 
 ter. The Sermon on the Plain was im- 
 mediately after the selection of the 
 twelve Apostles, and is followed by hcal- 
 ins a centurion's servant, Luke 7 : 1-10; 
 Matt. 8 : .5-13. Its position in Mark is 
 immediately after the 19th verse of the 
 third chapter, and in Matthew some- 
 where between the 17th verse of the 
 
66 
 
 MATTHEW V. 
 
 A.D. 28. 
 
 The Sermon on the Mount. 
 
 V. AND seeing the multitudes, p he went up into a ■" Mk. 3. 1.3 ; ch. 14. 
 
 mountain : and when lie was set, his disciples came 
 2 unto him : and he opened his mouth, and taught 
 
 them, saying, 
 
 niut!i chapter and tho 1st verse of the 
 tenth chapter. Tlie tirdt verse of the 
 latter chapter implios that the Apostles 
 had already been selecteJ, and the verses 
 following give their naaus and their 
 mission. 
 
 The character and analysis of the Ser- 
 mon on the Mount will appear in the 
 notes that follow. 
 
 In it we have a specimen of our Lord's 
 teaching, at tliis time, and preaching 
 the good news of the kingdom of God. 
 Its subject may be briefly stated to be, 
 The Nature, Subjects, and 'rrbiciph:< <ifthe 
 Kingdom of God. It does not indeed con- 
 tain a full development of those prin- 
 ciples, for the time had not come for 
 this. It was admirably fitted to show 
 men their sins and tlieir need of repen- 
 tance, and to prepare them to receive 
 the great doctrine of the atonement 
 when more fully presented. When 
 viewed in the light of the Cross, this 
 discourse receives a new lustre. 
 
 PRELIMIN.i^RY CIRCUMSTANCES. 
 
 1. The multitudes. The peo]ile 
 spoken of in eh. 4 : :i5. He went up 
 into a mountain. In tlie original, 
 the nwuntain ; doubtless some elevation 
 in the vicinity of Capernaum wliich may 
 have been familiarly called The Mouii- 
 tain. According to Latin tradition, 
 wliich, however, can be traced no further 
 back than the 1.3th century, the Mount 
 of Beatitudes was wliat is now called 
 the Horns of Hattin (two summits witli 
 a depression between them, and hence 
 the name Horns), situated between 
 Mount Tabor and Tiberias, and about 
 seven miles south-west of Capernaum. 
 But there is no positive evidence that 
 this was the place where this discourse 
 was delivered. It is implied by his as- 
 cending the mountain that he was just 
 before with the multitude below, at its 
 foot. He was set. Sitting wa.s the 
 usual posture in teacliing among the 
 Jews, Luke 4 : 20. 
 
 His disciples. The word dhciple 
 means a learner, a scholar, one taught by 
 a teacher, ch. 10 : 24 It was apphed to 
 
 the twelve Apostles (ch. 10 : 1), to true 
 disciples (John 13 : 3.5), and after ChristS 
 death, to his professed followers, be- 
 Uevers, Christians, Acts 6 : 1, 2; 11 : 
 26. There was a separation at this 
 time between Christ's disciples and the 
 people (John 4 : 1, 2), yet tlie term here 
 does not imply that they were aU his 
 true followers, John (5 : 6(3. 
 
 2. He opened his month. An 
 orieuial e.vpressitjn imticating llie act of 
 beginning a solemn, weighty, and full 
 discourse. Job 3:1; Dan" 10: 16; Eph. 
 6 : ly. Taught them. We have 
 here a mottel ul his teaching. He in- 
 structed his disciples iu the hearing of 
 the multitude, ch. 7 : 28. 
 
 3-12. Jesus shows who are the 
 TRULY HAPPY, indicatin<j at the same 
 time in what true hapjjmess consis-ts. 
 These are the subjects of his kingdom. 
 This was a striking and apt beginning 
 of his discourse. All wish to be happy. 
 The first word, "happy," struck a cord 
 that would vibrate in every heart. 
 
 3. Blessed. This word (Greek ma- 
 karios) means happy, and is so translated 
 in John 13 : 17 ; Acts 26 : 2 ; Rom. 14 : 
 22; 1 Peter 3 : 14; 4 : 14. Another 
 word (Greek eulogetos) is properly trans- 
 lated ble.ssed, which in the New Testa- 
 ment is applied only to God, Mark 14 : 
 61 ; Rom. 1 : 25 ; 2'Cor. 1 : 3. The lat- 
 ter is derived from a verb which means 
 to speak weU of, to commend, and hence 
 to praise, to bfess ; and, as applied to God, 
 means worthy of all praise, adorable, 
 ble.ssed, with ascriptions of praise and 
 thanksgivings. The passive perfect 
 participle of this verb (euloyemenos) also 
 properly means blessed, and. as applied 
 to men^ means those blessed or favor- 
 ed of God, ch. 25 : 34. The former is 
 allied to a verb which means to pro- 
 nounce happy, and answers to the He- 
 brew aahrey (happy), derived from a 
 verb, to qo luell, to pra'iper, to be happy. 
 Our Savior means, that those persons 
 whom he pronounces happy are not 
 only in the way to future blessedness, 
 but that they are in the present enjoy- 
 ment of happiness — happy in their re- 
 
A.L). 2S. 
 
 MATTHEW V. 
 
 e: 
 
 3 1 Blessed «/'e the poor in spirit : for theirs is the ■* Lk. 6. 20, 21. 
 kiugdom of heaven. r p^ 25 9- 37 u • 
 
 4 Blessed are they that mourn : for they shall be Eph. 4. 2 ' ' ' 
 comforted. ' l'». il. 22; Ro. 
 
 5 ' Blessed are the meek : for * they shall inherit the i cii. 6. 33 ; Ps. 42. 
 earth. 1, 2. 
 
 lations and destiny. In the following 
 beatitudes Jesus pronounces those hap- 
 py wliom the world holds to be most un- 
 happy. He runs directly counter to tlie 
 e.inial views of tlie Jews of his day. 
 
 The poor in spirit, iliey who 
 feel a deep sense 01 spu'ilual poverty, 
 who are lowly in lieart, and are conscious 
 of then- spiritual ignorance and uu- 
 worthiness, and of tlieir entire depen- 
 dence on God. See Isa. 57 : 15. Such 
 are happy in contrast to tlie proud and 
 ambitious, those who aspire after world- 
 ly pleasures, riches, and honor. Theirs 
 is the kingdom of heaven. Tlieirs 
 as a (jift^ through divine grace. Tliey 
 are subjects and citizens of the Mes- 
 siah's kingdom, which is commenced on 
 
 5. The meek. The gentle and 
 forgiving. Sucli as are "long sufler- 
 ing," wlio " forbear in love," and, regu- 
 latiug tlieir passions, are "angry and sin 
 not," Epli. 4 : :i, ^G. They are those 
 who are made so by grace, and, having 
 felt their spiritual poverty and mourn- 
 ed over sin, have exercised repentance 
 and obtained forgiveness. They are 
 thus prepared to be kind, gentle, and 
 forgiving in their conduct toward 
 others. As to be "poor in spirit" is 
 an element in Immility before God, so 
 "meekness" is an element of humility 
 before men ; and of true godly " nioura- 
 ing" before the heart itself, and before 
 both God and men. Moses was an 
 example of meekness, Num. 12 : 3. 
 
 earth, and is to be consummated in the Christ declares, " I am meek and lowly 
 world to come. They are entitled to the in heart," cli. 11 : 29. The Jews expect- 
 great blessings of Messiah's reign both ed that the Messiah would usher in his 
 
 for time and eternity. See on eh. 3 
 
 4. They that mourn. This can 
 not refer to all kinds of mourning ; for 
 the sorrow "of the w'orld worketh 
 death," 2 Cor. 7 : 10. It especially re- 
 fers to those who mourn under a peni- 
 tent sense of their sins, under a feeling 
 of their spiritual poverty, and exercise 
 a godly sorrow that " worketh repen- 
 tance unto salvation." But it need not 
 be limited to merely those who mourn 
 over their own sins, but may extend to 
 those who, in addition to this, mourn on 
 account of the sins of others, and who, 
 in sorrowful circumstances and afflic- 
 tions, mingle their grief with humble 
 liope in God. In contrast to the 
 tray and jovial, those are happv, for 
 they shall be comforted. Their sins 
 sliall be forgiven ; they shall be sup- 
 ported in trial and cheered with the 
 everlasting favor of God. Christ, "the! 
 consolation of Israel" (Luke 2:25), 
 will be their Savior, the Holy Spirit 
 their Comforter (John 14 : 16, 17, 2(5), 
 and the Father their Father and eternal 
 Friend, Rom. 8:15; 2 Cor. 1 : 3. Tlieir 
 joy shall be complete, pertaining both 
 to the present and future state, 2 Cor. 
 1 : 4; 4: 17; Rev. 21 : 4. 
 
 kingdom as a great conqueror, with uiih- 
 tary courage and martial exploits ; but he 
 here strikes a blow against their expecta- 
 tions, and declares that the meek shall 
 inherit the earth. This had been 
 loretold ill Ps. 37 : 11 ; 25 : 13. The 
 word in the original may also be trans- 
 lated the land. The land of Canaan was 
 liromised to Abraham, Isaac, and Jacob, 
 and their posterity. Its peaceful pos- 
 session was one chief promise of the 
 law (Ex. 20 : 12), and became after- 
 ward to include the other blessings of 
 the Jewish covenant, when the people 
 had come into the possession of the 
 promised land. See the 37th Psalm, 
 verses 3, 9, 11, 18, 29, 34. As Israel, 
 under tlie old dispensation, had the 
 promise of the land of Canaan, with 
 its connected blessings, so Jesus holds 
 forth a promised inheritance of his 
 followers. The one is the symbol of 
 the other. "All are yours," 1 Cor. 
 
 3 : 22. "There remaineth therefore 
 a rest to the people of God," Heb. 
 
 4 : 9. Christians are to enjov on earth 
 the millennial glory, Rev. 20 :"4-6. The 
 creation itself shall be delivered from 
 bondage of corruption into the glori- 
 ous liberty of the children of God, 
 
68 
 
 MATTHEW V. 
 
 A.D. 28. 
 
 Blessed are they ' which do hunger and thirst 
 after rigliteousness : " for they shall be lilled. 
 
 Blessed are the merciful : "^ for they shall obtain 
 
 mercy. 
 
 y Blessed are the pure in heart : for 
 see God. 
 
 they shall 
 
 "Ps. 63. 1, 5; Is. 
 
 41. n, 18; John 
 
 4. 14 ; 6. 48-58. 
 ' ch. 6. 14 ; 18. 33- 
 
 .35; 2 Sam. 22. 26; 
 
 Eph. 4. 32 ; Jam. 
 
 2. 13. 
 yp*. 15.2; 18.26; 
 
 Rom. 8 : 21. A new earth wherein 
 dwelleth righteousness is to come into 
 existence, 2 Pet. 3 : 13. And the hea- 
 venly Jerusalem is to descend, and tlie 
 tabernacle of God is to be erected among 
 men. Rev. 21 : 2-4. But even now 
 Christians are the only ones who truly 
 enjoy the earth and its blessings. All 
 things work together for theirgood, Rom. 
 8 : 28. Godliness is proiitable for all 
 things, having promise of the life that 
 now is, and of that which is to come, 
 1 Tim. 4 : 8. 
 
 6. Hunger and thirst. Expresses 
 stront;;, earnest, and even paiuful de- 
 sire. As the hungry and thirsty long af- 
 ter food and drink, so do these here 
 described, ardently lonsc after ris^hteous- 
 ness, Ps. 42 : 1 ; John 6 : 35. Righteous- 
 ness. Holiness ; conformity of heart 
 and life to the Divine will. As those 
 who feel their spiritual poverty mourn 
 over sin, and are geutle and forgiving, 
 since they have been forgiven, so also 
 do they earnestly desire perfect con- 
 formity to the will of (iod. This hun- 
 gering and thirstinj; is indeed an evi- 
 dence of their spiritual life. In con- 
 trast to those wlio entertain carnal 
 hopes concernin;;- the Messiah's king- 
 dom, and louij for worldly possessions, 
 power, and glory, and are ready to use 
 unjust means to obtain them, these 
 hungering and thirsty souU aft'-r ri'j;ht- 
 eoimossare happy; for they shall be 
 fiUed. Tliey shall l)j satUfuil, so as 
 to desire nothing more, as the hungry 
 man is satisfied with food, Ps. 17 : 1.1 
 They shall find complete satisfaction 
 in Christ, having his ri'.;hteousness ac- 
 counted to them, and being sanctified 
 and conformed to his ima^e, Prov. 21 : 
 21; Isa. 41 : 17; 60 : 21: '2 Pet. 3 : 13. 
 The fulfillment of this promise besjins 
 here and extends to the fully develop- 
 ed holiness of heart aul conduct in the 
 future world. 
 
 7. The merciful. Those who exer- 
 cise a compassionate love toward the 
 sulfering, who make the sorrows of 
 others their own, and Avho delight in 
 reUeving human distress. "The meek 
 
 bear tlie injustice of the world; the 
 merciful bravely address themselves to 
 the wants of the world. ' ' — L ange. Com- 
 pare ch. 2.5 : :i4-40; Luke 10 : 30-37. I 
 Sucli are happy ; not those who deUght | 
 in scenes of desolation and sorrow, nor 
 
 ; the victorious, who rejoice to execute 
 vengeance on their enemies, and who can 
 
 ^ withhold sympathy from human sorrow. 
 
 i For they shaH obtain mercy. A 
 merciful disposition obtains favor from 
 
 j men ; tlius tlie common version in Prov. 
 
 j 18 : 24. But that active, compassionate 
 love which is the result of grace in the 
 heart obtains favor from God. "With 
 
 ! the merciful tliou wilt show thyself 
 
 ■ merciful," Ps. 18 : 25. See also 2 Tim. 
 
 i 1 : 18; Heb. 6 : 10. As they constantly 
 
 j need mercy so long as they are in this 
 imperfect state, so shall they constantly 
 
 i receive it from the hand 6t God. 
 
 I 8. The pure in heart. Not absolute 
 purity, nor ceremonial, l)ut that inward 
 purity which is produced by the Spirit 
 thr(nigli faith, Acts 15 : 9. To be pure 
 is to be unmixed, undetiled (Tit. 1 : 
 15), and when the term is applied to 
 the heart, it means that freedom from 
 defilement, that piety, that internal 
 riirhtcousncss which is connected with 
 beiuij born of God (1 Jrhn 3 : 9), and 
 with a life of sanctification, endins; in 
 comi)lete perfection in the future life, 
 1 Cor. 13 : 12. In contiust to those 
 hypocrites who affect outward purity, 
 wlhle their hearts are full of corrup- 
 tion and defilement, they who possess 
 this inward and progressive ]iurity arcj 
 happy; for they shall see God. It[ 
 was tlie custom of eastern kinfijs to 
 conceal themselves from the view of 
 their subjects (Est. 4 : 11) ; royal min- 
 isters were preeminently called "those 
 that see the king's face "(2 Kings 25 : 
 19; Est. 1 : 14); and hence "to see 
 the king's face" was regarded as a pe- 
 culiar favor and honor, 1 Kings 10 : 8. 
 Transferrins'; this image to that higher 
 relation existing between men and our 
 Heavenly King (1 Tim. 6 : 15), the 
 
 j phrase to see God expresses the great- 
 est honor and the highest happiness 
 
A.D. 2i 
 
 MATTHEW V. 
 
 CO 
 
 !) Blessed are " the peacemakers : '' for they shall l)o 
 called the children of God. 
 
 10 ' Blessed are they which are persecuted for right- 
 eousness' sake : "* for theirs is the kingdom of 
 heaven. 
 1 1 " Blessed are ye, when men shall revile you, and pcr- 
 
 73. 1 ; Pro. 22. 11 ; 
 
 Ac. 1.5. it : 2 C or. 
 
 7. 1; Hel). U). 22; 
 
 1 Pet. 1. 22. 
 ' Job )9. £fi. 27; 
 
 Hel). 12. 1-1. 
 'Ps. 122. (i-8; Ac. 
 
 7. 2G ; l{o. 14. 17- 
 
 that can be conferred on man. They 
 shall see God in their spiritual enjoy- 
 ments here, and in hiessedness and glo- 
 ry hereafter. The spiritual vision be- 
 gins with regeneration in the heart 
 (Eph. 1 : 18); it strengtliens with the 
 progress of spiritual fife (2 Cor. 3 : 
 IS); and it will be perfected in hea- 
 ven when the soul shall be freed from 
 every impurity. When we shall be like 
 him, then we shall see liim as he is (1 
 John 3 : 2), and know him even as we 
 are known. All shall see him as a 
 Judge, but these shall see him as their 
 Friend. Rev. 1 : 7; 22 : 3, 4. 
 
 1). The peacemakers. Not merely 
 the ^>'"(r/W/, iior the iiiaiiifithicr of peace, 
 but the Diakrrs of j/aice. The word 
 translated peacemakers is fc'und no- 
 where else in the New Testament, but 
 (which is nearly the same) the verb of 
 the same origin occurs in Col. 1 : 20, 
 where it signities actively to revemcilc, 
 to make peace. In that passage (Col. 
 1 : 20) we get a view of the highest 
 and most perfect model of a peacema- 
 ker, Jesus Christ. He makes peace be- 
 tween God and men, and between man 
 and man. Every one of his followers 
 partakes of his spirit and becomes in 
 a certain degree a peacemaker, James 
 3 : 18. Jesus refers not to mere na- 
 tural ability, nor to the exertions of 
 unregenerate men, but to the mem- 
 bers of his spiritual kingdom, and es- 
 pecially to his messengers of peace (2 
 Cor. 5 : 20); for he adds, "they shall 
 be called the sons of God." Tliey are 
 peacemakers becaur-e they are instru- 
 mental both in leadinir souls to be re- 
 conciled to God, and also in eHecting re- 
 conriliation, peace, and harmony among 
 men. Christ is the Prince of Peace, 
 and nis Gospel, universally diffused, re- 
 ceii .'d, and obeyed, would produce peace. 
 This beatitude, however, implies that 
 the endeavors of any are noble who 
 stnve to maintain peace among men 
 and nations, or to restore harmony 
 wLerever it has been interrupted, Geii. 
 13 : 7, 8; Ex. 2 : 13. In contrast to 
 th- 'se who love strife and seek conten- 
 
 tion, who would propagate religion by 
 ; conquest and the sword, the jicace- 
 I makers are happy; for they shall be' 
 called the children of Hod. Thev ' 
 shall be recognized not merely as rlifi- 
 I dren, but «w;s, childroi of aye ,• for such is 
 j the meaning here. The God of peace 
 j (Rom. 16 : 20; 2 Cor. 13 : 11) is the Fa- 
 ! ther of the sons of peace. They are 
 ' children by resemblance, by being" born 
 of the Spirit, by being partakers of the 
 divine nature, by being rejiresentatives 
 ! and messengers of Christ, and by adop- 
 1 tion, 1 John 3:1; John 1 : 12; 2 Pet. 
 1:4. When they become entirely con- 
 formed to the image of Christ, who, in 
 I the highest sense, is the Son of God, then 
 . shall they answer perfectly to their 
 7tame by which they are called, swts of 
 God. In this world, and especially in 
 I the next, will they be so considered, 
 1 recognized, and called. 
 I 10. Persecuted for righteousness' 
 j sake. Having shown who are the truly 
 I hajipy by seven distinguishing charae- 
 I teristics, which are the products of 
 t grace in the heart, Jesus proceeds to 
 point them out l)y the treatment they 
 will receive from a wicked world. 
 They are persecuted, harassed, hard 
 I pressed upon, and pursued by repeated 
 i acts of enmity, privately and publicly, 
 I legally and illegally, for righteousness' 
 I sake. By righteousness is meant that 
 conformity of heart and conduct to 
 the divine will which is the product 
 of the Holy Spirit in connection with 
 1 the human will, that righteousness of 
 i Christ which is accounted through faith, 
 ! and by implication their open profession 
 J of godliness. Sec 2 Tim. 3 : 12. In con- 
 ; trast to those who enjoy worldly pomp 
 and pleasures, victories and military tri- 
 umphs ; these are liap]\v : for theirs is 
 the kingdom of heaven. The bless- 
 ings of Messiah's kingdom in this life, 
 and especially in that to come, are theirs, 
 2 Tim. 2 : 12: Rev. 20 : 4. See on ver. 3. 
 11. Revile and persecute, etc. 
 Insult with words, and persecute in fact, 
 and falsely say every thing that is evil 
 against you. Slander you. The first 
 
10 
 
 MATTHEW 
 
 A.D. 28. 
 
 secute you, and shall say all manner of evil against 
 
 12 you falsely, for my sake : rejoice, and be exceeding 
 glad : for great is your reward in heaven : for so 
 persecuted they the prophets which were before 
 you. 
 
 13 YE are the salt of the earth: 'but if the salt 
 have lost his savor, wherewith shall it be salted ? it 
 is thenceforth good for nothing, but to be cast out. 
 
 19; Ep. 4. 1-3; 
 
 Col. .3. 13-15. 
 " Phil. 2. 15. 
 ' 2 Tim. 2. 12 ; 3. 
 
 n, 12; 1 Pet. 4. 
 
 12-lG. 
 <> 2 Thes. 1. 4-7. 
 •^ Lk. 6. 22, 23. 
 ' Mk. 9. 49, 50. 
 
 Christians were charged with vicious 
 habits and heinous crimes. Nero charg- 
 ed Christians with the burning of Rome. 
 You ; for my sake. Jesus now ap- 
 plies his discourse directly to his disci- 
 ples. They were to po.-^sess the charac- 
 teristics he had pointed out, and be the 
 ones who are truly happy. He, on the 
 other hand, was the personification of 
 righteousness (ver. 10), as it was exhi- 
 bited in his life and death, and as it i ^ C' )n- 
 nected with his disciples through laith 
 and by an open profession, Rom. ID : 10. 
 
 12. Great is your reward. Not 
 of debt, but of grace. Christians have 
 reason to 7-ejou;e and exidt amid persecu- 
 tion, in view of a reward so great and 
 gloritjus, 2 Cor. 4 : 17. So persecuted 
 they the prophets. No new thing 
 was to happen to his disciples. For so 
 was Elijah persecuted, 1 Kinm 19 : 1, 2 ; 
 and Elisha, 2 Kings 2 : 23; and Jeremiah, 
 Jer. 38 : 4r-13; and Zechariah, 2 Chron. 
 24: 20, 21; and Daniel, Dan. 6 : 11-17. 
 How great was their reward (Heb. 11 : 
 26), who were hastening to join that 
 great cloud of witnesses, Heb. 12 : 1. 
 
 13-16. TUE IMPORTANT RELATION 
 
 OF Christ's disciples to the world. 
 Their dignity and tlieir high vocation. 
 They are fitted for this by the charac- 
 teristics just pointed out. 
 
 13. Ye are the salt of the earth. 
 ' Ye, not the Apostles, for they were 
 
 not yet selected, but his disciples. Jesus 
 rather views his disciples as a whole, in 
 the world; yet what was true of them 
 as a whole, was also true of them indi- 
 vidually. Salt was most highly esteem- 
 ed by the ancients, denoting proverbial- 
 ly one of the most indispensable neces- 
 saries of life. " Nothing is more useful 
 than sun and salt," was a current pro- 
 verb in our Savior's day (Plin. //Is. Aat. 
 xxxi. 9). What salt and sunlight are 
 to the material world in preventing 
 putrefaction and dispelling darkness, 
 Christ's disciple* are to our sinritually 
 corrupt and dark world. Ehsha healed 
 
 the unwholesome water by means of 
 salt, 2 Kings 2 : 20. Salt is a preserva- 
 tive; so are the righteous. Ten right- 
 eous persons would have saved Sodom, 
 Gen. 18 : 32, 33. A very small remnant 
 saved the people of Juclah and the in- 
 habitants of Jerusalem from destruc- 
 tion, Isa. 1 : 9. See on Mark 9 : 49, 50. 
 Earth, and world, in this and the follow- 
 ing verse, are used of mankind generally. 
 if the salt have lost its savor. If 
 it has become insipid, ta.steless. Maun- 
 drcU in his travels found salt in the Val- 
 ley of Salt, south of the Dead Sea, which, 
 while rctiiining its appearance, had lost its 
 taste. Thomson ( The Land and the Book, 
 vol. ii. p. 43) says tliat he saw large quanti- 
 ties of spoiled salt thro\vii into the street 
 to be trodden under foot. Wherewith 
 shall it be salted. It can be salted 
 from no other ^ource. The remark is 
 hypothetical. If the salt, etc. Salt that 
 has become tasteless can not be restored ; 
 it is useless, fit only to be cast away and 
 trodden under foot. So, if Christ's dis- 
 ciples apostatize, if they lose the pre- 
 serving and sanctifying power of the 
 Gospel in themselves, how shall they re- 
 cover it ? Wliat can save and sanctify, 
 if the truth of God can not '? They are 
 useless, and fit only to be cast away as 
 vile and worthless. Jesus does not say 
 that any true disciples will apostatize; 
 but if they should, then their case is 
 hopeless. Compare Heb. 6:4; 2 Pet. 
 2 : 15. Such warnings are pa.-t of the 
 means used by the Spirit to keep the 
 elect from entirely falling away. It is 
 henceforth good for nothing, etc. 
 Dr. Thomson (vol: ii. p. 44l speaks of salt 
 becoming insipid and useless : " Not a 
 little of it is so impure that it can not be 
 used at all, and such salt soon efflo- 
 resces and turns to dust ; not to fruitful 
 soil, however. It is not only good for 
 nothinu; itself, but it actually destroys 
 all fertility wherever it is thrown ; and 
 this is thereason why it is cast into the 
 street. There is no place about the 
 
A.D. 2S. 
 
 MATTHEW V 
 
 71 
 
 14 and to be trodden under foot of men. e Ye are the 
 light of the world. A city that is set on an hill 
 
 15 can not be hid. Neither do men '' light a caudle, 
 and put it under a bushel, but on a candlestick ; 
 and it giveth light to all that are in the house. 
 
 16 ' Let your light so shine before men, ^ that they may 
 see your good works, and ' glorify your Father 
 which is in heaven. 
 
 17 '" Think not that I am come to destroy the Law, 
 
 f Pro. 4. 18 ; John 
 5. 35 ; Phil. 2. 15. 
 
 " Mk. 4. 21. 
 ' 1 Pet. 2. 9. 
 ' Eph. 2. 10: Tit. 
 
 3. 8 ; 1 Pet. 2. 12. 
 ' John 16. 8; 1 Cor. 
 
 14. 25 ; 2 Thee. 1. 
 
 11, 12. 
 •nRo. 3. 31; 10.4: 
 
 Gal. 3. 21. 
 
 house, yard, or garden where it can be 
 tolerated." The only place is in the 
 street, to be trodden under foot of nwn. 
 14. Ye are the light of the world. 
 Christ is liimself the light of the world 
 (John 1:9, 8 : 13; 9:5), and so are his 
 disciples so far as they reflect his light, 
 Phil. 2 : 15. Rather Christ's light is in 
 them ; it is in them and shines through 
 them ; they do not, like the uioou, cast a 
 reflected hght, 2 Cor. 3 : 18; 4:6. 
 They are his representatives among men, 
 and communicate his truth both by pre- 
 cept and example. Thus they shine by 
 the light of knowledge and holiness de- 
 rived from him, Eph. 5 : 8. As a city 
 that is set ou a hill can not be hid, 
 so were they to attract notice. Their re- 
 lation to the world and their calling were 
 morally high, and correspondingly re- 
 sponsible. It is supposed that our Sa- 
 vior pointed to some city, situated on 
 some neighboring hill. City in the En- 
 glish Scriptures denotes hamlet, village, 
 as well as a large town. Villages were 
 usually situated on hills, and hence 
 from a mountain several might be seen 
 at once. Some suppose 
 that Jesus pointed to the 
 city of Safet, situated on 
 the highest point of Gali- 
 lee ; but it probably did 
 not then exist. 
 
 15. Neither do men 
 li^ht a candle. A 
 lamp. Under a bushel. 
 The bushel, indicating a 
 familiar household uten- 
 sil, as the common grain 
 measure, holding aliout a 
 peek. But on a can- j 
 dlestick. On the lamp i 
 standard, the support on which the lamp 
 was i)laced in order that it miffht give 
 light to all in the house. As the lamp ! 
 is intended to illuminate, so are Chris- 
 tians intended to difluse the knowledge | 
 
 of spiritual truth. They should not, 
 therefore, conceal their light and frus- 
 trate the divine intention. 
 
 16. Let your light so shine. Thus 
 let your light shine like a lamp on its 
 support. Christians are to ditt'use divine 
 truth openly and boldly, conspicuous like 
 a city on a hill, like a lamp raised on its 
 support above the ground. That they 
 may see your good works. Isotice, 
 he does not say yon, nor your light (these 
 will indeed be seen), but your good works. 
 The good works are the fruits, evidence, 
 outward manifestation of the inner life, 
 John 1 : 4. Glorify your Father. 
 That others, seeing that God is your lea- 
 ther, may be led to praise him for such 
 a religion, and to imitate your holy ex- 
 ample. The usefuhiess of Christians is 
 designed not only for men's salvation, 
 but thereby for God's glory. 
 
 17-20. The relation of Christ to 
 THE Law. Christ the fulfiUer of the 
 Law. The relation between the new 
 dispensation and the old; Christ and 
 Moses. 
 
 17. Jesus had pointed otit the happy, 
 in contrast to the carnal views of the 
 Jews ; and had spoken of his disciples as 
 the spiritual preservers and lights of the 
 world. He had alluded to persecution 
 for righteousness' sake and for his sake, 
 lie was speaking as a lawgiver, with au- 
 thority. 
 
 So imperfect Avas the knowledge of his 
 disciples, that they might easily misun- 
 derstand him, and suppose that he came 
 to subvert the law, and that his teach- 
 ings were in opposition to the Old Tes- 
 tament Scriptures. He therefore says, 
 Think not that I am come to de- 
 stroy the Law or the Prophets. By 
 the Law or Prophets are meant the writ- 
 ings of the Old Testament, including the 
 live books of Moses, called the Law, and 
 the writinufs of the prophets, or rest of 
 the Old Testament, Luke 1(5 : 29 ; 24 : 27, 
 
MATTHEW V. 
 
 A.D. 28. 
 
 or the Prophets : I am not come to destroy, " but to 
 
 18 fulfill. For verily I say unto you, " Till heaven and 
 earth pass, one jot or one tittle shall in no wise pass 
 
 19 from the law till all be fulfilled. p Whosoever 
 therefore shall break one of "> these least command- 
 mandments, and shall teach men so, he shall be 
 
 " ch. 3. 15 ; Heb. 
 
 10. .3-12. 
 - Lk. m. 17. 
 p Deu. 27. 26 ; Jam. 
 
 2. 10. 
 1 Lk. n. -12. 
 
 41. The carnal Jews also rai^ht think 
 that the life and teachings of Jesus, be- 
 in::; so opposite to their views of tlie law 
 and of prophecy, were destructive not 
 only of the law, but also of the prophets, 
 their entire sacred writings. 
 
 Destroy. To put an end to, render 
 null and void. This word has in it the 
 idea of pulling down. It is thus figura- 
 tively used of tlie dmolution of the bodj" 
 in 2 Cor. 5:1; and of a complete renoHiic- 
 iiVf ami forxaking of a system of belief 
 and practice in Gal. 3 : 18. Christ de- 
 clares tliat he came not to pull down, 
 disintci^rate, and tlius to effect a com- 
 plete dissolution of the law. He came 
 not to renounce it, treat it as wortliless, 
 and consign it to destruction. But to 
 fatfill. To bring to pass and accomplish 
 all that the law requires. Jesus fultilled 
 the law : Fird, by accomplishing, as an- 
 titype, the types, shadows, and ceremo- 
 nies of the Old Testament. All these 
 shadowed him fortli as the Lamb of 
 God, the sacrifice offered once for all, 
 with all the attendant blessings, Heb. 
 10: 1, 10; Col. 2 : 14. Seeoiid, by ren- 
 dering the law and also the injunctions 
 of the prophets a perfect obedience. 
 Third, by suffering the penalty of the 
 law and taking away its curse. Fourth, 
 by accomplishing in himself and in his 
 kingdom all the predictions of prophecy. 
 Pifih, by substituting his spiritual king- 
 dom for the Jewish theocracy, the for- 
 mer bcin;^ typified by the latter. Sixth, 
 . by unfolding tlie spirit of the Old Tes- 
 tament teachings, and incorporating all 
 ' that was imperishable and essential to 
 moral truth in the doctrines and pre- 
 cepts of the new dispensation. Sei<enth, 
 by accomplishing in his people all these 
 spiritual requirements, througli the Ho- 
 ly Spirit within them, and through his 
 righteousness accounted to them, Rom. 
 8 : 3, 4; 3 : 31 ; 10 : 4. Thus the fulfiU- 
 ment, commenced by Jesus on cartli, 
 still goes on, and will be fully accom- 
 plished at the time spoken of by Paul 
 in 1 Cor. 15 : 38, when God shalfbe all 
 in alL Thus Clirist fulfills the law in its 
 
 ceremonial or sacrificial, its moral, its 
 civil, and its prophetical aspects. 
 
 18. Verily. Amen, truly, certainly. 
 Jesus only employed this word at tlie 
 beginning of his discourses to give thcni 
 force. As emphatically the Lawgiver ot 
 his people, he could speak with an autho- 
 rity above all other teachers. Verilv, 
 I say unto you. No one else could 
 thus S]ieak. He is also the Amen, the 
 faithful and true witness. Rev. 3 : 14. 
 Till heaven and earth shall pass. 
 Gen. 1 : 1; 2 : 1. The visible creation 
 will pass away (2 Pet. 3 : 11-13), but 
 God's word endureth forever, 1 Pet. 1 : 
 25. One jot or one tittle. The j<*^ 
 or iota refers to the smallest Hebrew let- 
 ter i/oclh. Tittle refers to the little points, 
 turns, or strokes by which one letter 
 differs from another. The omission of 
 a single letter, or a change in similar-look- 
 ing letters, would sometimes greatly al- 
 ter the sense. The expression "jot or 
 tittle" means the smallest portion. The 
 minutest portion of revealed truth is 
 precious, and it shall not pass from the 
 law till all be fulfilled, till its whole 
 design shall be accomplished, and all 
 things that it recjuires or foretells slwU 
 be effected. See Luke 16 : 17. 
 
 19. Whosoever therefore. This 
 verse is closely connected with and 
 founded ujion the preceding. These 
 least commandments. Referring to 
 the minutest portions, the jot and tittle 
 of the law. The Pharisees divided the 
 commands into the great and small, the 
 weighty and the light. Jesus, however, 
 allows not their distinctions ; but, adopt- 
 ing his own, refers to the spirit rather 
 than to the letter of the law. For the 
 law may be kept in spirit when it is 
 transgressed in the letter. See, for ex- 
 ample, Mark 2 : 27, 28; John 5 : 17. 
 
 The Gospel is not in eonfiic^ with the 
 law. In Christ, the Gospel, and Chris- 
 tians, the law obtains its highest fulfill- 
 ment. The minutest portion of the law 
 i- thus realized in the Gospel. Shall 
 break — and shall teach men so. 
 Whosoever shall violate or set a^ide one 
 
A.D. 28. 
 
 MATTHEW V. 
 
 73 
 
 called the least in the kingdom of heaven : but 
 whosoever shall do and teach them, the same shall 
 20 be called great in the kingdom of heaven. For 
 I say unto you, That except your righteousness 
 shall exceed 'the righteousness of the scribes and 
 Pharisees, ye shall in no case enter into the king- 
 dom of heaven. 
 YE have heard that it was said by them of old 
 
 Ro. 9. 30-.32 , iC. 
 2,3. 
 
 21 
 
 of the least of the commands of God 
 in spirit, and tcacli men so, eitlier by 
 example or precept. This refers prin- 
 cipally to religious tcacliers. "These 
 words are decisive against such persons, 
 whether ancient or nioderu, as would set 
 aside the Old TestauK'nt as M'itliout sig- 
 nificance, orincoiisistoiitwith the New." 
 — Alford. Shall be called the 
 least in the kingdom of heaven. 
 Shall be recognized by God and others 
 as tlie least under the administration 
 of the Messiah. There are degrees of 
 attainment in the divine life, grades 
 in the kingdom of heaven, 1 Pet. 3:3; 
 Ei)h. 14 : 13. Jesiis does not say that 
 such a one will be rejected; for if he 
 is founded on Christ, though there be 
 wood, hay, and stubble in his build- 
 ing, yet he will be saved as through fire, 
 1 Cor. 3 : 15. But, on the contrary, they 
 who shall recognize the wliole of Scrip- 
 ture as the word of God, and shall attend 
 to its spirit both in their teaching and 
 practice, shall be recognized, as they 
 really are, as great in the kingdom 
 of heaven. Such would recognize the 
 close relation between the law and the 
 Gospel, the one pre]iaratory to the other, 
 and the latter absorbing the spirit of the 
 former within itself. The Gospel sheds 
 great light upon our relations to God 
 and man, and gives us deeper views of 
 moral truth, and hence increases pei-sonal 
 responsibility. It thus includes the spi- 
 rit of the law within itself. This may be 
 seen by what follow.^, when Jesus pro- 
 ceeds to pour the fuller light of the spirit 
 of the Gospel upon the law, thus Ufting 
 and expanding its requirements into 
 their full meaning in the life and prac- 
 tice of the Christian to wliom, through 
 faith, Christ becomes the end of the law 
 for righteousness, and who by the in- 
 dwelling Spirit is led into all truth and 
 purity. 
 
 20. For I say unto you. For con- 
 nects this verse with the last. For .... 
 except your righteousness shall exceed 
 that of the scribes and Pharisees, who, in 
 7 
 
 attending to the letter of the law, neglect 
 the sjiirit, and who also make the word 
 of God of no efl'ect through their tradi- 
 tions (eh. 15 : 3-9), ye shall not enter into 
 the kingdom of heaven. 
 
 Your righteousness exceed. Your 
 righteousness is to be of u liigher order. 
 It is to include both the perfect right- 
 eousness which can only be found in 
 Christ, who is the Lord onr righteous- 
 ness, and that wliicli, in submitting to 
 Christ, is manifested in purity of heart 
 and life. Scribes. Persons devoted to 
 copyhig, reading, and expounding the 
 law. Most of them were Pharisees, 
 tliough some belonged to other sects. 
 Pharisees. See on ch. 3 : 7. The 
 scribes and Pharisees were in such high 
 repute that it was a common saying, that 
 if two men only were admitted into 
 heaven, one woidd be a scribe and the 
 other a Pharisee. Their righteousness, 
 however, was merely external, while in- 
 wardly they were fiiU of hypocrisy and 
 iniquity (ch. 23 : 23, 25, 27, 28) ; it was 
 connected with liarslmess and oppi'cssion 
 (eh. 23 : 4); and with a love of applause, 
 and an unholy ambition, ch. 23 : .5-7. 
 
 Shall in no case enter into the 
 kingdom of heaven. Shall not be 
 saved here or hereaftei'. They shall not 
 become subjects of the Messiah's king- 
 dom, which commences on earth and is 
 perfected in the world of glory ; and shall, 
 therefore, share in its blessings neither in 
 this world nor in the world to come. The 
 announcement of a righteousness ex- 
 ceeding that of the scribes and Pharisees, 
 and in contrast with it, leads the Savior 
 to go into some details, expounding the 
 spirit of the law. The sentiment of this 
 verse is thus illustrated by what follows. 
 
 21-48. The law srikiTUALLY ex- 
 pounded in contrast to the Pharisaical 
 exposition according to the letter; illus- 
 trated by six examples. 
 
 21. Ye have heard. In the public 
 reading and exposition of the law by the 
 scribes. That it was said by them 
 of old time. Correctly translated, "ti> 
 
MATTHEW V. 
 
 A.I). 28. 
 
 time, ^ Thou shalt not kill ; and whosoever shall 
 32 kill shall be in danger of the judgment. But I say 
 unto you, That ' whosoever is angry with his brother 
 without a cause shall be in danger of the judgment : 
 and whosoever shall say to his brother, Raca ! " shall 
 be in danger of the council : but whosoever shall 
 say, Thou fool ! shall be in danger of hell fire. 
 
 Ex. 30. 13. 
 
 Eph. 4. 26; 
 John .3. 15. 
 
 » .2 Sam. 6. 20 
 
 thoseof old," or "to the ancients." Jesus 
 is referring to the stress put upon the 
 mere letter of the law by the scribes. They 
 taught that tliis was the full meaning of 
 the law, as given to the ancient people 
 of God, and as confirmed by tradition. 
 Christ is not speaking in opposition to 
 Moses, or to the Old Testament, but to 
 the false exposition of the Pliarisecs. 
 Going beyond the mere letter, he shows 
 the spirituality and the depth of the 
 law, wliich in its application reaches the 
 mind and the heart. Compare Paul's 
 experience, Rom. 7 : 7-12. 
 
 Thou shalt not kill. Ex. 20 : 13. 
 Jesus begins witli the second table of the 
 law concerning duties to our neighbor; 
 aud with the Law of Murder, a most ob- 
 vious precept. 
 
 Tlie relation of man to man is more 
 easily apprehended than that of man to 
 God. And if men fail to come up to 
 the requirements of tlie law in regard to 
 tlieir neighbor, much more would they 
 be likely to fail to meet those higher re- 
 quirements in regard to God. Indeed, 
 failure in the former would be proof of 
 failure in the latter, 1 John 4 : 20. And 
 wrhosoever shall kill, etc. This was 
 added by the traditions of the scribes, 
 limiting the law to actual murder — the 
 outward act — and making it merely an 
 external legal enactment. Danger of 
 the judgment. An inferior court 
 I among the Jews; constituted in every 
 I city, in conformity with Dcut. IG : 18, 
 consisting, according to Josephus, of 
 seven persons, and having the power 
 of slaying with the sword. Joseph. 
 Ant. iv. 8, 14. See next verse. 
 
 2:3. But 1 say unto you. In oppo- 
 siiion to Pharisaical teachings, Jesus 
 speaks with authority as an interpreter 
 of the law. He who gave the law was 
 the best fitted to expound it. He shows 
 that the law of murder not only forbade 
 the outward act, but the inward feelings 
 that led to it, extending to causeless 
 anger. The hater of his brother is a 
 moral murderer, 1 John S : 15. He pro- 
 
 ceeds to point out three degrees of anger, 
 and three degrees of punishment. An- 
 gry with his brother. The words 
 without a cause are omitted in some 
 of the oldest texts. A want of love is 
 the thing condemned. A holy indig- 
 nation is consistent with love to his 
 brother, his fellow-man, on proper 
 occasions, Mark 3:5; Eph. 4 : 26. 
 Of the judgment. Exposed and 
 justly subject to that spiritual court, 
 even the judgment-scat of Christ. As Je- 
 sus is speaking of the spiritual applica- 
 tion of the law, so does he here refer to 
 spiritual punishment. " There were 
 among the Jews three well-known de- 
 grees of guilt, coming respectively under 
 the cognizance of the local and supreme 
 courts ; and after these is set the Gehenna 
 of fire, the end of the malefactor, whose 
 corpse, thrown out into the valley of 
 Hinnom, was devoured by the worm or 
 the flame. Similarly, in the spiritual king- 
 dom of Christ, shall the sins even of 
 thought and word be brouglit into judg- 
 ment and punished, each according to its 
 degree of guilt, but even the least of them 
 before no less a tribunal than the judg- 
 ment-seat of Christ." — Alford. Raca. 
 A Hebrew word expressing contempt, 
 worthless, vain fellow, and marks the se- 
 cond grade of anger. The sin condemned 
 is not in the mere utterance of the word, 
 but in the hostility which prompts the 
 utterance. In danger of the coun- 
 cil. The Sanhedrim, the supreme cen- 
 tral court of thJ Jews, wliich inflicted 
 death with the disgrace of stoning. See 
 on ch. 2 : 4. This in Christ's kingdom 
 indicates an exposure to a punishment 
 greater than the former. Thou fool. 
 This expresses the third grade of angry 
 feeling, aud means, TTiou iinpious, god- 
 leM one. Compare Ps. 14 : 1. An ex- 
 pression of angry reproach, and cue ul 
 the most contemiituous that a Hebrew 
 could employ. The bin, however, was 
 not in the mere word, but in the high 
 "degree of anger which led to the ex- 
 pression of so odious an epittiet. 
 
A.l). 2v 
 
 MATTHEW V. 
 
 IS 
 
 23 Therefore == if thou bring thy gift to the altar, and 
 there rememberest that thy brother liath aught 
 
 24 against thee ; ■' leave there thy gift before the altar, 
 and go thy way ; ^ tirst be reeonciled to thy brother, 
 and then come and ofter thy gift. 
 
 25 * Agree with thine adversary quickly, '' whiles 
 
 «Deu. 16. 16,17. 
 > Job 42. 8 ; 1 Pet. 
 
 3. 7. 
 ^ 1 Tim. 2. 8. 
 " Pro. 25. 8; Lk. 
 
 12. .58. 59. 
 '• SL-o Job 22. 21; 
 
 Is. C5. 6, 7; Heb. 
 
 3. 7, 13. 
 
 Hell fire. Tlie Gehenna of fire. 
 Gehenna, wliich is here corruetly trans- 
 lated hell, i.s a Greek word derived from 
 two Hebrew words, and means Valhij <>/ 
 Iliuiiom, wliich was south of Jerusa- 
 lem. In its lowest part, toward the 
 south-east, the idolatrous Jews sacrific- 
 ed their children to Moloch, a name of 
 a heathen god worshiped by the Am- 
 monites, into the red-hot arms of who,-e 
 statue these children were cast alive and 
 burned, 2 Kings IG : 3 ; Ps. 10(> : 38. 
 The name Tojihet (Jcr. 7 : 31) was also 
 given to it, as some suppose, from iojth, 
 a driun ; drums being beaten to drown 
 the cries of the chiidrcn offered in sa- 
 crifice. On account of the cruel and 
 idol.itrous sacrifices that had been offer- 
 ed liere, Josiah polluted it {2 Kings 23 : 
 10); and after that it became the" place 
 for casting out and burning all the filth 
 and pollution of the city, and the dead 
 bodies of the worst of criminals. Hence 
 the place was called the Gehenna of 
 fire. But this expression, which had 
 primary reference to the burning, espe- 
 cially of the dead bodies of criminals, 
 in the ^alk'y of Hinnom — the greatest 
 ignominy that could be inflicted upon 
 them — became to be used by the Jews 
 to represent tlic place of the punish- 
 ment of the wicked, Isa. 30 : 33 ; 66 : 24. 
 This is iLs only use throughout the New 
 Testament, wliere it is found twelve 
 times, namelv. Matt. 5 ; 22, 29, 30 ; 10 : 
 28 ; IS : 9 ; 23': 15, 23 ; Mark 9 : 43, 45, 47 ; 
 Luke 12 : 5; James 3 : 6. Our Lord 
 thus speaks of it (ISIark 9 : 43, 44) as 
 emphatically the future place of tor- 
 ment, where (quoting from Isa. 66 : 24) 
 "their worm dieth not, and the fire is 
 not quenched." 
 
 As Jesus presents three grades of an- 
 ger, so he presents three degrees, not 
 kindx, of ]iunishment. In tlie figures 
 used death was intticted (1) by the sword, 
 (2) by stoniuff, and (3) with the additional 
 disgrace of burning the body in the fire. 
 So these figures illustrate eternal death 
 in different intensity, witli different de- 
 grees of horror and disgrace, corre- 
 sponding to the degrees of guilt. 
 
 23. Therefore. Such being the sin 
 and penalty of unholy an^er, reconcili- 
 ations ought to be immediately effected. 
 Whoever has excited his brother's an- 
 ger should immediately seek to remove i 
 it. The sun should not go down on his 
 wrath, Eph. 4 : 26. If thou bring 
 thy gift to the altar. Olierings to 
 God were generally presented at the 
 temple, and burned wholly or in part 
 upon the altar. The altar was in the 
 court of the priests, in front of the Ho- 
 ly Place. Jesus speaks of Jewish wor- 
 ship as it then existed. Sacrifices were 
 then a part of woi-ship, Jesus having 
 not yet offered up himself once for all. 
 The same principle applies to Chris- 
 tian worship. He who approaches God 
 through Jesus Christ must strive to be 
 at peace with his brother ; and he who 
 retains enmity against his fcllowman 
 can not be an acceptable woi-shiper. 
 That thy brother hath aught 
 against thee. Is offended, or thinks 
 he has been injured by you. It is not 
 enough to say, I have nothing against 
 him, or it is mily in his imagination. 
 Keal or unreal, you should seek to re- 
 move it from your brother, whether 
 he be a Christian brother or a brother 
 man. 
 
 24. Leave there thy gift before 
 the altar. ^^ Before the altar the of- 
 ferings are left standing, that is, in the 
 outer court of the Israelites, into which 
 narrow space the people brought their 
 offering, and then withdrew to the 
 outer court of the women."— Tholuck. 
 It was the part of the priest to receive 
 it before the altiir, and to oflcr it on the 
 altar. Go. Implies haste. First be 
 reconciled. Remove first the cause 
 of offense ; make friendly overtures ; do 
 all in your power, and all you ought 
 to do, to effect a reconciliation; espe- 
 cially be reconciled thyself. Compare 
 Mark 11 : 25. 
 
 25. Agree with thy adversary 
 quickly. Come to a friendly agree- 
 ment with thy adversary, thy opponent, 
 one who is going to law with thee, 
 whom thou owest. The word translat- 
 
re 
 
 MATTHEW V. 
 
 A.D. 28. 
 
 thou art in the way with liim ; lest at any time the 
 adversary deliver thee to the judge, and the judge 
 deliver thee to the officer, and thou be cast into 
 
 26 prison. Verily, I say unto thee, ' Thou shalt by no 
 means come out thence, till thou hast paid the 
 uttermost farthing. 
 
 27 Ye have heard that it was said by them of old 
 
 28 time, '' Thou shalt not commit adultery. But I 
 say unto you. That whosoever " looketh on a woman 
 to lust after her hath committed adultery with her 
 
 Lk. l(i. 2(i : 
 Thus. 1. !). 
 
 I Ex. 20. 14 ; Deu. 
 
 5. 18; Prov. 6. 
 32. 
 
 Ex. 20. 17 ; Pro. 
 
 6. 2.5; 2 Pet. 2. 
 14 ; 1 John 2. 16. 
 
 ed admrmry means the adverse party in 
 a suit, one goinj^ to law witli another. 
 It here means a creditor; one who has 
 just claims on the other. Jesus further 
 enforces tlie duty of becomini:; reconcil- 
 ed witli our brother man by a legal il- 
 lustration from the practice of the time, 
 which permitted a settlement of a dis- 
 pute after the summons had been serv- 
 ed, and before the trial. He supposes 
 the adversary to have just legal claims, 
 and in view of the consequences of non- 
 compliance he urges an immediate set- 
 tlement. While thou art in the 
 way with him. According to He- 
 brew law, no accusation could be lis- 
 tened to by a judge excejjt in the pre- 
 sence of the accused party. According 
 to Roman custom, the accusing party 
 could compel the accused to go witii 
 him before the pnetor, unless he agreed 
 by the way to settle the matter. The 
 language of our Savior can be exi)laiii- 
 ed by either custom. He urges settle- 
 ment quickly, in tiie way, before com- 
 ing before the judge, lest the judge 
 deliver thee to the officer of tlic 
 court, and thou, failing to pay the debt 
 and the additional exjicnses of the trial, 
 be cast into prison. Compare 
 Luke 12 : .58. So a person who indulges 
 unkind feelings toward his fellow-man 
 is summoned and on his way to his 
 Judge ; if he does not repent and exer- 
 cise a spirit of love and reconciliation, he 
 shall be condemned, and cast into eter- 
 nal condemnation. The adeersary re- 
 ■prescnts the ojfended brother , and, back of 
 him, the law of God, which deriounces 
 all wrong feeling and wrong doing to 
 our fellow-man. The way represents 
 the loay to the jmyment which all men 
 are traveling. Ood is the judge, and the 
 officer, probably, the atigeh (eh. 13 : 39, 
 49 ; 1 Thess. 4 : 16), and the prUoji, per- 
 dition. 
 
 2G. Uttermost farthing. The 
 
 Greek word signities one of the smallest 
 Roman coins, rather less than two fifths 
 of one cent. Our Lord uses strong lan- 
 guiige, meaning that the guilty one 
 should suffer the full measure of his 
 punishment; that, as in the future world 
 he should have nothing to pay, so his 
 punishment should have no end. Sec 
 eh. 18 : 30, 34, 35. 
 
 27. Our Lord passes to the com- 
 mandments which respect the marriage 
 relation. Commencing with the Law of 
 Adultery (Ex. 20 : 14), he first gives its 
 deeper meaning, and adds certain admo- 
 nitions, (vers. 29, 30), and then proceeds 
 to the Law of Divorce. These two laws 
 should be considered together, since our 
 Savior's exposition of the latter is but 
 a further exposition of the f omier. It 
 is but the ajiplication of the law of 
 adultery to all cases of divorce, making 
 every dissolution of the marriage rela- 
 tion, except where it has been practical- 
 ly broken by fornication, a violation of 
 the seventh commandment. 
 
 28. Whosoever looketh upon a 
 Avoman. Looketh is emphatic, qazeth. 
 See Luke 7 : 44; Acts 1:9; 3 : 4.' Our 
 Lord speaks especially to men. Poly- 
 gamy and divorce had been pei-mitted to 
 men on account of the hardness of their 
 hearts (ch. 19 : 8) ; his language strikes 
 directly at the opinions and customs 
 of his time. Adultery, according to 
 the Old Testament usage, here includes 
 fornication. To lust after her. 
 Tliis clause is the kqi to the whole sen- 
 tence, determining the character of the 
 look, and means. In order to liixt after 
 her. It refers not to unintentional 
 thoughts and desires, such as may be 
 suggested by the tempter or may invol- 
 untarily arise in the heart, and are 
 checked by the watchful and pious soul; 
 but to those that are intentional and 
 
AD. 28. 
 
 MATTHEW V. 
 
 11 
 
 29 already ' in his licart. *-' And if thy right eye offend 
 thee \i>t\ cause tliee to offend], phick it out, and 
 cast ^Y from tlice : for it is 2)r(>titabk' for thee that 
 one of tliy mi'nibers should perish, and not that 
 
 30 thy whole body sliould be cast into hell. And if 
 tliy riyht liand offend thee, cut it off, and cast it from 
 thee : for it is profitable for thee that one of thy 
 members should perish, andncjt that thy whole body 
 should be cast into hell. 
 
 31 It hath been said, '' AV hosoever shall put away his 
 wife, let him give her a writing of divorcement. 
 
 ' Ko. 7. 7, 8, 14. 
 e Mk. 9, 43-47. 
 
 >■ ch. 19. .3, 9 ; Deu. 
 34. 1-4. 
 
 conscious. It is iraziuc: in order to feed 
 impure desires. Already in hisheart. 
 
 He has already eoiiuiiitted the act in- 
 wardly, in thoiiglit and purpose, and in 
 the siglit of God who lookctli upon the 
 heart. He has \>y this act broken the 
 seventh comniandment. It should be 
 borne in mind that, as our Lord noticed 
 degrees of hatred, in expounding the 
 law of murder, so there are degrees in 
 this sin. The faintest intentional move- 
 ment of inordinate lust breaks the law ; 
 much moi'c, stronger movements, and 
 especially those connected with the out- 
 ward transgression. 
 
 39, 30. In view of the truth just an- 
 nounced in the preceding verse, Jesus 
 teaches the duty of crushing the lirst 
 beginnings of impure desire, and of sa- 
 crilicing, if it be necessary, what we 
 count "most dear. The right eye 
 and the right hand, the most \al- 
 uable of our njembcrs, were ])rovcrlii,;l 
 expressions for any thing peeuliai-ly di'iir 
 and valuable. They represent here the 
 occasions to sin, such as our strongest 
 propensities and habits, sensual appe- 
 tites, pride, vanity, worldly beauty or 
 friendship, covetousness, worldly hon- 
 ors or possessions, or whatever is oflTen- 
 sive to God. Most of om- Lord's hear- 
 ers were poor jjeople, who lived by their 
 daily labor, and hence the loss of a right 
 hand would be a greater calamity than 
 that of a right eye. Thus he passes 
 from the weaker to the stronger figure ; 
 also from the sight to the act. Better 
 that the dearest and most useful object 
 of life should be sacrificed, than to be 
 led into sin and be lost. Offend thee. 
 The correct translation is, rames thee to 
 offend. If thy right eye, or thy right 
 hand, is an occasion of fallinii' into sin. 
 Pluck it out. Cut it off. Mor 
 tify and subdue the passions, evil desires. 
 
 or inclinations which animate the eye 
 or tlie hand, let the conflict cost what" it 
 may, Col. 3 : 5. Whatever becomes in 
 lets to temptation or instruments to sin, 
 must be sacrificed, or we perish. We 
 must crucify the flesh with its aflfections 
 and lusts. Gal. 5 : 24. We must do like 
 the surgeon, who cuts off a diseased 
 member in order to save the whole 
 body. Thy whole body represents 
 thy whole bein;/, just as the hand or eye 
 represents a passion or a part of thy 
 being; the whole man, thyself. It is 
 profitable for thee. It is for thy 
 highest interest. Self-denial is enforced 
 here on the ground of the truest self- 
 interest. Hell. The place of future 
 punishment. See verse 22. 
 
 31, 32. Whosoever shall put 
 away his wife , etc. Jesus applies the 
 principle developed from the seventh 
 commandment to the law of divorce. 
 According to the Mosaic law, the wife 
 could not divorce the husband, but 
 only the husband the wife. Moses had 
 permitted divorce (Deut. 24 : 1, 2) in 
 such a way as to restrain a bad practice, 
 which had gone far to annul the original 
 law of marriage, and which still pre- 
 vails among the Arabs, who by a word 
 may dissolve the marriage tie. He al- 
 lowed the wife to be diAorced only on 
 accoimt of "some uneleanness," and 
 only by a legal document, "a bill of di- 
 vorcement." Thus Moses did not com- 
 mand to divorce, but rather placed a re- 
 striction on the prevailing custom. In 
 the days of our Savior, two opposite 
 interpretations of this law prevailed 
 among the Jews. Rabbi Shammai and 
 his disciples taught that, according to 
 Moses, adultery was the only allowable 
 ground of divorcement; while Hillel 
 and his disciples taught that a wife 
 might be put away for any thing that 
 
<8 
 
 MATTHEW V. 
 
 A.D. 28. 
 
 32 But I say unto you, That ' whosover shall put away 
 his wife, saving for the cause of fornication, causeth 
 her to commit adultery : and whosoever shall marry 
 her that is divorced committeth adultery. 
 
 33 Again, ye have lieard that ^ it hath been said by 
 them of old time, ' Thou shalt not forswear thyself, 
 
 34 but '" shalt perform uato the Lord thine oaths. But 
 
 * Mai. 2. 14-16; 
 Lk. 16. 18; Ro. 
 7. 3 ; 1 Cor. 7. 10, 
 11. 
 
 " ch. 23. 16, 18, 22. 
 ' Ex. 20. 7 ; Num. 
 
 30. 2. 
 "Deu. 23.23; Ecc. 
 
 5. 4, 5. 
 
 amounted to uncluanncrfs i;i the eyes of 
 the husband, and indeed foraiiy thing dis- 
 l)leasiag to luni in appearance, manner, 
 or dress. Juseplius thus loosely states 
 the law {Jeiuis/i Aniiq. iv. 8, 23), "He 
 that desires to be divorced froui his wife 
 from any cause whatsoever, and many 
 such causes happen among men, let him 
 in writing give assurance that he will 
 never use her as his wife any more; for 
 by these means she may be at liberty to 
 marry another husband, although, before 
 this bill of divorce was given, she is not 
 permitted so to do." The language of 
 the Savior, But I say unto you, im- 
 plies that tlie scri!jes and tlieir party ex- 
 pounded the law with great laxity, fa- 
 voring the common practice, that who- 
 ever wished to put away his wife had 
 merely to give a bill of divorce. 
 
 On the contrary, oar Savior teaches 
 that the marriage relation should not be 
 dis-iolved by man. "What therefore 
 God hath joined together, let not man 
 put asunder," eh. 19 : <j ; Mark 10 : ^11 ; 
 Luke 16 : 18. Adultery, however, is an 
 actual breaking of the nr.irriai^e tie, and 
 th jrefore Jesus al 1-, save for the 
 cause of fornicatiou. According to 
 thj strict application of the Mosaic law, 
 tlie guilty party was to be put to death. 
 Thus the breaking of the bond, which 
 had been actually accomplished, was to 
 be publicly accomplished by death. A 
 bill of divorcement would in such a case 
 be only a statement of a fact as actual- 
 ly existing. In accordance with the 
 same principle, Paul teaches, in 1 Cor. 7 : 
 15, that if the marriage tie is actually 
 broken by one party, it may be so 
 regarded and accepted by the other 
 party. 
 
 Jesus goes on and states the conse- 
 quences attending unlawful divorce- 
 ments. Whoever puts away his wife, save 
 for the cause of fornication, causeth 
 her to commit adultery. Dr. Co- 
 nant has brought out the true mean- 
 ing of this clause, making it " equivalent 
 ^o }nakes her an adulteress, in the same 
 
 sense in which it is said (1 John 5 : 10) 
 he that belleveth not God hath made him a 
 liar ; not that God thereby becomes a 
 liar, or that she becomes an adulteress, 
 but simply is treated as such. By repudi- 
 ating her, for which the only just cause 
 was adultery, he makes her appear as one 
 guilty of that crime." And so whoever 
 marries her thus put away committeth 
 adultery ; he becomes a partaker with 
 her of an apparent crime, and also sanc- 
 tions an unlawful sundering of the mar- 
 riage relation. Compare 1 Cor. 7 : 11, 
 where Paul advises the wife that has de- 
 parted from her husband either to re- 
 main unmarried, or to be reconciled to 
 her husband. 
 
 33. Our Lord proceeds to expound the 
 Law of Oaths. This law is found in Lev. 
 19 : l;i, and Deut. 23 : 33. By them of 
 old time. Rather, to </«?/» o/' "W. See 
 ver. 21. Thou shalt not forswear 
 thyself. Thou shalt not swear falselj'. 
 The abuse of oaths was exeeedingly 
 common among the Jews of that day. 
 They held that only those were binding 
 in which the name of God, the gold or 
 the sacrifices of the temple were invok- 
 ed; and that all other oaths might be 
 violated without committing perjury. 
 Laying special stress upon those made in 
 the name of God, they could say, Thou 
 shalt perform unto the Lord thine 
 oaths, implying that all others which 
 were made in the name of aratures, as 
 heaven, earth, Jerusalem, the temple, 
 etc., were of little or no obligation. See 
 ch. 23 : 16. Jesus shows that these dis- 
 tinctions were vain and futile ; that the 
 creature is connected with God, and de- 
 rives all that is lofty and noble from 
 him ; and that thus an appeal to the crea- 
 ture is in a certain sense an appeal to the 
 Creator. Heaven is God's throne, the 
 earth his footstool (Isa. 66 : 1), Jerusa- 
 lem his peculiar abode, the central point 
 of the theocracy (Ps. 48 : 3), and the 
 head is so much the property and work 
 of God that man can not change the col- 
 or of a single hair. 
 
A.D. 28. 
 
 MATTHEW V. 
 
 79 
 
 35 I say unto you, " Swear not at all ; neither by 
 heaven ; for it is ° God's throne : nor by the earth ; 
 for it is his footstool : neither by Jerusalem ; for it 
 
 36 is P the city of the great King. Neither shalt thou 
 swear by thy head, i because thou canst not make 
 
 37 one hair white or black. ■■ But let your communi- 
 cation be Yea, yea ; Nay, nay : for whatsoever is 
 more than these conieth of evil. 
 
 38 Ye have heard that it hath been said, * An eye 
 
 39 for an eye, and a tooth for a tooth. But I say unto 
 
 " Jam. 5. 12. 
 °Ps. 11.4; Is. 66. 
 
 1 ; Ac. 7. 49. 
 P2f'hr. 6. 6; Pa 
 
 48. 2 ; 76. 2 ; Jer. 
 
 8.9. 
 1 Lk. 12. 25. 
 ' Col. 4. 6. 
 
 ' Ex. 21. 23-25. 
 
 34-36. Swear not at all. Swearing 
 is prohil)ited in tlic s^aiiie way as killing. 
 To kill is both lawfnl and "not lawful, 
 and so of swearing. God has sworn by 
 himself (Isa. 45 : 'So ; Heb. 6 : 13), Jesus 
 without doubt took a judieial oath (eh. 
 26 : 63, 64), and Paul appeals to God as 
 a witness (1 Tliess. 2 : .5; 2 Cor. 11 : 31; 
 Gal. 1 : 20 ; 2 Cor. 1 : 23), and an angel 
 swears by him wlio lives forever and 
 ever. Rev. 10 : 6. The lax teachings of 
 the Jewish rabbis had resulted in tilling 
 common discourse with profane words 
 and thoughtless oaths. The modern 
 orientals "are fearfully profane. Eve- 
 ry body curses and swears when in a 
 passion. They swear by the Iiead, by 
 their life, by heaven, and by the temple, 
 or what is in its place, the church. The 
 forms of cursing and swearing, however, 
 are almost intinite, and fall on the pain- 
 ed ear all day long." — Dr. Thomson in 
 The IaimI aful the Book, vol. i. page 284. 
 These modes of swearing were common 
 among the Jews in our Lord's day, and 
 against them he specially makes his at- 
 tack. That this is the case seems evi- 
 dent from verse 37, " Let your coinniuni- 
 cation (that is, your 2vord, talk, fqjeech, dis- i 
 cmirse) be Tea, yea; Nay, nay." Thus 
 our Lord forbids all profanity in com- 
 mon discourse, and teaches that indivi- 
 duals in their intercourse one with an- j 
 other should not confirm their words 
 with an oath. Tiiis is especially l)inding 
 on Christians ; their yea and hcj/ should 
 be as reliable as an oath, and are really 
 so, if they are in a proper s]")iritual state. 
 A Christian's word should lie enough, 
 especially for his fellow-Christians. 
 
 Neither by heaven. To swear by 
 that is to swear by God's throne, and Hiiii 
 that sitteth thereon, ch. 23 : 22. »S() to 
 swear by the earth is to swear liy Him 
 whose footstool it is ; or by Jerusalem, 
 by Him Avhose city it is ; or by the licad, 
 l)y Him who holds its changes" and desti- 
 
 ny in his hands. Thus every oath is an 
 appeal to God. Otherwise it is unmean- 
 ing ; but even then it would be an idle 
 word, and tritling with sacred things. 
 
 37. Let your communication be 
 Yea, yea; Nay, nay. Let your 
 word, speech, discourse be tmthful and 
 simple, without oaths or profane exple- 
 tives. The Arabs have a proverb, " Let 
 thy speech be yea or nay, so that you 
 may be truthful to all men." Repeti- 
 tion, among the Hebrews, was used for 
 emphasis, and implied truth and certain- 
 ty. Gen. 41 : 32 ; Dan. 5 : 2.5 ; John 3 : 
 3, 5, 11. Yea, yea, is a solemn and de- 
 liberate affirmative; Nay, nay, as sol- 
 emn a negative. See James 5 : 12. 
 Whatsoever is more than these 
 Cometh of evil. The need of oaths 
 of any kind is the result of evil, because 
 they indicate either the want of confi- 
 dence or the want of truthfulness, or 
 both. Were men what they ought to be, 
 there would certainly be in no case any 
 need of them. The first recorded oath 
 was that made by Satan in support of 
 the he by which "he tempted Eve, Gen. 
 3 : 5. The multii)lication of judicial 
 oaths has been found to indicate not 
 only a general distrast among men, but 
 to be productive of falsehood and pro- 
 fanity. The use of them in conversa- 
 tion is proof of a low morality and a 
 fearful depravity of heart. Instead of 
 strengthening the truthfulness of what 
 is said, profanity onl}' weakens it. It 
 shows a want of reverence and love for 
 the Most High, and may w'ell shake our 
 confidence in any who use it. No pro- 
 fane ]ierson has any right to regard him- 
 self a Christian ; and no one can utter an 
 oath in common conversation without 
 transgressing this command of our Lord, 
 "The Lord will not hold him guiltless 
 that taketh his name in vain," Eix. 20 : 7. 
 
 38. Jesus passes to tlie Law of Retalia- 
 tion, An eye for an eye, etc., Deut 
 
80 
 
 MATTHEW V. 
 
 A.D. 28. 
 
 you, * That ye resist not evil : " but whosoever shall ' ^fu^^- ^^ ' \^- ^• 
 
 smite thee on thy right cheek, ^ turn to him the 2^ . j°o^" f|' ^ 
 
 40 other also. And y if any man will sue thee at the ^i. 
 
 law, and take away tht/ coat, let him have thy cloak " j^^^^ ^g ^' ^° > 
 
 19 : 21; Lev. 24 : 30; Ex. 21 : 24. 
 Moses gave this rule to guide the deci- 
 sion of judges, and as such it is 
 founded iu justice. Among a depraved 
 race governments must maintain public 
 order, and protect the lives and property 
 of their citizens, by iullicting punish- 
 ments corresponding to the injury which 
 one person intlicts upon another. They 
 are ordained by God ; and the magistrate 
 bears not the sword in vain, but is a 
 miuister of God, an avenger for wrath 
 to him that doeth evil, Rom. 13 : 1-5. 
 Instead of confining this law to magis- 
 trates, the Jews extended it to private 
 conduct, and made it a rule for taking 
 private revenge. That Moses did not 
 intend it as a rule for private inter- 
 course is evident from the command, 
 " Thou Shalt not avenge, nor bear any 
 grudge ag-ainst the children of thy peo- 
 ple," Lev. 19 : 18. Compare Pro v. 24: 
 29. Against the Jewish perversion of 
 this law our Lord principally directs his 
 remarks. 
 
 39. Resist not evil. Do not retali- 
 ate. When any do you evil, return not 
 like for like. This precept is frequent- 
 ly enjoined by the apostles, Rom. 13 : 17, 
 19-31 ; 1 Thess. 5 : 1.5 ; 1 Cor. 6:7; 
 1 Pet. 3 : 9. These passages are the best 
 exposition of our Lord's injunction. 
 We are not to cherish an unkind or re- 
 venj^ef ul spirit under injuries, but rather 
 a spirit of forgiveness, of generosity, and 
 of patient endurance. We are to over- 
 come evil with good, and make no resis- 
 tance except where the honor of God, the 
 igood of the injurer, and the good of 
 ; community require it. The magistrate 
 should faithfully punish wrong ; the pa- 
 rent should protect, if possible, his fami- 
 ly against violence ; and every man has a 
 right of self-defense when life is threat- 
 ened. Compare Acts 16 : 35-40 ; 33 : 23 
 -39; 35 : 9-11; 33 : 3-4. Yet we should 
 not always defend our own lives, espe- 
 cially in religious persecution. God's 
 honor may reciuire that we willingly sub- 
 mit, like Jesus, to a martjVs death, 
 3 Tim. 4 : 6. Jesus, however, illustrates 
 the priuciple by four examples, present- 
 ing first the strongest manifestation of 
 insolence, and descending to the weak- 
 
 est, and showing the treatment which 
 each should receive. Evil is variously 
 referred to the devil, an evUijerscm, wrong, 
 or evil. It can not well refer to the devil 
 in the examples given, nor hardly to an 
 evil person, especially in the last exam- 
 ple. Besides, the original Greek presents 
 the usual form of the abstract, meaning 
 evil iu general. The connection, howev- 
 er, shows that it refers to evil, wickedness, 
 as it is manifested through individuals, 
 and as it outwardly assails us, in doing 
 us wrong, and in inflicting upon us in- 
 jm-ies. "The fundamental idea of the 
 passage is, that Christian love must 
 make us willing to bear twice as much 
 as the world, in its injustice, could de- 
 mand. ' ' — L ANGE. 
 
 Whosoever shall smite thee on 
 the right cheek. T/ie Jird example. 
 An act of great contempt, personal out- 
 rage, and insol''nce. It was regarded as 
 an affront of the worst sort, and was se- 
 verely punished by Jewish and Roman 
 laws. Turn to him the other also, 
 was a proverbial phrase, expressing sub- 
 mission to insults and injuries, Lam. 3 : 
 30. This must not be taken too literal- 
 ly, but must be obeyed in the spirit 
 more than in the letter. Thus, Christ 
 himself did not conform literally to this 
 precept (John 18 : 33, 33), though he 
 obeyed it in spirit by yielding up him- 
 self to his persecutors and crucifiers, Isa. 
 50 : 6. Under private and jjersonal out- 
 rages we are not to contend and fight ; 
 but we should endure them patiently 
 from Christian principle. This does not 
 prevent us from insisting tirmlj' and 
 kindly that justice should be done us, or 
 from rebuking and remonstratiug against 
 injustice whenever practiced against us. 
 
 40. Sue thee at the law and take 
 a\vay thy coat. The ixccKid exampk. 
 From personal violence Jesus descends 
 to the demanding of property by a legal 
 suit. The e<Mt or " tunic' was the under- 
 garment, made of linen or cotton, and 
 which folded close to the bodj'. The 
 cloak or mantle was the outer, the larger, 
 and more valuable garment. It was worn 
 loose around the body, and made of va- 
 rious materials, according to the circum- 
 stances of the wearer, it Ava^ common- 
 
A.D. 28. 
 
 MATTHEW V. 
 
 H 
 
 41 also. And whosoever ''■ shiill compel thee to go a » i Pet. 2. 20-23. 
 
 42 mile, go with him twain. Give to iiim that asketh ' ^ Cor. 6. 7. 
 
 ly of different sizes, nearl}' square, six to 
 liiae feet long, and about us many i)road, 
 and was wrapped around the body, or 
 fastened about the shoulders, and ould 
 be thrown oti' when engaged in labor. 
 It was also used as a blanket or e.jver- 
 ing, to wrap one's self in at night, henee 
 it was not allowed by the law to be ta- 
 ken by the creditor and retained as a 
 pledge over night, Ex. 33 : m, 37. This 
 last fact shows the force of the com- 
 mand to yield even the doak. If anj- 
 one would go to law with thee and take 
 away thy nnder-garment, rather than 
 contend with him, let him have the out- 
 
 CLOAK AND COAT. 
 
 cr garment also. As in matters of per- 
 sonal violence and wrong we are not to 
 show a retaliating and revengeful spirit, 
 so must we not in legal matters. We 
 arc to show a forgiving and generous 
 spirit, in striving to settle disputes in 
 regard to property, preferring to suffer 
 loss ourselves than to engage in a law- 
 suit. 
 
 41. Whosover shall compel thee. 
 The third example. The word translated 
 shall compel is of Persian origin, and is 
 found three times in the New Testament, 
 here, ch. 27 : 33, and Mark 15 : 31, and 
 means impress^ to press into service. Accor- 
 ding to the postal arrangement of Cyrus, 
 horses were provided, at certain distances 
 along the principal roads of the empire, 
 60 that couriers could proceed without 
 interruption both night and day. If the 
 
 government arrangements failed at any 
 point, the couriers had authority to 
 press into their service ukii, horses, or 
 any thing that came in their way which 
 might serve to hasten their joiiiney. A 
 like authority was exeicibed over the 
 Jews by the Roman governors. The 
 word, originating in this custom, passed 
 from the Persian into the Greek, and into 
 rabbinical language, meaning compul- 
 sory senice in forwarding royal messen- 
 gers, and also to jjrens into service for any 
 purpose. See Dr. Conant on this pas- 
 sage. " The Jews particularly objected 
 to the duty of furnishing posts to the 
 Roman government; and Demetrius, 
 wishing to conciliate the Jews, promised, 
 among other things, that the beasts of 
 the Jews should not be pressed into his 
 service (Josephus, Antiq. xiii. 2, 3). 
 Hence our Savior represents this as a 
 burden." — Du. Burton. Our Lord en- 
 joins that, rather than resist the public 
 authority, or any individual who had the 
 authority to require your attendance and 
 service for a certain distance, jou should 
 willingly go twice the distance. The 
 service may be hard, even unjust, 
 and the motives for pressing thee into 
 the service wrong; yet go jeaceably. 
 It will be more for your own comfort, 
 as well as for your credit, to submit than 
 to contend. A Roman mile was a thou- 
 sand paces of five feet each. 
 
 42. Give to him that asketh thee. 
 Fourth example. Evil as we meet it in beg- 
 gars and borrowers. We must bear in 
 mind that Jesus is opposing a retaliating 
 and revengeful spirit, ver. 38. We must 
 not withhold charity from any, out of 
 revenge. He also gives a general rule. 
 Christians should be benevolent, giving 
 willingly according to what they have 
 (3 Cor. 8 : 13), doing good to all, espe- 
 cially to the household of faith (Gal. 6 : 
 10); yet their benevolence should be 
 wisely distributed, exercised seldom or 
 never toward those who can but will 
 not work (3 Thess. 3 : 10), and always 
 consistently with their duty to their fa- 
 milies, 1 Tim. 5:8. As the Lord gives not 
 always to those who ask the very thing 
 that they ask, but that ivhich is better for 
 them (2 Cor. 12 : 8, 9), so the spirit of 
 love and true benevolence should prompt 
 us to give not always that which may be 
 asked, but that which is best for the re- 
 
82 
 
 MATTHEW V. 
 
 A.D. 28. 
 
 thee, and " from him that would borrow of thee 
 turn not thou away. 
 
 43 Ye have heard that it hath been said, ^ Thou 
 shalt love thy neighbor, '^ and hate thine enemy. 
 
 44 But I say unto you, "^ Love your enemies, bless 
 them that curse you, do good to them that hate 
 you, and pray " for them which despitefully use you 
 
 45 and persecute you ; that ye may be the children of 
 your Father Avhich is in heaven : for ' he maketh 
 
 'ch. 27. 32; Mk. 
 
 15. 21. 
 "Fs. 37. 21, 26; 
 
 112. 5-9; Prov. 
 
 11. 24, 25; Ecc. 
 
 11. 1, 2; 2 Cor. 
 
 ». H-15; 1 Tim. 
 
 H. 17-19 ; 1 Johu 
 
 3. 16-18. 
 •■ Le. 19. 18. 
 -^Deu. 2:i. 6; Ps. 
 
 41. 10. 
 
 ceiver. "To i^ive every tlung to every 
 one — the sword to the nuidman, the alms 
 to the impostor, tlie criminal request to 
 the temptress — would be to act as the ene- 
 my of others and ourselves." — Alford. 
 Jesus doubtless had also in view the 
 hard-hearted, oppressive, and covetous 
 practices of the scribes and Pharisees 
 (Ch. 23 : 14) ; and he emphatically enjoins 
 the spirit of the law in Dent. 1.5 : 1-11, 
 which they were violating like their fa- 
 thers frequentlv before them, Neli. 5 : 
 1-.5; Ezelc. 23:7. Borrow. Without 
 imrnj, which was forbidden by the law. 
 Lev. 2.5 : 36, 37 ; Deut. 23 : 20'. 
 
 43. Jesus now proceeds to the Law of 
 Love to our XeUjhbor. Having just pre- 
 sented the negative side of duty, he 
 now presents the positive. From the 
 duty of endurance, he proceeds to that 
 of active and outrcaching love. Thou 
 shalt love thy neisrhbor was a com- 
 mand of God, Lev. Lt : IS ; but thou shalt 
 hate thine enemy was never comman- 
 ded, but was added by Jewish teachers, 
 who thouglit that hatred to enemies was 
 implied by the command t) "love tliy 
 neighbor." They also limited iirit/hhor 
 t:) tlie Jews, and called all Gentiles eiit'- 
 niks. The word neightxjr signified lite- 
 r.dly one living near ; and was used in a 
 limitL'd sense, to mean a friend, associ- 
 ate, one belonging to the same country 
 or professing the same religion. In its 
 broader signitication it meant a fellow- 
 man. Compare Luke 10 : 29-37. The 
 Pharisees so restricted the term as to 
 exclude not only Gentiles and Samari- 
 tans, but also the publican and those 
 who shared not their peculiar views. Li 
 the original command it doubtless had 
 primary reference to Israelites ; but that 
 it was "not to be limited to them, is evi- 
 dent from our Savior's application of 
 it to all mankind. He oj^poses not the 
 law, but the carnal Je^vish interpreta- 
 tion of the law ; he rather gives its deep 
 spiritual meaning and its universal appli- 
 
 cation. And this was in harmony with 
 the Old Testament requirement, that en- 
 joined love to strangers (Lev. 19 : 34), 
 and kindness to enemies, Prov. 25 : 21. 
 It should, however, be observed, that, 
 while Jesus repeats the law as common- 
 ly enjoined by Jewish teachers of his 
 day, he does not thereby sanction the 
 Jewish application of neUjhbor to the Jew 
 and of enemy to the Gentile, l)ut applies 
 these terms to friend and foe in private 
 intercourse. 
 
 44. But I say unto you. In opposi- 
 tion to this narrow and sellish exposition 
 of love to one's neighbor, and to this 
 wicked appendage of hatred to an ene- 
 my, Jesus expounds the law of love. 
 Taking for granted that a friend, and any 
 human being who exercises no hatred 
 toward you, sliould receive your love, he 
 begins by saying love yoiir enemies. 
 This is the ground j)riueiple, the dispo- 
 sition from which flows what follows. 
 According to the highest critical au- 
 thorities, this command should read, 
 Love your enemies, and pray for them 
 that persmite you, the omitted clauses 
 Ix'iiig found in Luke (j : 27, 28. Compare 
 ver. 11 , 12 of this chapter. This is not in- 
 consistent with the Old Testament, Ex. 
 23 : 4, 5 ; 1 Sam. 24 : 5 ; Prov. 24 : 17 ; 
 25:21 (Rom. 12:20). Cureiug is to 
 be met with blessing, a steady and settled 
 hatred with well-doing, and abusive Ian -I 
 guage and i)ersecution — that is, hostile' 
 speech coupled with hostile action — 
 with prayer. 
 
 45. That ye may be children of 
 your Father. That you may prove 
 yourselves sons of your heavenly Father 
 by showing a likeness to him, and that you 
 are partakers of his benevolent spirit. 
 Jesus enforces the true principle of love 
 from the example of God, who causes 
 the sun to rise and the rain to descend 
 upon all, the -wicked as wl'U as the right- 
 eous. The sons of God must necessarily 
 be like him in character and life, in spl- 
 
A.D. 28. 
 
 MATTHEW V. 
 
 83 
 
 his sun to rise on the evil and on tlie good, and 
 
 46 sendeth rain on the just and on the unjust, e For 
 if ye love them which love you, what reward have 
 
 47 ye? Do not even the publicans the same? And if 
 ye salute your brethren only, what do ye more tlian 
 
 48 othevH f do not even the publicans so ? '' Be ye 
 therefore perfect, even ' as your Father which is in 
 heaven is perfect. 
 
 ■JPS. 7. 4; 35. 11 
 14; Fm. a5. 21, 
 H-i ; Ho. 12. 14. 20. 
 
 "• Lk. 23. ;i4: M\ 
 T. (iO; 1 tor. 4. 
 12, 13; 1 Pet. 3. 
 9. 
 
 f Job 25. 3; P8. 
 145. 9; Ac. 14. 
 
 n. 
 
 e Lk. 6. 32. 
 
 rit and acts, Eph. 5 : 1, 2. It follows 
 that the love required is not the love 
 of complacency, tliat which approves of 
 the moral character of all, but the love 
 of benevolence, which desires the true 
 welfare of all. We are to imitate God 
 so far as a son may imitate a father. 
 We are not to usurp a father's autlio- 
 rity, and hence we are not to sit in 
 judc^nent over others, nor execute ycn- 
 geance on others ; but, like true sons, 
 we are to imitate our Father in o-ood- 
 ness and love. 
 
 46. Jesus enforces this principle of 
 love from the example of wicked men. 
 Tlie sons of God sliould surely exliibit a 
 higher love than the children of the evil 
 one. If they love only those loviug 
 them, what reward have they? What 
 claim have they to extraordinary ]iraise 
 or moral approbation ? Do not even 
 the publicans the same ? Tlie pHbli- 
 <•«?/.<!, or the collectors of revenue and taxes 
 under the Roman government, consisted 
 of two classes. The first were Roman 
 knights, who levied the revenues of a 
 large district ; the second were subordi- 
 nate collectors, each of whom was re- 
 quired to pay a certain sum to his supe- 
 rior, with tlie privilege of raising as 
 much more as he pleased for his own 
 benclit. This led to extortion and op- 
 pression. Tlie latter class were the pub- 
 licans of the New Testament. They 
 were also under the additional reproach 
 of being the instruments of a Gentile or 
 heathen power and a foreign despotism. 
 Hence the very name of jjuhHran was 
 expressive of a depraved and reckless 
 character. Jews engaged in this calling 
 were excluded by their occupation from 
 respectable society, and were naturally 
 thrown into that of wicked and disre- 
 putable men. This explains the force of 
 the phrase so frequently used in the Gos- 
 pels, "publicans and sinners," cli. 9 : 11. 
 To exercise no higher love than men of 
 the most degraded character surely was 
 unworthy of Christ's disciples, and could 
 
 not be followed by the reward which 
 sliall be given to tlie righteous. 
 
 47. Salute your brethren. Jesus 
 clianges the figure Irom love to mluting, 
 ffrcdihg, which is one of the expressions 
 of love. Salutation among the Jews 
 was more significant than among us, 
 denoting marked friendship and affec- 
 tion, and expressing a desire for the di- 
 vine blessing to rest upon the person 
 saluted, as, Blessed be thou of Jehovah ; 
 may Jehovah be with thee. Brethren. 
 Not merely brothers in the strict sense, 
 but also relatives, friends, and fellow- 
 countrjTnen. The Jews did not salute 
 Gentiles, just as even now, in the east, 
 Mohammedans do not salute Christians. 
 If you only do this, Avhat do ye more 
 and better than the won-t of men ? What 
 do ye that excels, and that should enti- 
 tle you to special regard? Do not 
 even the publicans, or rather, the 
 heathen so ? The oldest manu- 
 scripts have heathen or Gentiles instead 
 of publicans. This only varies the ex- 
 pression, but not the sense. Jesus 
 shows, on the one hand, that the law of 
 love, as falsely expounded by the Phari- 
 sees, was nothing more than that of the 
 openly wicked ; and, on the other hand, 
 that the true exposition of this law re- 
 quired a higher and holier principle than 
 that whichflowed out of selfishness, or 
 mere natural affection. 
 
 48. Our Lord now returns to the di- 
 vine example set forth in verse 45, and 
 exhorts his hearers to imitate their 
 Father in heaven, who is perfect in love. 
 He does not simply repeat what he had 
 said before, but he" gives a general and 
 comprehensive rule' for hi.; follower:-. 
 Be ye therefore perfect. Take God 
 as your pattern, your model. God gives 
 us "a perfect standard and rule of life. 
 Lev. 11 : 44 ; 1 Pet. 1 : 16. To be pcrf cl 
 denotes a moral completeness. Thus, 
 Paul uses the word to denote a full, com- 
 plete s'irituil growth, contrasted with 
 infancv and childhood; and thus it is 
 
84 
 
 MATTHEW V 
 
 A.D. 28. 
 
 properly translated men in 1 Cur. 14 : 20, 
 and fnll cu/e in Heb. 5 : 14. Compare 
 Ejili' 4 : l;i-lo ; 1 Cor. 2 : 0. The Greek 
 word, like our vforA perjvd, is wonietiiacri 
 used in a relative, and sometimes in an 
 absolute seiue. God is absolutely per- 
 feet, always full-grown and matured 
 in ail his perfeetions ; but man, at the 
 best, is only relatively perfect. Though 
 he may have arrived at spiritual man- 
 hood, there is still an opportunity for 
 growth (Eph. 4 : 1-5) ; though he enters 
 heaven, he has an eternity before him in 
 which to expand all his moral and spirit- 
 ual powers, and to increase in know- 
 ledge, in wisdom, and in likeness to God. 
 Tims the word perfect, when applied 
 to men, while it denotes a certain com- 
 pleteness and maturity, may be applied 
 to the various degrees of that maturity. 
 This e.'cplains how Paul could speak of 
 himself as perfect, when just before he 
 had disclaimed being already perfected, 
 Phil. 3 : 12-15. The distinction between 
 the relative and absolute sense of the 
 word perfect must be borne in mind in 
 the passage before us, " Be ye therefore 
 perfect, even as your Father is perfect." 
 Let it be your aim to attain to the 
 measure of the stature of Christ's full- 
 ness, to the full maturity of Christian 
 manhood. Imitate the perfections of 
 God, which are to be imitated by his 
 children; especially his love, which was 
 exercised even toward his enemies, by 
 the gift of his Son, John 3 : 16. Ancl 
 especiallj' bj' faith be in Christ, per- 
 fect and complete in him, who is made 
 unto us righteousness, sanctitication, 
 and redemption. Col. 1 : 28 ; 1 Cor. 
 1 : 30. 
 
 The exact form of the Greek verb 
 translated be ye is future. Scholars 
 are very generally agreed that it is a 
 future used imperatively, or at least it 
 includes an imperative sense, and that 
 therefore it is jiropcrly translated he yc. 
 This is sustained by the passive mean- 
 ing of the Hebrew future in the ten 
 commandments, and throughout the law 
 of Moses. If, iiowever, it includes a i 
 future sense as well as an imperative, it j 
 then denotes what Christ's disciples are i 
 to be in his kingdom and service. In ' 
 their aims and efforts, in their connec- 
 tion with Christ by faith, in their 
 growth and maturity, and in their final 
 glorified state, they are to be and they 
 shall be perfect and complete in their 
 being, even as their heavenly Father 
 is perfect and complete in his being. 
 
 This is the design, will, and promise of 
 God in regard to his children. 
 
 Thus in several instances Jesus ex- 
 pounds tlie law, sliowing its deep spiri- 
 tual meaning. It is only by resting in 
 the perfect work of Jesus, who hath for 
 us brought in e\ erlasting righteousness, 
 that we can rejoice in the spirituality of 
 the law, and become followers of God 
 as dear children. Thenceforth, the law 
 is life, and his commandments are not 
 grievous, 1 John 5 : 3, 4. 
 
 1. It is fitting at times to preach in 
 the fields or on mountain tops, as well 
 as in houses of worship. Ministers 
 should not be sticklers in regard to 
 times and places of preaching, ver. 1. 
 
 2. "When Jesus opens his mouth, 
 let .us open our hearts." — Heubner. 
 Ver. 2 ; Kev. 3 : 20. 
 
 3. True haijpiness is very different 
 from what the world thinks it to be. 
 Its seat is in the heart, not in any 
 external condition, vers. 3-12. 
 
 4. True religion makes men happy; 
 and none can be truly happy without it, 
 vers. 3-12; Eccl. 11 : 9; 12 : 13. 
 
 5. The beatitudes present humiliation 
 on the one hand, and exaltation on tlie 
 other; with present happiness ("Happy 
 the poor," etc.) and future joy and 
 glory ("they shall," etc.), vers. 3-12. 
 
 6. All true happiness begins with 
 spiritual poverty, a consciousness of a 
 moral deficiency in ourselves, a self-re- 
 nunciation that yields the heart up to 
 Christ and the claims of the Gospel, ver. 
 3 ; Ps. 51 : 17 ; Isa. 57 : 15 ; Luke 4 : 18. 
 
 7. The traits brought to view in the 
 first seven beatitudes are blended in 
 Christian character, and are essential to 
 the image of Christ, vers. 3-9; Phil. 2: 1-8. 
 
 S. True happiness is increased raihcr 
 tlian diminislied by the opposition and 
 persecutions of men. If Christians 
 have internal evidences of God's favor, 
 the hatred of the world is an additional 
 evidence. They are the companions of 
 jirophets, and shall be participators in 
 their reward, vers. 10-12. 
 
 9. By manifesting tlic characteristics 
 of the truly happy. Christians become 
 the salt of the earth, and the lisrht of 
 the world, vers. 1:3-16; Eph. 5 : 8-11. 
 
 10. It is the design of God that Chris- 
 tians should exert a saving and preserv- 
 ing influence on their fellow-men ; and 
 if thev fail of this, thev liave reason t / 
 
A.D. 28. 
 
 MA'lTiiEW VI. 
 
 85 
 
 fear that the fjrace of (Jod is not in 
 tliem. This it* spccialh- true of tlu'Hi 
 colk'ctivi'ly. Th;it laurc ii, or that i)iKly 
 of Chn.-iliun.s, tliat fail oi liiis (.-ihI, i.> lilvc 
 liiitclL'ss salt, and i.s unworthy of tiic 
 Christian nanu', ver. lo; Kev. ;J : 1(). 
 
 11. It is God's design, also, tiiat 
 Christians bliouid be seen; they are the 
 light of the world, a city set on a liill. 
 Tjie world are looking at them ; they 
 can not be hid ; and if they do not send 
 fortli the light of truth, they belie Chris- 
 tian character, disgrace tlie Christian 
 name, and do greater injury than if they 
 had never professed godliness, vers. 14, 
 15; ITim. 6 : 11, 12. 
 
 12. Ciiristians should not merely be 
 lights (Phil. 2: 1.5), but by being united 
 in Christ and in the trutli, should be 
 collectively one great liglit, rettecting 
 the pure and clear light of their Lord, 
 ver. 14 ; Eph. 4 : 14-16 ; 5 : 27. 
 
 13. Christian example comes with 
 convincing power to the hearts of men, 
 and is adapted to lead them to honor 
 God, ver. 16 ; 1 Cor. 14 : 25. 
 
 14. The great end in all good works 
 should be the glory of God, ver. 16. 
 
 15. Christ is the Lawgiver of his 
 people, vers. 17, 20, 22, 28, etc. 
 
 16. Christ's mission was in harmony 
 with the old dispensation. The Gospel 
 is a counterpart of the law. He did 
 not lessen, but by the diffusion of 
 greater liglit, increased moral obligation. 
 While he was himself the substance 
 of all that was transitory in tlie law, 
 all that was imperishable and essential 
 to godliness, he incorporated and ex- 
 pounded in the Gospel, and he gives all 
 moral requirements a practical efficacy 
 over the hearts and lives of men bj^ 
 leading them to love and obev them, 
 ver. 17; Eph. 2 : 15; Col. 2 : 14; Rom. 
 3 : 31 ; Heb. 10 : 16. 
 
 17. We must avoid a false Christian 
 liberty, an Antinomian licentiousness, 
 on the one hand, and a Pharisaical self- 
 righteousness, on the other, vers. 18-20. 
 
 18. We ought to guard against the 
 least sins as well as the greatest, ver. 19. 
 
 19. Our righteousness must not con- 
 sist in mere outward observances, nor 
 merely in holding scriptural views and 
 doctrines, but in spiritual worship and 
 faith in Christ who is the end of the law 
 for righteousness, ver. 20 ; John 4 : 20. 
 
 20. t)ur Lord's deep and spiritual ex- 
 position of the law clearly shows that 
 by the deeds of the law no flesh shall 
 be justified, vers. 21^8 ; Rom. 3 : 20. 
 
 8 
 
 21. The law demands conformity of 
 word and thought as well as of deed. 
 Tims, it forbids unholy wrath, and the 
 nnchastity of the eye and heart. Anger 
 is a great sin and is allied to niin-der ; 
 obscene words and actions are adultery, 
 vers. 21-:j0; Frov. 23 : 7. 
 
 22. V/e should seek first to do justice 
 to our fellow-men, if we would be ac- 
 cepted of (Tod, vers. 25-26. 
 
 23. Present duty should be perform- 
 ed at once, or the opportunity may be 
 forever lost, ver. 25. 
 
 24. We ought to resist the first ap- 
 proaches of sin, and avoid even the 
 appearance of e\il, vers. 27-32. 
 
 25. Whatever causes us to sin should 
 t>e renoiniced and forsaken ; and though 
 the sacrifice be great, it will result in 
 our present and eternal gain, vers. 29, 
 30 ; ch. 16 : 26, 27 ; 1 Cor. 9 : 27. 
 
 26. All swearing in common conver- 
 sation is a great sin, and shows great 
 depravity of heart. Official and judicial 
 swearing is often perverted and carried 
 to excess, and is only allowable as a 
 necessity for preventing a greater evil, 
 and when imposed by adequate author- 
 ity, ver.s. 33-37. 
 
 27. We must not imitate the world in 
 returning evil for evil, but our Heavenly 
 Father in loving our enemies and doing 
 them the highest good. A revengefiU 
 spirit is unchristian, vers. 38-48. 
 
 28. Forgiving injuries instead of 
 avenging them is a mark of true great- 
 ness and goodness, A'crs. 38—42. 
 
 29. The best way of overcoming evil 
 is with good, vers. 88-42 ; Rom. 12 : 20, 
 21. 
 
 30. It is the glory of Christianity that 
 it makes mankind a common brother- 
 hood, and that it is the only religion 
 that demands love to our enemies. 
 These are evidences of its divine origin, 
 and of its universal adaptation to men, 
 vers. 43, 44. 
 
 31. God speaks through nature to 
 men. He teaches lessons of love 
 through the sunshine and the rain, vers. 
 44, 4.51 Ps. 104 : 9-24. 
 
 32. The liighest perfection shoidd be 
 our constant aim, ver. 48 ; Phil. 3 : 13, 
 14 ; 1 John 2 : 1. 
 
 CHAPTER VI. 
 
 Vers. 1-18. Our Lord proceeds to 
 
 EXPOUND PRACTICAL PIETY AND TO EN- 
 FORCE THE RIGHT WAY OF PERFORMING 
 
 RELiGioui DUTIES. Thest should be 
 
80 
 
 MATTHEW VI. 
 
 A.D. 28. 
 
 VI. TAKE heed that ye do not your ahns [or, 
 righteousness ^] before men, ' to be seen of them : 
 "' otherwise ye have no reward of your Father which 
 2 is in heaven. Therefore " when thou doest thine 
 alms, do not sound a trumpet before thee, as the 
 hypocrites do in the synagogues and in the streets. 
 
 h Ge. 17. 1 ; Le. 11. 
 44; Lk. 6. 36; 2 
 Cor. 7. 1 ; 13. 9, 
 11; Phil. 3. la- 
 15; Col. 1. 28; 4, 
 12; Jam. 1. 4 ; : 
 Pet. 1. 15, 16. 
 
 i Eph. 5. 1. 
 
 done not to be seen of men, but from 
 a true regard to God. Thus he passe.s 
 from doctrine to practice, and from 
 action to motive, and shows in this 
 respect the hypocrisy and the formality 
 of the scribes and Pharisees. 
 
 1. Take heed that ye do not your 
 alms. Your righteousness. The best 
 Greek manuscripts have instead of alms, 
 righteotisuess ; the latter is considered the 
 true text by the best critics. This verse 
 is thus a general introduction to what 
 follows, a general precept as to right- 
 eousness, right doing, or conformity to 
 the will of God, with special reference 
 here to religious duties, good deeds. 
 Take heed, be careful not to do your re- 
 ligious duties, your good deeds, in the 
 sight of men. "For this phraseology in 
 other places, see Ps. 10(5 : 3 ; Isa. 58 : 2 ; 
 1 John 2 : 29; 3:7; 3 : 10. The word 
 righteousness is also a connecting liuk 
 with ver. 20 of the preceding chapter. 
 Jesus had already sliown how the right- 
 eousness of his disciples should exceed 
 that of the scribes and Pharisees in re- 
 gard to doctrine and a spiritual obser- 
 vance of the law, and now he is about to 
 show how it is to exceed in regard to 
 practical piety and right motives. He 
 notices three manifestations of this 
 practical righteousness : alms-giving-, 
 prayer, and fasting; and warns them 
 against ostentation in their perfor- 
 m.mce. They were to let their light 
 shine (ch. 5 : 1(5), but not to make a 
 vain display of their good deeds, not to 
 do them before men, to be seen of 
 them, as a show to be gazed at. All our 
 duties are to be performed to God, not 
 to men, 1 Cor. 10 : 31. This is the very 
 opposite of all formal and false religions. 
 Mrs. Judson, giving some account of tlie 
 rtrst Burman convert, says, " A few 
 days ago I was reading with him Christ's 
 Sermon on the Mount. He was deep- 
 ly impressed and unusually solemn. 
 'These words,' said he, 't^ike hold on 
 my very heart ; they make me tremble. 
 Here God commands us to do every 
 thing that is good in secret, not to be 
 
 seen of men. How unlike our religion 
 is this ! When Burmans make offeringa 
 at the pagodas, they make a great noise 
 with drums and musical instruments, 
 that others may see how good they are. 
 But this religion makes the mind fear 
 God ; it makes it of its own accord fear 
 sin.' " 
 
 No reward of your Father. You 
 may receive the applause of men, but you 
 
 I can not receive the approbation and 
 favor of God. God will not bless those 
 
 I who rob him of that which is his due. 
 
 I 2-4. First example. In regard to 
 
 : giving alms. 
 
 I 2. When thou doest thine alms. 
 Thine acts of mercy to'.vard the poor, 
 in relieving want ; acts of charity. The 
 
 ' change from ye in the preceding verse 
 to thou in this is worthy of notice, 
 indicating that each one should engage 
 in this work individually and personally. 
 Our Lord presupposes that his disciples 
 would give alms, and therefore he sim- 
 ply gives direction as to the manner of 
 doing it. The Jew gave one tenth of 
 his income; the Christian, with his 
 greater blessings and privileges, should 
 not fall beliind him. 
 
 Do not sound a trumpet. A 
 figurative expression, meaning to make 
 a great dUqiJay, to attrat^t attention. Some 
 suppose that the Pharisees gathered the 
 poor together by sounding a trumpet, 
 but there is no evidence of such a prac- 
 tice. Others seek an explanation in the 
 modern custom of beggars in the east, 
 who blow a trumpet before him from 
 wiiom they ask alms ; but there is no 
 evidence of such a custom existing 
 among the Jews of our Savior's day. 
 And others think there is an allusion 
 to the trumpet-shaped money-boxes, 
 and to the ringing of the coin as it fell 
 into them ; but this is both far-fetched 
 and unnatural. The language of our 
 Lord here is evidently figurative, repre- 
 senting;' a boastful and ostentatious dis- 
 play. Hypocrites. They who, like 
 stage actors, assume characters that do 
 
 not belong to them — dissemblers, faLw 
 
A.D. 28. 
 
 MATTHEW VI. 
 
 87 
 
 that they may liave glory of men. Verily I say 
 unto you, They have their reward. But when thou 
 doest alms, let not thy left hand know what thy 
 right hand doeth : that thine alms may be in secret : 
 and thy Father "which seeth in secret himself 
 P shall reward thee openly. 
 
 And when thou prayest, thou shalt not be 'i as the 
 hypocrites are : for they love to pray standing in 
 the synagogues and in the corners of the streets, 
 
 "Ps. 112. 9; Dan. 
 
 4. 27 ; 2 Cor. 9. 9, 
 
 10. 
 ' ch. 23. 5, 28; 
 
 John 12. 43. 
 " eh. 10. 41, 42. 
 " Ro. 12. 8. 
 
 " Jer. 17. 10. 
 
 P 1 Sam. 2. 30 ; Lk. 
 
 8. 17; 14. 14. 
 1 Job 27. 8-10; Is. 
 
 1. 10-15. 
 
 pretenders. The scribes and Pharisees 
 were of this class, ch. 5 : 20 ; 23 : 13-15. 
 In the synagogue. Where alms were 
 deposited at their rclit^ious gatherings. 
 See ch. 4 : 23. In the streets, where 
 
 fifts might be bestowed upon beggars. 
 'hiis, tlfey sought the pubUc religious 
 assemblies and the crowded thorough- 
 fares (Acts 9 : 11) for the display'of 
 their chanties, in order that they might 
 have glory, be flattered in i)ublic, 
 applauded of men. They have 
 their reward. More correctly, thvij 
 have in full their reward. They seek the 
 applause of men, and they already have 
 it ; their reward is in full, complete ; 
 and they will get no more, Luke IG: 
 25. 
 
 3. Let not thy left hand know. 
 This seems to be a proverbial expression 
 implying privacy, and especially such 
 an absence of ostentation that even one 
 member of the body should not know 
 what another did. Be modest, quiet, 
 and noiseless in doing alms, and make 
 no eflbrtto have them known abroad. 
 " For if it be possible to be thyself un- 
 aware, let it be your desire to escape 
 the notice, if you can, of even the hands 
 that give." — Chrysostom. The spirit 
 of this injunction can be carried out even 
 in those cases where it may be necessary 
 to give alms in public, to excite others. 
 The contrast here between the Pharisaic 
 and the Christian mode of giving alms 
 is brought out not only by thts pro- 
 verbial expression, but also by the pro- 
 noun at the beginning of the verse, 
 which is emphatic in the original. But 
 when THOU doest alms. 
 
 4. That thine alms. Implying 
 more than a mere result, a purpose, an 
 aim at privacy, an avoidance of notoriety. 
 In secret. Literally, m the secret place, 
 where you will not be seen of others. 
 Thy Father. Despagne observes that 
 to say in the singular "my Father'''' 
 
 belongs only to the Only Begotten ; but 
 "thy Father^'' is said to the faithful 
 also; Father; or our Father, by the 
 faithful. See ver. 9; John 20 : 17. 
 Seeth in secret. As well as in pub- 
 lic ; in the darkness as well as in the 
 light, Ps. 139 : 12. Shall reward 
 thee. Himself and ope)ily (also in vers. 
 6 and 18) are omitted by most of the 
 latest critics, on the testimony of the 
 oldest manuscripts and other ancient 
 authorities. The reward is thus not 
 limited to any time or way. God will 
 reward as he sees best, both in this 
 world and in the next. A good man 
 will generally be known as such, with- 
 out any effort of his own to make it 
 known. The reward, too, will be re- 
 ceived in his own soul at the time of 
 performing the duty ; and especially at 
 the fhial judgment, ch. 25 : 34-40 ; Luke 
 14 : 14 ; 1 Tim. 5 : 25. Not even a cup 
 of cold water given in the right spirit 
 will lose its reward. 
 
 5-13. Second example. In regard to 
 prayer. 
 
 5. They who pray to be seen of men 
 are evidently hypocrites; for prayer 
 is from its very uatin-e addressed not to 
 men, but to God. Jesus assumes that 
 his disciples would pray. When thou 
 prayest; rather. When ye pray. Prayer 
 is the Christian's vital breath. Stand- 
 ing. The usual posture of the Jews 
 in prayer (1 Sam. 1 : 26; 1 Kings 8 : 
 22; Luke 18 : 11), as also of the Mo- 
 hammedans of the present day. Our 
 Lord does not condemn the posture, 
 but the ostentation, and the love of it, 
 which showed a depraved heart. The 
 publican prayed standing (Luke 18 : 13), 
 and this posture was frequent among 
 early Christians as well as kneeling, 
 Mark 11 : 25 ; Acts 9 : 40 ; 20 : 36 ; 21 : 
 5. The synagogues were proper 
 places of devotion, but were used bj' 
 the hypocrites for displaying their for- 
 
88 
 
 MATTHEW VI. 
 
 A.D. 28. 
 
 that they may be seen of men. Verily, I say unto 
 
 6 you, They have tl ir reward. But thou, when thou 
 prayest, ' enter into thy closet, and when thou hast 
 shut thy door, pray to thy Father which is in 
 secret ; and thy Father which seeth in secret shall 
 reward thee openly. 
 
 7 But when ye pray, ^ use not vain repetitions, as 
 the heathen do : ' for they think that they shall be 
 
 ch. 14. 23 ; Ge. 
 32. 24; 2 Ki. 4. 
 33 ; Ac. 10. 9. 
 
 Ecc. 5. 2. 
 
 1 Ki. 18. 2fi, 29; 
 
 Ac. 19. 34. 
 
 mal worship. The corner of the 
 
 streets, the widest and most frequent- 
 ed tlioroughfares, were tinely adapted 
 for a vain display, but most unsuited for 
 devotion. The Jews observed stated 
 hours of prayer. The Scriptures men- 
 tion three : the third hour, answering to 
 our nine o'clock, wiien the morning 
 sacritice was offered ; tlie sixth hour, at 
 wliicli Peter prayed on the house-top, 
 Acts 10 : 9; and tlie ninth hour, at 
 whicli time Peter and John went up 
 to the temple, Acts 3 : 1. Compare Ps. 
 55 : 17, and Dan. 6 : 10. The hypocrites 
 probably took care to be in the .syna- 
 gogues or on the corners of the streets 
 at tlie hours of prayer, so as to perforin 
 their devotions in the most public man- 
 ner. Thus they appeared to men to 
 pray ; but it was only prayer in name, 
 not in reality. Their reward is re- 
 ceived in full in the praise of men. Sec 
 ver. 2. 
 
 6. When thou prayest. As an in- 
 dividual ; a change liere to the singular 
 from the plural ye, of the last verse. 
 Enter into thy closet. The Greek 
 word translated closet means literally 
 a store-room, and hence a place of pri- 
 vacy. The Jews had their place of 
 retirement, an upper room, where they 
 could pray with the utmost secrecy. 
 This was called the upper chamber 
 {viepHoi'), Acts 1 : 13; 9 : 37; 30 : 8. 
 A word of more general application is 
 here used, which may include not only 
 the upper chamber of the Jew, but 
 also any retired room or place. Every 
 Christian should have his closet. The 
 desire and love for prayer will prepare 
 the way for selecting a closet, even 
 under the most disadvantageous cir- 
 cumstances. Jesus arose a great while 
 before day, and went into a solitary 
 place and prayed. Shut thy door. 
 This is expressive of the strictest ])ri- 
 vacy, in opposition to the ostentation 
 of the Pharisees. The discourse is not 
 aimed against social or public pmyer. 
 
 but against display in prayer. While our 
 Lord is doubtless treating especially of 
 private prayer, which should not be 
 performed in public places, yet the 
 manner and spirit which he enjoins 
 should be carried into all kinds of 
 prayer. " The heart is the closet into 
 which we should retire and shut the 
 door, even in public praver." — Qcesnel. 
 Ps. 4 : 5. Thy Father, Avho both is. 
 and seeth in secret, shall reward 
 thee. Both here and hereafter. See 
 ver. 4; Acts 10 : 4; Luke 12 : 2. Thus 
 our Savior teaches that ^)rayer should be 
 performed to God, not to men. 
 
 7. When ye pray. Mark the 
 change to the plural. The best expla- 
 nation of this, as well as of the plural 
 form throughout the Lord's Prayer, is 
 that Jesus now proceeds to speak of 
 prayer in general, whether private, 
 family, social, or public. He warns 
 airainst heathenish abuses. Tain repe- 
 titions. The word in the original oc- 
 curs only here in the New Testament, 
 and has been thought by many to be de- 
 rived from Battus,"a Cyrenian king and 
 stiimmerer, or from a poet of that name, 
 whose poems were full of repetitions. 
 More likely it was formed from the 
 imitation oif the natural sound in stam- 
 mering and babbling. It meiins u;:.ing 
 many words and empty repetitions. 
 Two remarkable examples of this 
 heathen practice are found in Scrip- 
 ture ; that of the priests of Baal in Eli- 
 jah's day, who "called on the name of 
 Baal from nioniing even until noon, 
 saying, O Baal, hear us" (1 Kings 18: 
 26); and that of the worshipers of 
 Diana at Ephesus in Paul's day, who 
 for the space of two hours cried out 
 with one voice, "Great is Diana of 
 the Ephesians," Acts 19 : 34. The 
 repeating of the same petition many 
 times is still common in the Ea.st, both 
 among Mohammedans and nominal 
 Christians. They did this because tliey 
 thought thev would be heard for 
 
A.D. 28. 
 
 MATTHEW VI. 
 
 89 
 
 8 heard for their much speaking. Be not ye therefore 
 like unto them : for " your Father knoweth what 
 things ye have need of, before ye ask him. 
 
 9 After this manner therefore pray ye : " Our Fatlier 
 which art in lieaven, Hallowed be thy name. Thy 
 
 10 
 
 Ps. 69. 17-19. 
 
 Lk. 11. 2-4. 
 
 their much speaking. Deep and in- 
 tense fecliugri nmy lead lo repetition, or 
 to spending wiiule niglils in prayer. Matt. 
 26 : 44 ; Luke (5:1:;;; '^ Cor. 12 : 8. In 
 such cases there are no vain, repetitions, 
 no dependence on niucli sjjeaking or the 
 length of the prayer ; but tlie earnest 
 wrestling of the soul which prevails, 
 saying, " I will not let thee go, except 
 thou bless me," Gen. 32 : 26. The 
 Jews needed the caution of our Savior, 
 Mark 13 : 40. The Jewish rabbins had 
 a maxim that " every one tliat multiplies 
 prayer is heard, and that tlie praj'cr 
 which is long shall not return empty." 
 Christ's disciples also, in every age, 
 need the caution. One of the most com- 
 mon errors of a corrupt Christianity 
 has been that which our Lord here con- 
 demns. 
 
 8. Further reasons for avoiding vain 
 repetitions in prayer. The practice 
 rests on ignorance and superstition. It 
 is heathenish. It becomes not the 
 Christian to be like the ignorant and 
 Buperstitious worshiper of false gods. 
 God also knoweth what thinsrs ye 
 have need of before ye ask him. 
 Prayer is not to instruct nor to inform 
 God ; it is to worship him. If God 
 needs not to be informed of our wants, 
 much less does he need a vain repetition 
 of them. 
 
 9. In contrast to ostentatious and 
 unmeaning prayers, our Lord gives one 
 which is a model for simplicity, con- 
 ciseness, and fullness of meaning. This 
 has long been styled by way of emi- 
 nence, The Lord's Pkayek. After 
 this manner, therefore, pray ye. 
 Thus pray ye ; after this model ; not as 
 a form to be adhered to strictly, but as 
 one which may be used, and which will 
 serve as a specimen of acceptable 
 prayer. That our Lord did not give 
 this as a form of prayer to be strictly 
 and of necessity used by his followers 
 appears: 1st, He nowhere intimates 
 any such purpose; 2d, The one in 
 Luke is an equally authoritative form, 
 yet with important variations from the 
 one here given (see Luke 11 : 2-4); 
 3d, We do not find an instance where 
 
 Jesus used this prayer or any other as a 
 form; 4th, John IB : 23, 24 is against 
 the suppositidu ; 5th, In none of the 
 recorded jirayei-s of the apostles do we 
 1 nd a single repetition of this prayer; 
 Gtli, We land no trace of its use among 
 the primitive churches. Tholuck re- 
 marks, " It dues not occur in the Acts, 
 nor in any writer before the third 
 century." 
 
 There is no good ground for s-aying, 
 with some, that our Lord took most of 
 this prayer from Jewish forms. Doubt- 
 less it embodied petitions, in essence, 
 of saints in previous ages; yet Jesus 
 needed not to select from these, but 
 could draw from the riclmess of him- 
 self, in whom were all the treasures of 
 wisdom and knowledge. 
 
 The Lord's Prayer is commonly ar- 
 ranged into three parts, the inirodtw- 
 turn, the petiiiMis, and the ciniclusiMi. 
 The petitions, consisting of six in num- 
 ber, may be divided into two classes of 
 three each, the tirst class relating to 
 God, his name, his kingdom, his will ; 
 the second to cnrselves, our daily want 
 and dependence on the Divine bounty, 
 our sins and need of pardon, our 
 dangers and need of protection. The 
 use of the plural teaches us to pray for 
 others as avcII as for ourselves. It is a 
 striking feature of this model prayer 
 that it begins with God's glory, and 
 then passes to the wants and necessities 
 of the suppliant himself. The latter 
 should ever be subordinate to the 
 former. 
 
 Our Father. As Creator (Mai. 2 : 
 10; Isa. 64: 8); as Preserver (Ps. 145: 
 16) ; by adoption, Rom. 8:15; Eph. 1 : 5. 
 He is the Father of the whole race (Acts 
 17 : 26), and especially of all his spiritual 
 children, Isa. 63 : 16. This relation 
 between God and his people, though 
 recognized in the Old Testament, is 
 more fully revealed in the New, Rom. 
 8 : 17. Whoever truly utters this 
 prayer acknowledges these great truths. 
 Who art in heaven. Literally, in 
 the heavenn, a HebraUtic usage of this 
 word, frequent in the New Testament, 
 meaning simply heaveii. In contrast to 
 
90 
 
 MATTHEW VI. 
 
 A.D. ija 
 
 kingdom come. Thy will l>e done, in earth as it is 
 
 11 in heaven. Give us this day our daily bread. And 
 
 forgive us our debts, as we forgive our debtors. 
 
 frail earthly parents, God is our Father 
 in heaven, which is the throne of his 
 glory (Isa. 66 : 1) and the portion of his 
 children, 1 Pet. 1 : 3-5. Though God 
 is everywliere, he is more immediately 
 present in lieaven. Acts 7 : .%, 56. 
 Where this is, we know not. Astrono- 
 mers suppose a centre of tlie vast system 
 of worlds, and that centre m.iy be the 
 capital of the universe, " Ua' third 
 heaven," where God dwells. Hallow- 
 ed be thy name. Sanctified, revered, 
 held sacred thy name ; in the thouglits 
 of our hearts (1 Pet. 3 : 15), by the 
 words of our lips, and by the works of 
 our hands ; everywhere and bj' all, 1 
 Cor. 10 : 31. By name is meant not 
 merely the appellation by which God is 
 known, Jehovah, but also his Beinij 
 which his name represents, as revealed 
 in his word. Let thy whole Being, thy 
 revealed perfections, be held in holy 
 reverence. 
 
 10. Closely connected with the last 
 petition are the two that follow. In the 
 answer of them, the name of God is 
 hallowed. Thy kingdom come. 
 The reigii of God, the adi/imist ration, or 
 kUujdotn of the Messiah. See ch. 3 : 2. 
 This petition embraces the full accom- 
 plishment of the kingdom of God, 
 which has its seat in the heart, and also 
 all the events which are necessary to 
 this glorious result. The kingdom of 
 grace here and of glory hereafter, in all 
 the successive steps till God will be all 
 in all, 1 Cor. 15 : 28. The meaning of 
 this petition varies, therefore, according 
 to the state and progress of Christ's 
 
 I kingdom. 
 
 I Thy Avill be done. Will here 
 means tliat which is willed ; purposes, 
 commands. Let thy purposes be ac- 
 complished, and thy commands be 
 obeyed. Then will God's name be 
 everywhere hallowed, and the Messiah's 
 kingdom will fully come in the hearts 
 and lives of men. 
 
 In earth as it is in heaven. Li- 
 terally, As ill heaven, so also on the earth. 
 As submissively, as cheerfully, :is fully, 
 and as universally. As it is done l)y an- 
 gels, so may it be done by men. Thus are 
 we taught to pray, and "consequently to 
 expect and to labor, for the exteusion of 
 
 Christ's kingdom over the whole world. 
 In harmony with this is the last com- 
 mission, ch. 28 : 19, 20; and hence the 
 missionary enterprises for preaching 
 the Gospel to the heathen, and to the 
 spiritually destitute everywhere. Every 
 Christian in some sense should be a 
 missionary. 
 
 11. Our daily bread. The food, 
 sustenance re()uired for this day. 
 The meaning is not materially different 
 if we translate, with some, '" Give us 
 this day our needful bread." But the 
 translations of some others, "Give us 
 to-day the bread of to-morrow,'''' or "our 
 future bread,'''' are founded on very 
 doubtful philological grounds, incon- 
 sistent with our Savior's exhortation in 
 ver. 34, and unsuited to the petition it- 
 self. It should be noted that thif daij 
 can not here mean day by day. The 
 Lord gave daily manna to the Israelites, 
 E.K. 16 : 4, 21. Compare Agur's prayer, 
 " Feed me with food convenient (suffi- 
 cient) for me," Pro v. 30 : 8, 9. Bread 
 here refers primarily to nourishment 
 for the body ; yet as we are made up of 
 body and soul we should not restrict it 
 to material food, but extend it also to 
 the bread of eternal hfe (John 6 : 34), 
 to heavenly and spiritual nourishment. 
 Compare Dr. Conant's able note on this 
 verse, Ma'thetv, etc , p. 30. 
 
 12. Debts. According to an Ararase- 
 an conception (the Aram;ean was the 
 vernacular language of Jews in our 
 Savior's day), s-in is here represented as a 
 debt. The supreme love and service of 
 our hearts belong rightfully to God. 
 So far as we come short of this are we 
 debtors to God, and guilty of a breacli 
 of moral obligation. Divine justice has 
 claims upon us, and we are exposed to 
 the penalty, which we must bear unless 
 satisfaction is made to God, either by 
 discharging the obligation and repair- 
 ing the wrong done, or by an atonement 
 which is acceptable to him as an infinite- 
 ly just and holy Being. As the latter is 
 the only way in which our sins can be 
 forgiven, and tis Christ has provided this 
 way by the sacrifice of himself and his 
 perfect righteousness, therefore only 
 the believer in Jesus can truly ofifer 
 the pmyer, Forgive its our debtt. As 
 
A.D. 5io. 
 
 MATTHEW VI. 
 
 JU 
 
 13 And lead us not into temptation, but deliver us , , ^ 
 
 e -1 vTTi XI- • xi 1 ■ 1 1 ii y 1 C'hr. 29. 11. 12. 
 
 from evil, ^ror tlune is the kingdom, and the « p^. 4i. la; ijeut. 
 
 14 power, and the glory, forever. ^ Amen. "For if 27.10. 
 
 we forgive our debtors. In like 
 manner as we lorgive tin).->u wlio fail 
 to meet their moral ol)li<;ati()ns to lis. 
 It is the duty of every one to love his 
 neighbor as himself. In so far as he 
 fails of this he is a debtor, a delinquent. 
 Thus are we taught to ask that God 
 would bestow forgiveness upon us in 
 like manner as we exercise the spirit of 
 forgiveness toward others. If we are 
 uutorgiving, what is the petition but 
 asking God to withhold forgiveness 
 from us ; but if we tind a readiness with- 
 in ourselves to forgive the faults and 
 shorteomings of others, then may we 
 feel the assurance that God for Christ's 
 sake will also forgive us. 
 
 13. The sixth petition. Tempta- 
 tion means originally trial^ and is par- 
 ticularly applied to nu)ral trial, or to the 
 test of a person's character or faith (1 
 Pet. 4 : 12), and in a stronger sense to 
 the trial of one's virtue, a direct solici- 
 tation to sin, Luke 4 : 13 ; 1 Tim. 6 : 9. 
 In the latter sense, God is said to tempt 
 no man (James 1 : 13), yet he may be 
 said to do that which he permits (com- 
 pare 2 Sam. -24 : 1 and 1 Chron. 21 : 1); 
 but in the former senses he does tempi 
 or prove men, and especiallv his chil- 
 dren. Gen. 22 : 1 ; Ex. 15 : 25 ; Deut. 
 13 : 3. Temptation here means those 
 trials which may lead to the commis- 
 sion of sin ; and hence the prayer. 
 Lead us not ; permit not Satan 
 (Job 1 : 12; 2 : 6) nor others to do 
 it, but so arrange circumstances as not 
 to involve us in such peril. As all 
 affairs of life are under (iod's control, 
 so he may be said to bring into tempta- 
 tion ; that is, so to order events that we 
 may be liable and in great danger of 
 sinning, without compelling us to do 
 so. But whatever the temptations God 
 in his Providence may bring uv>on us, 
 he Avill give a way of escape, 1 Cor. 10: 
 13. This prayer, "like all others, is to be 
 offered in submission to the will of God, 
 Matt. 26 : 39. 
 
 But deliver us from evil. This 
 with the ]ireceding words form two 
 sides of one petition, one in contrast 
 to the other, and both making it com- 
 plete. The general idea may be thus 
 expressed, "Lead us not into tempta- 
 
 tion which exposes us to sin, but deliver 
 us from evil altoi;ether." Eeil is the 
 abstract noun, and slioukl not lie limited 
 to "the evil one," as it includes what- 
 ever is morally evil, in every form. The 
 petition looks forward to a complete 
 deliverance from sin and all its conse- 
 quences. Compare Rom. 8 : 23. 
 
 But the Revised and the Improved 
 versions, render, the eril one, putting 
 the evil, as the alternative reading, in 
 the margin. The word thus translated 
 is not the usual appellation of Satan in 
 the New Testament, the only undoulited 
 example in the Gospels being in Matt. 
 13 : 19 ; nor is it applied to him in the 
 Septuagint versiim of the Old Testa- 
 ment. The Greek Fathers, however, 
 unanimously prefer " the evil one." 
 Their historical and exegetical trust- 
 worthiness may be questioned. But 
 let us turn to the whole petition. The 
 first clause, " Bring us not into tempta- 
 tion," naturally sugsjests not Satan 
 merely, but all exposures to sin. What 
 follows, "but deliver us from evil," is 
 not a separate petition, hut is antitheti- 
 cal, and further unfolds the petition 
 itself, referring to evil in general, in- 
 cluding the evil one. I prefer there- 
 fore to retain "evil" in the text, and 
 place "evil one" in the margin. See 
 Appendix at end of volume. The dox- 
 ology, For thine, etc., is omitted by 
 the best critical authorities. Probably 
 inserted from the ecclesiastical liturgies 
 about the fourlh century. Some trace it 
 to 1 Chron. 29 : 11, while others find the 
 germ, as they suppose, in 2 Tim. 4 : 18. 
 
 14, 15. A reason for the restric- 
 tion in ver. 12. The forgiveness of in- 
 juries is necessary to the acceptance 
 of our prayers. If we desire forgive- 
 ness from God, against whom we are 
 so great sinners, it becomes us to ex- 
 ercise it toward our fellow-men, whose 
 offenses against us are comparatively 
 trilling. If they seek mercy in vain 
 from us, how shall we obtain it from 
 God? eh. 18 : 23-35. The spirit of 
 forgiveness is essential to acceptable 
 prayer, and is an evidence of forgiven 
 sin. It is no arbitrary condition, but 
 so inseparable from right feeling that 
 Go4 conducts himself toward us ac- 
 
92 
 
 MATTHEW VI. 
 
 A.D. 2S. 
 
 ye forgive men their trespasses, your heavenly 
 
 15 Father will also forgive you: but ''if ye forgive not 
 men their trespasses, neither will your Father for- 
 give your trespasses. 
 
 16 Moreover " when ye fast, be not, as the hypocrites, 
 of a sad countenance : for they disfigure their faces, 
 that they may appear unto men to fast. Verily, I 
 
 17 say unto you, They have their reward. But thou, 
 when thou fastest, '' anoint thine head, and wasli thy 
 
 18 face; that thou appear not unto men to fast, '^but 
 unto thy Father which is in secret : and thy Father, 
 wliich seeth in secret, shall reward thee openly. 
 
 'ch. 7. 2; Mk. 11. 
 
 25. 26 ; Eph. 4. 
 
 32. 
 ' ch. 18. 35. 
 
 Is. 58. 3-5. 
 
 •iRu. 3. 3: Dan. 
 
 10. 2, 3. 
 " Zee. 7. 3-6 ; Col. 
 
 3.23. 
 
 cording to the spirit we clierisli, Ps. 
 18 : 2.% 26. Judgment witliout mercy 
 is for liim who shows no mercy. 
 
 Trespasses. Tlie figure is here 
 changed from that of debt (ver. 12) to 
 that of a lapse, fall, orfal.se step. Sin may 
 be considered either as debt due to God, 
 or as a fall from the straight line of 
 moral rectitude. 
 
 16-18. Tliird example. In regard to 
 fasting. 
 
 16. Jesus opposes the formal fasting 
 of the hypocrites, aud exhorts his dis- 
 ciples to seeic the reality inotead of 
 mere appearance. He talics it for 
 granted that his disciples would fast, 
 when ye fast. He refers especially 
 to private fa-sting; notice, in this con- 
 nection, the change from plural to 
 singular in the next verse, "But thou 
 when thou fastest." The Pharisees 
 fasted twice in the week (Luke 18 : 
 12), presenting in public a sad, worn, 
 negligent countenance and dress, in 
 order that they might be regarded as 
 persons of superior holiness. Sec on 
 ch. 9 : 14. 
 
 Sad conntenance. A sour, sullen, 
 morose appearance. To assume expres- 
 sions of sorrow for the purpose of 
 show is hypocrisy; but a solemn ex- 
 pression of countenance is becoming 
 solemn and serious feelings. What he 
 means by "sad countenance" is further 
 explained by what follows: for they 
 disfigure their faces, by putting 
 ashes on their faces, neglecting the 
 ordinary washing and anointing, and 
 the dressino; of the hair and "beard. 
 Compare Dan. 10 : :3; Jon. 3 : 5, 6. 
 All this they did for ostentation, that 
 thcv miu:ht appear unto men to 
 fast. Tliere is a contrast in tlie oriiri- 
 nal between disjigurt and appear, tlie 
 
 two verbs being derived from the 
 ! same root, "They make their faces un- 
 < seenoble that they may be seeti by men 
 to fast." For this they receive the 
 I applause of men, and thus gain their 
 j object, and obtain in full their re- 
 ward. See ver. 2. 
 I 17. Anoint thy head and Avash 
 1 thy face. This can not mean any 
 I sucli anointing and preparation, or any 
 J such cheerfulness and gayety as was 
 ' customary before gomg to' a "feast, for 
 that would be deception; but rathej 
 I that they should dress and appear as 
 ' usual. Anointing the head was com- 
 ' mon among the Jews, and neglecting 
 to do it wiis an indication of sorrow, 
 2 Sam. 12 : 20. In the warm cUmate 
 of the east it was thought to give 
 softness and brilliancy to the skin, and 
 to be conducive to health. Thus they 
 were not to appear unto men to 
 fast. It was to be performed unto 
 (iod. To do thus quietly and unobtru- 
 sively is no deception, but a recognition 
 of the spiritual nature of God, and of 
 the fact that true worship has its seat 
 in the heart. The same principle should 
 be ap]ilied to public fasting. There 
 should be no ostentation ; it should be 
 done as much to God as if no eye but 
 his saw it. Then will it be accepted 
 and rewarded. 
 lO-lJt. Jesus warns his disciples 
 
 AGAINST WOKLDLIMESS, AND EXHOKTS 
 THEM TO AN ENTIRE CONSECRATION TO 
 
 GoD. The connection is natuml. Re- 
 ligious display and worldly-mindedness, 
 setting the mind on the world and its 
 treasures, commonly go together. Such 
 was the case with the Pharisees. It was 
 also natural to jiass from the idea that 
 our good works should be done only 
 to God, and not to man, to the more 
 
A.D. 28. 
 
 MATTHEW VI. 
 
 93 
 
 ' Pro. 2.3. 4 ; Is. 
 
 .55. 2; John 6. 
 
 27 ; 1 Tim. 6. 17^ 
 
 19. 
 e Job 13. 28 ; Jam. 
 
 5. 1-3. 
 
 19 ^ Lay not up for yourselves treasures upon earth, 
 where "motli and rust doth corrupt, and where 
 
 30 '' thieves Ijreak throusjh and steal ; ' l)ut lay up for 
 yourselves treasures in heaven, where neither moth 
 nor rust doth corrupt, and where thieves do not ''lio's. 7. l; Joel 
 
 21 break through nor steal: ''for where your treasure ^ Lifjo oo 34. iq 
 
 22 is, there will your heart be also. ' The light of the ' " ' ' 
 body is the eye : if therefore thine eye be single, 
 
 23 thy whole body shall be full of light. But if thine 
 
 22; IPet. 1.4. 
 "ch. 12. 34, 35; 
 
 Col. 3. 1-3. 
 ' Lk. 11. ;J4, 30. 
 
 general idea that all our aims should 
 be heavenly and our consecration to 
 God entire. He enforces this duty : 
 1st, by an analogj' derived from human 
 sigiit, vers 2:3, 23 ; 2d, by another an- 
 alogy fi'om a servant and his master, 
 vcr. 24; 3d, God, who has given hfe, 
 will give what is necessary to support 
 it, ver. 25 ; 4th, and if he feeds tlie birds 
 and clothes the flowers, much more will 
 lie care for his children, vers. 2(>-30; 
 5tli, undue anxiety is heathenish, and 
 dishonoring to God, ver. 32; 6th, God 
 will take care of tliose in the future who 
 exercise toward him singleness of afl'ec- 
 tion and a humble faith, vers. 33, 34. 
 
 10. Lay not up treasures upon 
 earth. Let not this be your aim and 
 purpose in life. Make not your su- 
 preme good of the things that are earthly, 
 dependent on this life and ending with 
 it. Treasures mean not merely pre- 
 cious metals, but .stores of all kinds. 
 Moth. An insect that breeds in neg- 
 lected clothes, eating their substance 
 and destroying their texture, Isa. 50 : (I ; 
 51 : 8. In the east, where fashions sel- 
 dom changed, clothes were laid up in 
 large quantities, and formed a conside- 
 rable portion of a person's wealth. Gen. 
 45 : 22 ; 2 Kings 5 : 5, 22. Hence their 
 trc:isures were in danger of moths. 
 Rust. The word in the original has the 
 idea of eating, and means corrosion, the 
 wear and tear which eats into and con- 
 sumes all earthly treasures. Doth cor- 
 rupt. Consume. Break through. 
 More literally, dig throuyh, an allusion 
 to thieves digging through the mud, 
 clay, or sun-dried brick walls of which 
 eastern houses were commonly built. 
 Compare Jol> 24 : 16. The perishable 
 nature of earthly jiossessions, and our 
 feeble hold upon them, are thus strik- 
 ingly exhibited, and hence the folly of 
 making them our dependence and chief 
 good. 
 
 20. Treasures in heaven, bet 
 
 your highest aims and your chief good 
 be in heaven. Be "rich toward God" 
 (Luke 12 : 21); live by faith in the 
 enjoyment of the divine favor, and in a 
 living hope of an eternal inheritance 
 (1 Pet. 1:4); ricli in good works, and 
 laying up for yourselves a good founda- 
 tion against tlie time to come, 1 Tim. 
 6 : 18, 19. The contrast is between the 
 perishable treasures on earth, and the 
 imperishable ones in heaven. Seek the 
 latter; for, though the enjoyment of 
 them begins on earth, they are beyond 
 this world and this life, and are not 
 subject to change or decay. 
 
 21. Where your treasure is. 
 The treasure and the heart must go 
 together. Here is another reason show- 
 ing that our chief good should be in 
 God. What we value we love. Our 
 hearts will be fixed supremely on our 
 liighest good. If our treasure, then, is 
 in this world, our affections are fixed 
 upon it ; we have nothing in the future 
 world to engage our love. At death we 
 must leave the decaying treasures of 
 earth, and our hearts be comfortless. 
 But not so if our treasure is in heaven. 
 It is not only imperishable, but the soul 
 enjoys foretastes here, and enters upon 
 its full enjojTncnt hereafter. Tlie heart 
 and its treasure will be brought together 
 in heaven. 
 
 23. Jesus enforces this singleness of 
 aflfection toward God by a popular illus- 
 tration of the eye. The light (rather 
 thelamp) of the body is the eye. The 
 light is not the eye itself ; but, receiving 
 the light, the eye lightens and guides 
 the body. So the moral sense of the 
 soul receives light from above, for the 
 enlightenment and guidance of the soul, 
 Eph. 1 : 18. Single. An eye that 
 does not see double; that has a single, 
 distinct, ckar vision. Then, as a con^ e- 
 quence of this singleness of vision, the 
 eye fully performing its offlce, thy 
 whole body shall be full of light. 
 
94 
 
 MATTHEW VI. 
 
 A D. 28. 
 
 24 
 
 25 
 
 eye be "" evil, thy whole body shall be full of dark- 
 ness. If therefore the light that is in thee be dark- 
 ness, how great is that darkness ! 
 
 " No man can serve two masters : for either he 
 will hate the one, and love the other ; or else he 
 will hold to the one, and despise the other. " Ye 
 can not serve God and mammon. 
 
 Therefore I say unto you, i' Take no thought for 
 your life, what ye shall eat, or what ye shall drink ; 
 nor yet for your body, what ye shall put on. 1 1s 
 
 '" Pro. 28. 22 ; Mk. 
 
 7. 22. 
 
 " Lk. 16. 13 ; Ro. 
 
 fj. 16-2:1 
 " Jos. -^l. 1.5 : 1 
 
 Sam. 7. 3 : 1 Ki. 
 
 18. 21: Gal. 1. 
 
 10 ; 1 John 2. 15, 
 
 16. 
 p Ps. 55. 22 ; Heb. 
 
 13. 5, 6. 
 
 1 Ro. 8. 32. 
 
 23. Thine eye be evil. A bad eye ; 
 
 one that is not clear, distinct, single" in 
 its vision, but double, confused, and 
 dim. Full of darkness. This gives a 
 wrong idea of tlie original. Tlie true 
 translation is, Thy whok body ahall be 
 dark ; not totally dark, but obscured and 
 dimmed by waut of singlene.--s and clear- 
 ness of tlie eye. If therefore the 
 light, etc. The application of tlie 
 illustration. If that within thee, which 
 ought to enlighten, is dark and obscured 
 by a bad and confused vision, if the 
 inner eye thus gives not only dim and 
 indistinct but false impressions, how 
 great and terrible the darkness ! " The \ 
 real peril lies in the eye seeing falsely ^ 
 or double, because in that case the light 
 of the sun will only serve to blind, which 
 is worse than utter darkness. The same 
 holds true of the inner eye, when it con- ! 
 verts the light of revelation into a blind- ^ 
 ing and a misleading light." — Lange. j 
 If the eye of thy soul be double and j 
 confused in its vision, so that you pre- 
 fer earthly treasures to the heavenly, or | 
 so that you attempt to have your treasure 
 on the earth and also in heaven, which 
 is, indeed, impossible (James 4 : 4), how 
 great is the darkness ; for you see 
 nothing clearly, and you are deceived 
 by what you do see, Prov. 4 : 19. Let ' 
 your heart and your treasure, there- 
 fore, be together,' not on earth, but in 
 heaven. 
 
 24. A singleness of affection toward 
 God, and an entire consecration to him, 
 is further enforced by an illustration 
 drawn from domestic life. No man 
 can serve two masters. Be wholly 
 devoted to them. His atfections and 
 interests would be divided. The refe- 
 rence is to the continued obedience 
 of a bond-servant, and to that true 
 service which presupposes love and 
 attachment. The masters also are sup- 
 
 posed to have opposite interests. Hence 
 either he would hate the one and love 
 the other, or he would cleave to the one 
 and despise the other. He would have 
 really but one master ; one only would 
 receive his hearty service, while that of 
 the other would be merely outward, 
 with disdain or hatred. In application 
 our Lord says directly and ijointedly, Ye 
 can not serve God and Mammon. 
 Manuuon is a Cliaklec word, ineuuing 
 originally onv a tntxt, and hence rirhcx as 
 a ground of lioi)e. Compare Mark 10 ; 
 24. It does not appear to have been the 
 name of a Syrian god, as some have 
 supposed. Riches is here personilied 
 and treated as a master in opposition to 
 God. No two masters can both receive 
 single-hearted service, especially when 
 they are so opposed as God and the 
 world. How vain the attempt to seek 
 your chief good both on earth and in 
 heaven. Give uj) such folly, and seek it 
 only in God. Make him thy master, 
 and manunon thy servant. 
 
 3.5. Therefore, for this cause, for 
 this reason, that you shi^uld be wliolly 
 devoted to God and his service. I, your 
 teacher with authority, say unto you 
 as my disciples, take no thought, 
 be not anxious, be not concerned about 
 your life, etc. Make not your phys- 
 ical and temporal wants the special 
 and great objects of thought and care. 
 The precept has special reference to a 
 concern for i\\Q future, as is evident fr<im 
 ver. 34, " Take not thought therefore for 
 the morrow." The practice of it should 
 be coupled with iirayer (ver. 11; Phil. 
 4 : 6), and vnih a faith in God that " all 
 these things shall be added," ver. 33. 
 Godliness, instead of involving the loss 
 of food and raiment, has the promise of 
 the life that now is as well as that which 
 is to come, 1 Tim. 4 : 8. Diligence, in- 
 dustry, foresight, and the use of those 
 
A.n. 38. 
 
 MATTHEW VI. 
 
 95 
 
 not the life more tlian meat, and the body than 
 
 26 raiment? ''Behold the fowls of the air: for they 
 
 sow not, neither do they reap, nor gather into 
 
 barns ; yet your lieavenly Father feedeth them. 
 
 37 ' Are ye not much better than they ? * Which of 
 you by taking thought can add one cubit unto liis 
 
 38 stature ? And why take ye thought for raiment ? 
 Consider the lilies of tlie field, how they grow ; 
 
 Job 38. 41 ; Ps. 
 
 104. 11, 12; 14T 
 
 9. 
 
 ch. 10. 31. 
 
 ch. 5. 36. 
 
 means which God in his providence 
 puts in our hands, are not condemned ; 
 but those questions and that coiieern 
 whicli implies distrust and unbelief in 
 our Heavenly Fatlier. Is not the life 
 more than meat [food}!' Tiic urgu- 
 meut is from the tj,reater to tlie less. 
 He who gives us life will sustaiu it; 
 He who made the body will clotlie it 
 and provide for it. The argument is 
 the more pointed by being put into tlie 
 form of a question : Is not life of 
 greater importance than meat ? Is not 
 the body of more value than raiment V 
 
 26. Jesus proceeds and draws an argu- 
 ment from God's care for the inferior 
 creation, tirst, in regard to food (vers. 26, 
 27), and second, in regard to raiment, 
 vers. 28-30. Arguing from tlie less to 
 the greater, lie shows tliat he who 
 cares for the birds and the flowers will 
 most assuredly provide for his intelli- 
 gent creatures, and especially liis spiri- 
 tual children. Behold. Look at with 
 attention ; consider. In the spring, 
 birds are exceedingly numerous in Gali- 
 lee ; partridges, quails, larks, doves, and 
 pigeons. The fowls of the air. The 
 birds of heaven. Barns. Store-houses 
 of any kind. Though the birds neither 
 sow nor reap, yet they build their nests 
 and seek their food. The exhortation 
 of our Savior is not against labor and 
 industry, but against an undue solicitude 
 in regard to our future support. Notice, 
 he says not their, but your Heavenly 
 Father, which served to remind them 
 of the relation God stood to them. The 
 translation yet is incorrect; it should 
 be and. Better. More valuable. 
 
 27. By a pointed question our Lord 
 shows tiie weakness of men, and hence 
 the importance of trusting God for food, 
 after, like the birds of the air, doing 
 their part. Stature. This word in 
 the original means, primarily, a//e, and, 
 secondarily, stature, and may be trans- 
 lated by either. If by the latter, then 
 the meaning is, You are not able to add 
 
 any thing to your height, or to promote 
 your growth; God has charge of this, 
 and regulates the size of your body 
 witliout any purpose or direct agency of 
 your own. Why then take thought and 
 be concerned about your food, and thus 
 distrust your Heavenly Father V It seems 
 better, however, to translate age. It 
 agrees better with the context : Jesus is 
 speaking of life, and of food as necessary 
 to sustain it. It is also an objection 
 to the interpretation, stature of the body, 
 that a cubit to one's height is a very 
 great addition, whereas Luke (ch. 12 : 
 26), in a parallel passage, describes the 
 addition as "that which is least." Age, 
 as noticed above, is the primary mean- 
 ing of the word, which is so translated 
 in John 9 : 21, 23; and Heb. 11 : 11. To 
 the objection that cubit, a standard of 
 measure from the elbow to the tips of 
 tlie ttngers, usually reckoned a foot and 
 a half, more or less, was a measure of 
 space and not of time, it may be replied 
 that terms of length are sometimes 
 applied to time ; as in Ps. 39 : 5, " Thou 
 hast made my days as a handbreadth." 
 We also speak of "an inch of time." 
 The allusion here is doubtless to life 
 as a journey or pilgrimage, of which a 
 cubit would be a vefj' insignificant addi- 
 tion. The meaning then is : Who, by 
 taking thought, can make the smallest 
 addition to his appointed pilgrimage on ; 
 earth V Since, then, you can not do that; 
 which is the least, be not unduly soliei j 
 tons about the rest, but trust your 
 Heavenly Father, and devote yourselves 
 wholly to him. 
 
 28. Jesus now passes from food to 
 raiment. He might have drawn his 
 illustration here also from the animal 
 creation, but he descends to the vege- 
 table, and by so doing presents his 
 subject in a more striking light. Con- 
 sider. Observe attentively. Lilies. 
 Several varieties of this flower are found 
 in Palestine, usually red, orange, and 
 yellow. They grow wild in the fieklHj 
 
96 
 
 MATTHEW VI. 
 
 A.D. 28 
 
 31) they toil not, neither do they spin : and yet I say 
 unto you, that " even Solomon in all his ylory was 
 
 80 not arrayed like one of these. Wherefore il" God 
 so clothe the grass of the field, whicli to-day is, and 
 to-morrow is cast into the oven, shiU he not much 
 
 31 more dothe you, == O ye of little faith i Therefore 
 
 1 Ki 10. 5-7, m. 
 
 cU. 8. -M. 
 
 and are noted fur then- beauty and 
 fragrance (Sol. Songs, 3 : 1, 16 ; .5 : 13 ; 
 : 3, 3). The kind of lily here intended 
 has given rise to much speculation. 
 Nothing is known about it ; and it is 
 quite uuimportant. Tlie toiling and 
 npinning has reference to sowini;, and 
 tlie gathering of tlie flax, and the pre- 
 paring it for clothing. Tliis the lilies 
 can not do ; but God does that for them 
 which they are unable to do themselves. 
 
 39. Solomon iu all his glory. The 
 external splendor of his reign (2 Chron. 
 9 : 15-38), and especially his royal state 
 and dress, as he sat upon the throne of 
 i\ ory, 1 Kings 10 : 18. Like one of 
 these. Even any one of these is clothed 
 in greater beauty and splendor than was 
 Solomon, who was regarded by the Jews 
 as the highest type of human glory. 
 Thus the work of'God in nature exceeds 
 the art of man. God clothes the flowers 
 better tlian it is possible for man to 
 clothe himself. What coutidence should 
 this inspire in us toward our Heavenlv 
 Father. 
 
 30. Grass. Herbage generally. The 
 wild flowers grow profusely in the fields 
 of Palestine, and are cut down with the 
 grass. To-day— to-morrow. Ex- 
 presses tlicir brief existence. Under a 
 strong east wind the grass in Palestine 
 withers in two days, and often a south 
 wind causes the lierbage to fade in a day. 
 Is cast into the oven. Dried grass 
 and the stalks of flowers were used for 
 fuel. The Jews had a kind of earthen 
 or iron oven, shaped like a large pitcher, 
 open at the top, in which they made a 
 fire. When it was well heated, they 
 made a paste of mingled flour and water, 
 and applied it to the outside, where it 
 was quickly baked, and taken oflf in thin 
 pieces. Ovens were also made by dig- 
 ging a cavity in the ground, and lining 
 it with cement. A fire was built on the 
 floor of this oven, and wiien the sides 
 were sufficiently heated, thin cakes were 
 stuck upon them and soon baked. "The 
 scarcity of wood in Palestine is very 
 great, especially in the southern part; 
 
 so that the people ui-e obliged to resort 
 to the use of almost eveiy tiling that 
 is capable of being burnt, in order to 
 procure the meaiis of warming their 
 
 houses in winter, and of preparing tlieir 
 daily food. They not only cut down, 
 for this purpose, "the shrubs and larger 
 kinds of grass, but gather the withered 
 grass itself, and the wild flowei-s, of 
 which the fields display so rich a profu- 
 sion." — Dr. H.^ckett, JUastraHmi of 
 fScfi/)iitn\ \>. 139. 
 
 Shall he not much more clothe 
 you ? The argument is from that of 
 less to that of greater value. If your 
 Heavenly Father" so beautifies the vege- 
 table kingdom, wliose life is so brief, 
 how much more will he provide suffici- 
 ent covering for you, his servants and 
 his children, shice" your life on earth is 
 so much longer, and your nature and 
 interests arc so much higher and more 
 glorious? Ye of little faith. Te so 
 prone to distrust God, and he careful 
 for your daily food. Having little con- 
 fidence in God. 
 
 31. The application of the argument 
 from the two illustrations just given of 
 God's care, over the birds of the air, and 
 the lilies of the field. Be not, therefore, 
 unduly solicitous about your food and 
 raiment. 
 
 33. To be thus anxious is heathenish 
 
A.D. 23. 
 
 MATTHEW VI. 
 
 97 
 
 y take no thought, saying, '■ What shall we eat ? or. 
 What shall we drink ? or, Wherewithal shall we 
 
 33 be clothed ? * for after all these things do the Gen- 
 tiles seek. For your heavenly Father •> knoweth 
 
 83 that ye have need of all tliese things. But ' seek 
 ye first ^ the kingdom of God, and ' his righteous- 
 ness ; f and all these things shall be added unto 
 
 34 you. s Take therefore no thought '' for the mor- 
 row : for the morrow shall take thought for the 
 things of itself. Sufficient unto the day is the evil 
 thereof. 
 
 y Phil. 4. 6; 1 Pet. 
 
 5.7. 
 ^ ch. 4. 4 ; Ps. 78. 
 
 18-24. 
 " Eph. 4. 17. 
 » Ps. 37. 18, 19. 
 •^ Ps. 37. 25 ; Mk. 
 
 10. 30. 
 1 ch. 3. 2. 
 •= Is. 45. 24 ; Ro, 3. 
 
 21, 22. 
 ' Ps. 34. 9, 10 ; Ho. 
 
 8. 31, 32 ; 1 Cor. 
 
 3. 22. 
 e Ex. 16. 18-20. 
 I- Deut. 33. 25. 
 
 iind dishonoriug to God. Gentiles. 
 All besides the Jews; the heathen na- 
 tions. An essential feature of heathen- 
 ism is living for the present. Ignorant 
 of God's perfections, and of his paternal 
 care, and of the privik'ge.s of his children, 
 t:iev naturally seek after earthly things. 
 llara the Pharisaic Jew and the formal 
 and worldly Chrisliau unite with the 
 heathen in their views and practices. 
 But let it not be so with you, for ye 
 are not ignorant of your Heavenly Fa- 
 tiier's goodness, intinite knowledge, 
 and almighty power, who knoweth 
 that you have need of all these 
 things. 
 
 33. Having shown what we should not 
 do, be unduly concerned aljout even the 
 necessary things of life, he sliows what 
 we should do, seek first the kingdom 
 of God and his righteousness, make 
 it our one great object of pursuit ; make 
 all things subordinate to this ; and thus, 
 whether we eat or drink, or whatever 
 we do, do all to the glory of God. This 
 will be indeed laying up treasures in 
 heaven, ver. 20. Seek the spiritual 
 blessings of the Gospel, and that righte- 
 ousness, that conformity to the Divine 
 Will, which God requires, Micah 6 : .5, 8. 
 By thus seeking their highest good in 
 God, and striving to do his will and 
 promote his cause, they would receive 
 those very things for which they were 
 so prone to be anxious. All these 
 things shall he added to you. 
 All such things as you may need will 
 God bestow. Wealth is not promised, 
 but those things necessary for food 
 and raiment. He who seeks first the 
 kingdom of God, can cast all his care 
 on God, and leave his worldly things, 
 as well as all things, to the will of God. 
 Compare 1 Kings 3 : 9-13, where Solo- 
 mon asks onlv for wisdom, and riches 
 9' 
 
 are added; and 1 Tim. 4:8; 6:8; 
 Mark 10 : 30. 
 
 34. Jesus, after the reasons just given 
 for avoiding undue solicitude about the 
 cares of this life, now repeats the exhor- 
 tation with an additional reason. For 
 the morroAV. For -the future. An.i- 
 cty fur food and clothing has reference 
 g.'uerally U> the f iiiare. The morrow 
 shall take thought, etc. The mor- 
 row will have surticient cares of its own ; 
 do not, then, double the cares of to-day 
 by adding those of the morrow. Suffi> 
 cient unto the day. For the day, 
 each as it comes. The evil thereof. 
 Each day has enough care and per- 
 plexity ; this is true of to-day, and it 
 will be equallj' true of to-morrow. 
 When it comes, then will be the time 
 to attend to its duties and its sufferings. 
 
 Remauks. 
 
 1. The character of religious action is 
 determined by the feelings and motives. 
 The works of the Christian are distin- 
 guished from those of the hyiDocrite in 
 this, that the former are done with a 
 desire to please and glorify God ; but the 
 latter for ostentation, and to gain the 
 applause of men, ver. 1 ; Prov. 23 : 7. 
 
 2. True Christian charity springs out 
 of love to God and love to men. The 
 former will lead us to exercise it as a 
 service to him ; the latter, as a pleasant 
 work and duty we owe the needy ; and 
 both, to do it quietly and without dis- 
 play. The spirit of true charity is op- 
 posed to all display and self-glorying, 
 vers. 2-4. 
 
 3. What need of examination in refer- 
 ence to all our good deeds, since our 
 Father seeth in secret ? ver. 4. 
 
 4. If our works are done to God and 
 not to men, we shall receive the reward 
 not of men but of God, vers. 4, 6, 18. 
 
98 
 
 MATTHEW VII. 
 
 A.D. 28. 
 
 VII. JUDGE ' not, that ye be not judged. 
 
 Ro. 2. 1 ; 14. 3, 
 
 5. Secret prayer is the duty of every 
 iudividual; thou, when tlwa prayest, 
 enter into thy closet, ver. 6. 
 
 6. Since prayer is tlie oifering up of 
 our desires to God, it is a perversion to 
 use it for a display, to be seen and heard 
 of men, vers. 5, 6. 
 
 7. Since prayer is not intended to in- 
 form God, but to enable us to perform 
 our duty as suppliants, our petitions 
 should be simple, short, yet full of 
 meaning. Earnest prayer is always 
 direct and brief; and even when the 
 soul presses its petition like Jacob, it 
 loses not this characteristic in a vain 
 repetition, vers. 7, 8. 
 
 8. True prayer is unselfish, extending 
 to all of God's children and the race. It 
 becomes us to say, our Father, ver. 9. 
 
 9. If we desire above all things the 
 glory of God, the advancement of his 
 cause, and the accomplishment of his 
 will among men, deliverance from sin 
 and temptation, if we feel our daily 
 dependence on God for both temporal 
 and spiritual supplies, and exercise a 
 spirit of forgiveness, then our prayers 
 are acceptable to God through Christ, 
 and will be answered, vers. 9-15. 
 
 10. An unforgiving disposition is dis- 
 pleasing to God, and if continued in, 
 will result in everlasting banishment 
 from his presence, ver. 15. 
 
 11. A sad and morose countenance is 
 no part of religion, but is often the 
 cloak of hypocrisy, ver. 16 ; Isa. 58 : 5 
 
 VI. Fasting, which is a mortification 
 of self through the appetite, and a ser- 
 vice we owe to God, is from its nature 
 opposed to ostentation, and is therefore 
 perverted as soon as it is done to be 
 seen of men, ver. 16-18 ; Zeeh. 7 : 5, 6. 
 
 13. Earthly treasures, which are ma 
 tcrial and decaying, are unworthy and 
 insufficient to constitute the chief good 
 of our spiritual and immortal nature. 
 Since this can be found only in God and 
 heaven, the avaricious man is guilty of 
 the greatest folly, and insults both God 
 and his own soul, vers. 19, 30. 
 
 14. Whatever a man regards supremely 
 is his treasure, his god, ver. 31. 
 
 15. If we would have the single eye, 
 our spiritual sight must be enlightened 
 bv the Holy Spirit, and fixed on Christ 
 by faith, ver. 33. 
 
 16. It is impossible to have two objects 
 of supreme good at once, ver. 34. 
 
 17. If a man makes riches or any 
 earthly object his treasure, then it takes 
 tlie place of Jehovah, and becomes his 
 god, and he becomes an idolater, ver. 34. 
 
 18. Formality in religion is not only 
 hypocritical and ostentatious (1-lS), 
 avaricious and idolatrous (19-34), but 
 unduly solicitous, distrustful, and un- 
 believing, ver. 35. 
 
 19. It is our duty and privilege as 
 children of a heavenly Parent to depend 
 on God for our daily supplies, ver. oO. 
 
 30. God's care over the animal and 
 vegetable portions of creation should 
 dispel all distrust from his children, 
 vers. 36-30. 
 
 31. Spiritual ignorance, unbelief, and 
 worldly anxiety go together, ver. 33. 
 
 33. The only way to have both earthly 
 and heavenly treasures is to seek first 
 the kingdom of God and his righteous- 
 ness, ver. 33 ; Matt 19 : 39. 
 
 33. Every day has its cares of earth, 
 and its help from heaven, A'cr. 34 ; Deut. 
 33: 35. 
 
 CHAPTER VII. 
 
 1-13. Jesus warns his disciples 
 AGAINST A CENSORIOUS SPIRIT, and treats 
 of their conduct toward their fellow- 
 mcn. The self-righteous spirit of the 
 Pharisee blinded him to his own faults, 
 and led him to judge others severely, 
 Luke 18 : 9. He who does this must 
 expect like treatment from others, and 
 punishment from God, vers. 1, 3. In tlncW 
 ing fault with others, when he himself is 
 guilty of greater sins, is inconsistent, 
 and a condemnation of himself, 3-5. 
 Yet it becomes us to discriminate, and 
 not treat the contemptuous opposer as 
 we would the sincere inquirer and the 
 believer, 6. In order to have grace to 
 exercise this eharitj', to conduct our- 
 selves wisely, and to be faithful to the 
 truth, we should ask what we need of 
 God, whose willingness to give, and 
 whose paternal kindness illustrates and 
 enforces our duty in carrying out the 
 law of love to our fellow-men, 7-13. 
 
 1. Judge not. Judge not rashly, 
 censoriously, unjustly, the conduct of 
 others. Tliis does not prohibit judicial 
 and offlcial judgments (1 Cor. 5 : 13), 
 nor the mere formation of opinion (16, 
 30), which is more or less unavoidable, 
 but thos» voluntary and rash judgments 
 
A.D. 1:8. 
 
 MATTHEW VII. 
 
 3 ^For with what judgment yc judge, yc shall be 
 judged : ' and Avith what measure ye mete, it shall he 
 
 3 measured to you again. '"And whybeholdest tliou 
 the mote that is in thy brother's eye, " but consider- 
 
 4 est not the beam that is in thine own eye ? Or how 
 wilt thou say to thy brother, Let me pull out the 
 mote out of thine eye ; " and, behold, a beam is in 
 
 5 thine own eye ? Thou hypocrite, first cast out the 
 beam out of thine own eye ; and then shalt thou see 
 clearly to cast out the mote out of thy brother's 
 eye. 
 
 99 
 
 4, 10-13 ; 1 Cor. 
 
 4. 3-5; Jam. 4. 
 
 n, 12. 
 k Ps. 18. 25, 26. 
 I Jer. 51.24 jObart. 
 
 15; Lk. 6. 38. 
 '"Lk. 6. 41, 42. 
 " 2 C:hr. 28. 9. 10 ; 
 
 John 8. 7-9. 
 ° Ro. 2. 21. 
 
 which arc the product of a censorious 
 spirit. "That ye be not judged." 
 
 By God. By avoiding censoriousness you 
 will so far avoid condemnation. But ))y 
 exercising an unkind spirit toward your 
 neiglibor, you will only increase the sc- 
 veritv of the judgment of God, Luke 
 (> : 37 ; John 8 : 7 ; Eom. 14 : 10-13. It 
 is also true that tliey that judge others 
 rashly are tliemselves judged in like 
 manner by others. 
 
 2. The reason more fully stated. 
 With w^hat judgment ye judge, 
 etc. You sliall be treated as you treat 
 others. The higli and strict standard 
 whicli you apply to your fellow-men 
 shall be applied" to yourselves. Ac- 
 cording to your conduct toward them, 
 shall you receive at tlie liand of God 
 the same measure, either directly or 
 tlirougli the instrumentality of men. 
 See Jud. 1 : 6, 7 ; 3 Sam. 32 : 26, 27 ; 
 James 2 : 13 ; Rev. 13 : 10. We should 
 be engaged in searching our own hearts 
 ratlier than in censuring others. 
 
 3. The censorious are here addressed 
 pointedly and personally, Why behold- 
 est thoii ? It is common for persons of 
 this spirit to censitre those whose defects 
 are by no means equal to their own. 
 This is illustrated by the figure of the 
 eye. 
 
 The mote, a dry particle of wood, 
 a minute splinter, represents a small 
 fault ; the beam, a joist, a rafter, de- 
 notes a hvf/e one. Sin blinds men in 
 regard to their own faults, and warps 
 their judgment, and makes tliem cen- 
 sorious in regard to otliers. Consider- 
 est. Observe attentively, scrutinize. 
 Instead of looking at, staring at the 
 slight obstruction In thy brother's eye, 
 thou ouglitest to scrutinize diligently 
 the large one in thine own. The illus- 
 tration here is an ideal one, and tlie 
 beam a hyperbolical expression, pre- 
 
 senting in a strong light the diflTerence 
 between the faults of the two indi- 
 viduals. Somewhat similar phrases have 
 been found in the writings of the 
 rabbins, and in the classics. Compare 
 Num. 33 : 55 ; Josh. 23 : 13. Sec also 
 Rom. 2 : 17, 19, 21. 
 
 4. HoAV wilt thou say. The illus- 
 tration is still furtlicr applied. With 
 what consistency canst thou tay. Let 
 me pull out, literally, ai.'-t out, the 
 mote from thine eye V Behold. An ex- 
 pression of surprise, introducing some- 
 thing strange and itnexpected. Is it 
 possible that one who has such an ob- 
 struction in his own eye should under- 
 take to cast out a small speck from 
 his brother's eye ? " Our own sinfulness 
 destroys the spiritual vision which alone 
 can rightly judge sin in others." — 
 TnoLUCK. 
 
 5. Hypocrite. One who assumes 
 to be v.hat he is not. See ch. 6 : 2. 
 The censorious formalist shows himself 
 a hji^ocrite, in that he indulges greater 
 sins in himself than those which he 
 dwells upon and condemns in others. 
 Jesus rebukes him for his folly, and 
 points out the right course to pursue. 
 First east out the beam. Sit first in 
 judgment upon thyself. Direct thy at- 
 tention first to the correction of thine 
 own faults. Then shalt thou see clear- 
 ly, the obstructions having been re- 
 moved from thine eye, to cast out the 
 mote from thy brother's. You will be 
 able to judge rightlj' and assist him in 
 the correction of his fault. 
 
 6. Jesus, however, would not have 
 his disciples carry their kindness so far 
 and withhold their judgments to such an 
 extent as to become morally lax, and to 
 fail to discriminate between the good and 
 the bad, treating all alike, and thus ex- 
 posing themselves and the truth unneces- 
 sarily to the scorn of the censorious, ma- 
 
100 
 
 MATTHEW VII. 
 
 A.D. 28. 
 
 6 P Give not that which is holy unto the dogs, 
 •5 neither cast ye your pearls before swine, ' lest they 
 trample them under tlieir feet, and turn again and 
 rend you. 
 
 7 "Ask, and it shall bo given you; seek, and ye 
 shall find ; knock, and it siiall be opened unto you : 
 
 8 for every one that asketh receiveth ; and he that 
 
 p Pro. 9. 7, 8 ; 23. 
 9 ; Ac. 13. 45. 46. 
 1 Pro. 11. 22. 
 ' ch. 22. 5, 6. 
 
 Lk. 11. 9-13; 23. 
 
 42,43. 
 
 licious, and sensual. Dogs— swine. 
 
 The dog, amoii!^ the Jews, was despised 
 and regarded as unclean (Isa. G() : ;3), and 
 lience the name was used as a term of 
 reproach and contempt (2 Kings 8 : 13), 
 and, on account of their insolent and 
 ravenous manner (1 Kings 14 : 11; Jer. 
 15 ; 3), their name was applied to men 
 of tierce and violent character. Job. 30 : 
 1 ; Ps. 32 : 16 ; Phil. 3 : 2. Hwim were 
 also regarded as unclean, and tlieir flesh 
 was forbidden as food to the Hebrews, 
 Lev. 11 : 7. On account of their tilthy 
 habits, they represented tlio.-e who were 
 peculiarly "low and degraded, 2 Pet. 2 : 
 22. Thus the dogs and tlie swine here 
 represent the ferocious and sensual ene- 
 mies of Christ and his cause. 
 
 Holy— pearls. Tliat which is haly 
 may refer tirst to tlie "holy Hesh" of 
 tlie sacritices, of wliicli no unclean per- 
 son was to eat ; and tlien to any thing 
 made sacred by being appropriated to 
 God's ser\ice, Lev. 2i : 6. The i^earl 
 isa silvery, or bluish- white, hard, smooth, 
 shining piece of sulj.stanec, usually 
 roundish, found in a shell-tish of the 
 oyster kind. Tliey have, in all ages, 
 been held as peculiarly valuable. Both 
 in ancient and modern times strings of 
 the largest pearls have been among the 
 choicest ornaments of eastern monarehs. 
 The pearl here represents what is the 
 most valuable; it is a beautiful image 
 of divine truth, which Christ has in- ; 
 trusted to his disciples. To give that ' 
 which is holy to dogs, and i)earls to j 
 swine, is to give the privileges and the \ 
 truths of the Gos])el to its malicious i 
 and sensual foes. The .justness of this 
 command would at once commend it- j 
 self to the Jew from the impropriety 
 of giving that wliich is holy to dogs, | 
 and pearls to swine; but Je-u- adds an 
 additional reason. Lest they trample, 
 etc. Pearls bear a reseniblanoe to peas 
 and acorns, the food of swine. The 
 swine, finding them not food, and being 
 unable to appreciate their value, trample 
 them with their feet, and, in fury and 
 
 hunger, turn and rend, tear, wound, 
 the giver. Some interpreters suppose 
 that wiiile the swine trample the pearls [ 
 with tlieir feet, the dogs turn and rend ' 
 the donor; others suppose both to be 
 meant, the distinction liaving been lost 
 sight of in the last clause. It is more 
 natural to refer it to the swine as above, 
 and it is also iu harmony with their 
 voracious nature. Tlie idea here is, 
 Give not your instructions to the mali- 
 cious and sensual foes of the Gospel, 
 who would treat your messages with 
 blasphemous contempt, lest they make 
 it an occasion for merely exhibiting 
 their ferocious hatred to the truth, and 
 of injury to vourselves, Prov. 9:8; 
 23 : 9; Luke 10 : 10, 11 ; Acts 13 : 46. 
 
 7. To exercise a becoming kindness 
 and charity toward our fellow-men, and 
 at the same time to discriminate pro- 
 perly, so as not to expose ourselves and 
 the truth needlessly to the scorn and 
 contempt of the blasphemous and mali- 
 cious opposers of the truth, needs grace 
 and wisdom from above. H(!nce Jesus 
 encourages them to yiray. Such an ex- 
 hortation was also ai)pr«>priate, after 
 forbidding all undue and unbelieving 
 solicitude in regard to future food and 
 raiment, eh. 6 : 25-;ii. Ask, seek, 
 knock. This threefold repetition pre- 
 sents prayer under dilTcrent aspects, and 
 forms a climax. To mA% is making 
 known our desires to God ; to iwk, is 
 earnestly to implore ; and to knock, is 
 to persevere in our requests. These 
 commands and promises must, of course, 
 be restricted and explained by the con- 
 ditions which are elsewliere put upon 
 prayer. It should be made in the name 
 of Christ (John 14 : 13, 14), in faith 
 (Mark 11 : 24), and in accordance with 
 the will of God (1 John 5 : 14). 
 
 8. The truth of the preceding verse 
 is here repeated in still stronger terms, 
 not as a promise to be fulfilled in the 
 future, but as a present reality. Every 
 one that asketh receiveth. Mark 
 the change from the future tense in the 
 
A.D. 28. 
 
 MATTHEW VII. 
 
 101 
 
 seeketh findeth ; and to him that knocketh it shall 
 9 be opened. Or what man is there of you, whom 
 
 10 if his son ask bread, will he give him a stone? Or 
 
 1 1 if he ask a lish, will he give him a serpent ? If ye 
 then, being evil, know how to give good gifts unto 
 your children, how much more shall your Father 
 which is in heaven give good things to them that 
 ask him ! 
 
 12 Therefore all things 'whatsoever ye would that 
 men should do to you, do ye even so to them : for 
 » this is the Law and the Prophets. 
 
 Lk. 6. .31 ; Gal. 5. 
 
 14. 
 
 ch. 22. 39, 
 
 Eze. 18. 7, 
 
 Zee. 8. 16, 17; 
 
 Tim. 1. 5. 
 
 40; 
 
 8; 
 1 
 
 last verse to the present in this. Not 
 only do they who ask receive in the 
 future, but they actually receive it now. 
 It is a fact in their present and constant 
 experience. Shall be opened. The 
 Vatican manuscript and other authorities 
 make thi.-^ also present, ix opened. If, 
 however, the future be retained, it then 
 forms a promise that prayer, especially 
 persevering prayer, will be answered. 
 All who ask aright receive either what 
 they ask, or else something better in its 
 place, 2 Cor. 13 : 7-9. 
 
 9, 10. That prayer will be answered 
 is not only evident from actual experi- 
 ence, but also from the paternal cha- 
 racter of God. This is shown by an 
 analogy from the workings of parental 
 atfectibn in fallen man. The ai-gument 
 is from the less to the greater. If 
 human love in the sinful earthly i>arent 
 will lead him to do good rather then 
 evil to his children, and grant their 
 requests, much more will t\w piu-e and 
 divine love of your Heavenly Father lead 
 him to answer the prayers of his chil- 
 dren, and bestow upon them good things. 
 The argument is rendered the more 
 forci))le by beintr made intcri-ouatory. 
 Or what man is there of you. The 
 meaning is. There is no man among 
 you, however wicked he may be, who, 
 if his son ask lircul. wo\ild give 
 him a stone, etc Brea 1. Doubt- 
 less the round cake, or loaf, ^:uch as is 
 now used in the ea^t, and which bore 
 some resemblance to a round, flat stone. 
 Some kinds of serpents also resemble 
 some kinds of fish. To a hungry child 
 a stone would be useless, and a serpent 
 poisonous. There is thus a gradation in 
 the questions. The most hardened and 
 depraved parent would not deceive his 
 crying, hungry child with a stone, much 
 less with a serpent, which would take bis 
 
 life. It is implied that, instead of prac- 
 ticing a cruel deception, he would endea- 
 vor to satisfy the cravings of his child. 
 
 11. If ye then being evil. Falleu, 
 sinful, and hence seltish. Know how. 
 Understand from actual experience how 
 ye give good gifts to your children, how 
 much more, indeed, infinitely more, 
 will your Father, who is supremely 
 good and merciful, give good things, 
 all those things you need, and especially 
 the Holy Spirit, which is the sum of ail 
 spiritual blessings (Luke 11 : 13), to those 
 that ask him. If they received the 
 Holy Spirit, then they would have that 
 wisdom and love which would prevent 
 them from exercising a censorious spirit, 
 and also save them from exposing them- 
 selves and the truth needlessly to the 
 scorn of depraved and blasphemous 
 opposers, vers. 1-6. 
 
 1'2. Jesus uses the paternal kindness 
 of our heavenly Father to enforce the 
 love which we should ever exercise to- 
 ward our fellow-men. Inasmuch as ye 
 are infinitely more loved and well treated 
 by your heavenly Parent than any child 
 is' ijy his earthly parent, therefore ex- 
 tend the exercise of your love not only 
 to your children, hut to all. Make him 
 an example in your treatment of others, 
 ch. 5 : 4H. Therefore, introduces the 
 inference from God's treatment of his 
 children, and the conclusion of the first 
 eleven verses of this chapter. Whatso- 
 ever ye would, etc. Make the case 
 of others your own, and whatsoever j'e 
 ought to wish, as honest and righteous 
 men, that they should do to you, do even 
 so to them. For this is the law and 
 the prophets. Tliisis, indeed, a practi- 
 cal a]3plication of the law, to love our 
 neighbor as ourselves. This is what 
 is rc(iuircd in the Old Testament. Noth- 
 ing short of this meets the requirement 
 
102 
 
 MATTHEW VII. 
 
 A.D. 28. 
 
 13 ^ ENTER ye in at the strait gate : for wide is the 
 gate, and broad is the way, >' that leadeth to de- 
 struction, and ^ many there be which go in thereat : 
 
 14 because [or, how] * strait is the gate, and narrow is 
 the way, which leadeth unto life, '' and few there be 
 that find it. 
 
 15 "^ Beware of false prophets, '' which come to you 
 
 'Pro. 9. 6: Eze. 
 
 18. 27-33 ; Lk. 13. 
 
 24, 25. 
 y Phil. 3. 18, 19 ; 2 
 
 Thus. 1. 8, 9. 
 ' Ex. 23. 2. 
 » ch. 16. 24, 25 ; 
 
 John 15. 18-20; 
 
 Ac. 14. 22. 
 ^ Lk. 12. 32. 
 
 of the law. Different writers have quot- 
 ed similar sentiments from lieathen and 
 rabbinical autbors ; but while the latter 
 have rather given the negative part of 
 this commvnd, Christ has given the 
 positive. This may be seen by tlie fol- 
 lowing comparisou of Christ's precept 
 with three of the best examples found 
 in ancient authors : 
 
 Confucius. 
 
 ISOCRATES. 
 
 What you do not Do not do to 
 
 like, when done to others that which 
 
 yourself, do not do would make you 
 
 to others. angry if done by 
 
 others to you. 
 
 HiLLEL. 
 
 Christ. 
 
 Do not unto an- Therefore all thuirjs 
 other what thou whatsoever ye wonhl 
 wouldst not have that men should do 
 another do unto to you, do ye even 
 thee. This is the so to them: for this 
 whole law : the rest is the law and the 
 is mere commen- prophets. 
 tary. 
 
 This radical difference will at once be 
 seen : Christ's precept alone command.^ 
 us to do any thing. Not only are we to 
 avoid doing to others what we in their 
 situation would dislike, but we are to 
 do to them whatever we would reason- 
 ably and righteously wish them to do 
 to us. This truth, which was included 
 in the law and prophets, and which 
 was more or less clearly apprehended 
 and expressed by moralists and inspired 
 writers, received its greatest complete- 
 ness, and its most perfect application, 
 from our Savior; and, as containing 
 the sum and substance of our duty to 
 our fellow-men, may justly be styled the 
 Golden Rule. 
 
 13-23. Jesus exhorts his disciples 
 to be earnest in the way of salva- 
 TION, and warns them against false teach- 
 ers, and against making a false profes- 
 sion. Such admonitions are appropriate 
 in concluding such a discourse. 
 
 13. Enter ye in at (literally thro^igh) 
 thestrait gate . 8o n le suppose the gate 
 to be at tlie end of the way, the gate 
 of lieaven. It is more natural, however, 
 to regard it as at the beginning of the 
 journey. This is tiie order of the ttgure 
 in both this and the following verse, 
 jirft the gate and then the way. Gate is the 
 entrance of a city or a large iuclosure, 
 just as a d<x>r i.; of a house or room. 
 Strait, that i:*, narrow, the opposite 
 of wide. Destruction. Loss, perdi- 
 tion, applicable to both temporal and 
 eternal ruin. I am de-stroyed was a fre- 
 quent Attic phrase, meaning, "I am un- 
 done, i-uined." Compare Hos. 13 : 9; lost 
 in Luke 15 : 21, 32. Those who pursue 
 the broad way suffer both temporal and 
 eternal loss. Jesus presents two objects 
 before them, destnietion and life. To 
 the latter the gate is strait or narrow, 
 hence difficult to enter, and the way 
 narrow or contracted, and therefore hard 
 to continue tliereiu ; to the former, the 
 gate is wide and the way broad, hence 
 easy to enter the one and walk the 
 other. The figure represents, on the 
 one hand, how difficult it is to begin 
 and to continue heartily to serve God ; 
 and on the other, how easy to live a 
 life of sin, re luiring only to follow our 
 own depraved inclinations. The diffi- 
 culty of being saved, and the ease of 
 being lost, as well as tlie fact that multi- 
 tudes are pressing on to destruction, are 
 given as a reason of entering in through 
 the strait gate, Luke 13 : 24 ; Prov. 4 : 27. 
 
 14. Further reason for pressing into 
 the strait gate : not only the straitness 
 of the gate and the narrowness of the 
 way, but the small number that find it. 
 Some of the oldest Greek manuscripts 
 make this an exclamation, " How strait 
 the gate ! " The latest and best critical 
 authorities, however, regard it as giving 
 an additional reason, because, etc. 
 Narrow the way. The word trans- 
 lated narrow means pressed together, 
 compressed, contracted, and thus made 
 narrow, and suggests tlie difficulties of 
 
A.D. 28. 
 
 xMATTHEW VI r. 
 
 in sheep's clothing, but inwardly they are * ravening 
 
 16 wolves, f Ye shall know them by their fruits, i^ Do 
 men gather grapes of thorns, or figs of thistles ( 
 
 17 Even so ''every good tree bringeth forth good fruit ; 
 
 18 but a corrupt tree bringeth forth evil fruit. A good 
 
 !0;l 
 
 ■■ ch. 24. 4, .5. 11, 
 
 24; Deu. 13. 3; 
 
 Jer. 23. 16; Ro. 
 
 16. 17, 18 ; 2 Pet. 
 
 2. 1-3. 
 •'Mic. 3. 5; Gal. 2. 
 
 4 : 2 Tim. 3. 5-9. 
 
 the way. Fcav that find it. No- 
 tice he does not say, few (/<> i/i, as in 
 the preceding verse; but few find it. 
 In speaking of the gates of cities, Dr. 
 Thomson says of some of tliem, " I liave 
 seen these strait gates and narrow ways, 
 'with here and there a traveler.' They 
 are in retired corners, and must be 
 sought for, and arc opened only to 
 those who knock ; and when the sun goes 
 down, and the night comes on, they are 
 shut and locked. It is then too late." 
 
 Life. Eternal life, in opposition to 
 destruction, John 17 : 3. The difficul- 
 ties attending a life of piety do not 
 arise from the nature of holiness, but 
 from the depravity of the human heart. 
 To go to hell needs no searching for 
 the way, for all are in it by nature ; no 
 exertion to continue therein, for man's 
 natural desires are toward evil contiuu- 
 ally. But to enter the way tliat leads 
 to heaven needs searching to lind the 
 gate ; for none by nature know where 
 it is, and the understandings of all are 
 darkened. And, having discovered tlie 
 way, it requires exertion on their j^art 
 to choose it, and to walk therein. The 
 way of holiness is in opposition to 
 human wisdom, and to tlie natural desires 
 of the heart, and is, therefore, a way of 
 self-denial and effort, ch. 16 : 34, 2.5 ; 
 Luke 1-1 : 33 ; Phil. 3 : 7-9. 
 
 15. The difficulties connected with 
 beginning and living a life of piety 
 show the need of guidance and of religi- 
 ous instruction. But the Pharisees were 
 false teachers, and there would be also 
 false Christian teachers who would de- 
 ceive, if possible, even the elect, ch. 24 : 
 24. Hence the need of the caution, 
 beware of false prophets. A pro- 
 phet means not only one who foretells 
 future events, but also one who speaks 
 in the name of God — a religious teacher. 
 A false prophet is one who falsely pro- 
 fesses either to foretell or to teach in 
 the name of the Lord, Jcr. 23 : 16, 17, 
 21. It is a characteristic of such teachers, 
 and as a matter of fact they now come 
 to you in sheep's clothing, not in 
 liler.il sheepskins, like the supposed 
 rough costume of the old prophets, but 
 
 with the outward appearance of humili- 
 ty, innocence, and piety. Inwardly 
 ravening wolves. Inwardly they are 
 seltish, greedy of gain, and eager to 
 seize and devour, John 10 : 12; Acts 
 20 : 29. A wolf in sheep's clothing vcrj- 
 strikingly represents a wicked person 
 making a great profession of religion, 
 yet unable so to dissemble as not to be 
 "discovered by the attentive observer. 
 Such, indeed, was the character of the 
 Pharisees (ch. 23 : 25) ; and the same is 
 true to a greater or less extent of all the 
 religious guides who lead away from the 
 strait gate. 
 
 IC). "How to detect false teachers. 
 Ye shall know them. Discover, de- 
 tect them. By their fruits. By their 
 actions, conduct, and practices, and by 
 the effect of their doctrines on others. 
 In their conduct, and in the moral ten- 
 dency of their teaching, you will discov- 
 er the seltish and rapacious spirit of the 
 wolf. The wickedness of their hearts 
 will show itself. And this is jitst what 
 you would expect; for their character 
 is just as little adapted to bring forth 
 humility, love, and all the fruits of the 
 Spirit, as thorns are grapes, or thistles, 
 tigs. Hence the question, which is 
 equivalent to a strong negative, " Men do 
 not gather grapes," etc. Grapes and 
 figs w^ere the choicest and most highlv va- 
 lued fruits of Palestine, Num. 13 : 23", 24. 
 Thorns and thistles were fruitless and 
 worthless plants. The former repre- 
 sents the whole class of thorny plants ; 
 the latter, a particular kind. At the 
 present day the traveler is struck with 
 the number and variety of thorny shrubs 
 and prickly plants in Palestine. The peo- 
 ple gather them and use them for fuel. 
 
 177 Even so. What is true of thorns 
 and thistles is true of every kind of 
 tree. Good tree. A tree of good 
 quality, and good for bearing. Cor- 
 rupt tree. Literally, rotten; which is 
 hardly the meaning "here, since rotten 
 or decayed trees do not usually bear 
 fruit. It rather means, bad in quality, 
 in opposition to good. Thus, the same 
 Greek word is applied to tish in ch. 13 : 
 48, and translated bad. Jesus here states 
 
104 
 
 MATTHEW VII. 
 
 A.D. 28 
 
 tree ' can not bring forth evil fruit, neither mn a 
 
 19 corrupt tree bring forth good fruit. ^ Every tree 
 that bringeth not forth good fruit is hewn down, 
 
 20 and cast into the fire. Wherefore by their fruits 
 ye shall know them. 
 
 ' Not every one that saith unto me, Lord, Lord, 
 '" shall enter into the kingdom of heaven, " but he 
 that doeth the will of my Father which is in 
 heaven. Many will say to me ° in that day, Lord, 
 Lord, have we p not prophesied in thy name ? and 
 in thy name have cast out devils ? and in thy name 
 
 21 
 
 22 
 
 ' Eze. 22. 25 ; Ac. 
 
 20. 2!). 
 ' ch. 12. *J. .3.-). 
 e Lk. ti. 4;i 44 : 
 
 Jam. :i. 12, 
 " Jer. 11. 1:); Ual. 
 
 5. 22-24 ; Jam. 3. 
 
 17, 18. 
 ' Gal. 5. 17 ; 1 Jo)m 
 
 3. 9, 10, 
 " Lk. 3. 9, 
 ' ch. 25, 11. 12: 
 
 IIos. 8. 2-t ; Lk. 
 
 6,46; 13,25; Tit. 
 
 1. 16; Jam. 1. 22 
 
 -27. 
 
 a general fact, that good trees do pro- 
 duce good fruit; and bad, worthless 
 trees, e\'il fruit. 
 
 18. The case stated still stronger. 
 Not only is it a general fact, but it 
 must be so. It is impossible for a good 
 tree, from its very nature, to bring 
 forth evil fruit, or for a bad, noxious 
 tree to bring forth good fruit. The 
 heart of man is depraved, and if he is 
 unrenewed, his depravity must affect 
 his whole conduct. This is especially 
 true of false religious teachers. Their 
 depravity will atlect their whole faith 
 and practice, and will show itself in 
 their actions, their instructions, in a 
 selHsh and wicked spirit, and in false 
 doctrine, 1 John 4 : 1-3. 
 
 19. Jesus pursues the figure still fur- 
 ther, by which the destuiy of these 
 false teachers is suggested. As a mat- 
 ter of common observation, trees that 
 do not produce good fruit are hewn 
 down and converted into fuel. See on 
 ch. 3 : 10. So all these false guides 
 shall be cut off and doomed to un- 
 quenchable fire. 
 
 30. Jesus returns from the slight di- 
 gression of the last verse, and applies 
 the comparison to false prophets. 
 Wherefore, etc. So then you sliall 
 know, recognize, detect them from 
 their fruits, from their actions and 
 conduct, and from the effect of their 
 doctrines on others. Such was doubt- 
 less the meaning of fniitx, as used at 
 the time by t)ur Lord. With the Holy 
 Scriptures, however, completed, those 
 who can read and judge can now not 
 only try the conduct and spirit, but 
 also the doctrine^s of professed teach- 
 ers, without even waiting to see what 
 may be the moral effect of their instruc- 
 tions, 1 John 4 : 1-3. 
 
 31. Jesus passes from false prophets 
 
 generally to false professors. Not 
 every one, not all who make an 
 open profession shall be saved. liord, 
 which is an acknowledgment of him 
 as Master, Sovereign, is repeated not 
 merely for emphasis, but to indicate a 
 common and habitual practice : Not all 
 who are accustomed to call me their 
 Lord. Jesus was doubtless thus called 
 even now by his disciples. Kingdom 
 of heaven. As consummated in glorv. 
 See ch. 3 ; 2. But he that doeth the 
 will, etc. He that from tM heart doeth 
 what God requires, who heartily obeys 
 the revealed will of God. 
 
 22. Many. The number of false pro- 
 fessors will not be few. Say to me, 
 who shall he the judge, 2 Cor. 5 : 10. 
 That day. The day of judgment, ch. 
 11 : 24; Luke 10 : 12-14;' 1 Tim. 4 : 8. 
 Tile jirophets fretpicntly used this phrase 
 to express, sometimes "the introduction 
 of tlie Messiah's kingdom, and some- 
 times its consummation. The repetition 
 of Lord, expresses earnestness and im- 
 portunity. Prophesied. Preached, 
 taught in the name of the Lord. The 
 word may here include, though not ne- 
 ce.-sarily, foretelling future events. Saul 
 was among the prophets (1 Sam. 10 : 
 5 - 13) ; Balaam predicted the future 
 glory of Israel (Num. 34 : 4) ; and 
 Caiaphas the death of Jesus (John ll : 51).- 
 So some of Christ's i^rofessed followers 
 have uttered predictions, and yet have 
 been destitute of true piety. Devils. 
 Demons. The Scriptures in the original 
 recognize but one devil ; all the other 
 fallen spirits, of which he is the head 
 or chief, are called demoitx. They are 
 also spoken of together as the devil 
 and his anu'els, ch. 25 : 41. Wonder- 
 ful works. The word thus translated 
 implies supernatural power, and is ap- 
 plied in usage to miraculous perform- 
 
A.D. 38. 
 
 MATTHEW VII. 
 
 105 
 
 23 done many wonderful works ? And i then I will 
 profess unto them, I never knew you : ■■ depart from 
 me, ye that work iniquity. 
 
 24 Therefore ' whosoever heareth these sayings of 
 mine, and doeth them, I will liken him unto a wise 
 
 25 man, which built his house upon a rock : and the 
 rain descended, and the floods came, and the winds 
 blew, and beat upon that house ; and it fell not : for 
 
 26 it was founded upon a rock. And every one that 
 heareth these sayings of mine, and doeth them not, 
 shall be likened unto a foolish man, which built his 
 
 27 house upon the sand : and the rain descended, and 
 
 "> ch. 18. .3. 
 
 ■' Lk. 11. 28; 1 
 
 John 3. 22-24. 
 "Mai. 3. 17, 18; 2 
 
 Thes. 1. 10. 
 
 Num. 24. 4; 
 
 John 11. 51; 1 
 
 Cor. 13. 1, 2; 
 
 Heb. 6. 4-(i. 
 1 Lk. 13. 25, 27 ; 
 
 John 10. 14; 2 
 
 Tim. 2. 19. 
 ' ch. 25. 41 ; Ps. 6. 
 
 8; 2Thes. 1. 9. 
 » Lk. 6. 47-49; 
 
 Ezek. 13. 13-16. 
 
 ances. It is better to translate miracles. 
 Casting out demons is specitied as pro- 
 minent among the miracles wrought by 
 them. Judas'doubtless had some mira- 
 culous gifts, and demons were subject 
 to him as well as to the rest of tlie 
 apostles. And some, doubtless, wlio 
 have been instrumentiil in the conver- 
 sion of souls will be rejected at the 
 day of judgment, 1 Cor. 9 : 37; 1 Cor. 
 13 : 1-3. 
 
 23. Profess. Publicly declare. They 
 had professed to be his; he, in oppo- 
 sition, would profess that he never 
 knew them as his true followers. 
 He had never acknowledged them as 
 such. Depart. Yc belong not to me ; 
 begone then, and .take your true place 
 Hs my enemies. Iniquity. Ye who 
 work unrighteousness, who in charac- 
 ter and action are opposed to conform- 
 mity to the law and will of God. 
 
 2ir-27. In concu'sion, Jesus draws 
 
 A STRIKING CONTK.VST bctWCen tllOSC 
 
 who obey and those who disobey his 
 instructions. Not only are false teach- 
 ers and false professors in danu'i'v of 
 eternal condemnation at the judirmcnt, 
 but also another larger class, tho.-e wlio 
 are hearers but not doers of the word. 
 
 34. These sayings. The discourse 
 lie was uttering. Therefore draws a 
 conclusion from all that he had said. 
 The doing of his words, the acting upon 
 them, implies faith. Works is the evi- 
 dence of faith ; and faith cometh by 
 hearing. I will liken. Shall be 
 likened. Wise means discreet, pru- 
 dent. A rock. Literally, the rock ; or, 
 who built his house on rock, denoting 
 the class of substance on wliich the 
 house was built. Some commentators 
 refer this rock to Christ (1 Cor. 3 : 
 11); others to the words of salvation 
 
 he taught. But he who builds on Christ's 
 words, reall)' builds on Christ. 
 
 25. The stability of a good man's 
 hopes further illustrated. True religion 
 will stand every peril, here represented 
 by rain, floods, and wind, whether in 
 life, at death, or at the judgment. Rain 
 indicates a shower or storm. Floods. 
 The streams, freshet. The imao:ery liere 
 was most vivid before an audience ac- 
 customed to the suddenness and fierce- 
 ness of an eastern tempest. The quantity 
 of water that fell in Palestine between 
 seed time and harvest was very great. 
 At times it descended in torrents. The 
 brooks were suddenly tilled, and small 
 streams were swollen into the likeness 
 of rivers, sweeping away houses and 
 cattle that lay in their way. The value 
 of such a foundation is at once seen in 
 that the house, exposed to such a ter- 
 rible ordeal, fell not. The reason given 
 is, it was founded, more correctly, U 
 1 hftd been founded on a rock. 
 i 36. He that merely hears these say- 
 ; ings, which Jesu-s had" just been uttering, 
 without acting upon them and obeying 
 them, is like a foolish man, one want- 
 ing common prudence and foresight, 
 who built his house upon sand. Sand 
 denotes the material of his foundation, 
 and represents the works, doctrines, 
 and opinions of men, and all other 
 delusive grounds on which unregene- 
 rate men build their hopes for eteniity. 
 It is worthy of notice that both heard, 
 which was" commendable ; both built 
 their house, had their religion, and 
 hoped for future safety and happiness ; 
 but their foundations were ditferent. 
 The house on tlic sand could not stand 
 the fierce beating of rain, torrents, and 
 winds, and it fell. To represent more 
 forcibly the total ruin of this foolish 
 
;06 
 
 MATTHP]\V VII. 
 
 A.D. 28. 
 
 the floods came, aud the winds l>lew, and beat upon 
 
 that house ; and it fell : and great was the fall of it. 
 ■38 Aud it came to pass, when Jesus had ended these 
 
 sayings, 'the people were astonished at his doc- 
 29 trine : for he taught them as one having authority, 
 
 and not as the scribes. 
 
 Mk. 1. 22; Jer. 
 23. 99 ; John 7. 4 
 
 man's liouse, Jesus adds, and great 
 was the fall of it. " The fishermen of 
 Bengal," says Mr. Ward in his View of 
 the Hindoos, " build their liuts in tlie 
 dry season on the bed of sand from 
 wliich the river has retired. Wlieu the 
 rains set in, whicli they do often very 
 suddenly, accompanied with violent 
 nortli-west winds, the water pours down 
 in torrents from the mountains. In 
 one night multitudes of these huts are 
 frequently swept awa_y, and the place 
 where they stood is the next morning 
 nndiscoverable." And thus the man 
 with mere relisjious knowledge, without 
 the corresponding practice, shall be visit- 
 ed with swift destruction, Prov. 12 : 7 ; 
 Isa. 28 : 16, 17. Expecting, it may be, 
 to go to heaven, he shall be cast down 
 to hell. 
 
 28, 29. The impression made by the 
 discourse upon the people. These verses 
 prove conclusively that the Sermon on 
 the Mount is not a mere collection of 
 our Savior's sayings, as some have 
 supposed, but asingle discourse deliv- 
 ered to the multitudes (ch. 4 : 25, aud 
 5 : 1) at the close of liis first general 
 circuit of Galilee. Had ended, llud 
 finished his discourse. The people. 
 In the original, the mnUit iides, ch. 5 : 1. 
 Astonished at his doctrine. At 
 his teachiii^, both its matter and his 
 manner. The reason of this astonish- 
 ment is given : he taught tliem as hav- 
 ting authority. The authority was 
 'mi himself. He spoke as an authorita- 
 tive teacher; not as a mere expounder 
 of the law, but as the Lawgiver him- 
 self, and as the one who should be 
 their final Judge. The truths he uttered 
 were fitted to make a deep impression ; 
 but he uttered them as his own truth 
 (" I say unto you"), and this especiallv 
 fiUed them with wonder. And not 
 as the scribes. Their scribes; the 
 successors of Ezra (Ezra 7:6), a class 
 of educated men, whose duty was to 
 preserve, copy, and expound the Scrip- 
 tures and the traditions. They exerted 
 a commanding influence ; but they spoke 
 
 only with an authority as expounders 
 of the law, arising from their know- 
 ledge of the sacred text, and from the 
 sayings and traditions of tlie Fathers. 
 In showing the spirituality of the law, 
 and the extent of its requirements, 
 Jesus opened the eyes of the people to 
 their shortcomings, and aroused their 
 consciences; but tlxe scribes, dealing in 
 vain and trifling questions, and making 
 void the law through their glosses and 
 traditions (ch. 15 : 1-16), blinded the peo- 
 ple and failed to move them to right 
 feeling and action. 
 
 Remarks. 
 
 1. A censorious spirit is opposed to 
 Christ, invites a like spirit from others, 
 and is self-condemnatory, vers. 1, 2; 
 
 1 Pet. 2 : 23; 1 Cor. 13 : 4-7; Matt. 
 18 : 33, 34 ; Rom. 2 : 1. 
 
 2. If we put ourselves in the place 
 of our Judge, and thus pronounce rash 
 and harsh judgments on others, we 
 shall bring judgments upon ourselves, 
 vers. 1, 2 ; Jud. 1 : 6, 7 ; Rom. 14 : 
 10; 12 : 19. 
 
 3. Sin and selfishness blind men to 
 their own faults, aud make them cen- 
 sorious and sharp-sighted in regard to 
 the faults of others, vers. 3, 4 ; 1 Tim. 
 5 : 13 ; 2 Tim. 3 : 6-8. 
 
 4. To get right ourselves before God 
 is our first duty ; then will we be prepared 
 to set others right. A beam in thine 
 eye unfits thee to take out the mote 
 from thv brother's eye, ver. 5: Rom. 
 
 2 : 19-23 ; Gal. 6 : 1. 
 
 5. A knowledge of oiirselves is the 
 best preventive of evil speaking, and 
 all censoriousness, ver. 5. 
 
 6. We must not form hasty judg- 
 ments, yet we must so' distinguish the 
 characters of men as to adapt our in- 
 structions to them. ScofTers must some- 
 times be let alone, lest our messages 
 drive them to madness and blasphemy, 
 and they prove unnecessarily injurious 
 to themselves and to us, ver. 6. 
 
 7. We should ask wisdom from God 
 
A.D. 28. 
 
 MATTHEW VIII. 
 
 10^ 
 
 to enable us to exercise a rifi;lit spirit 
 toward our fellow-men, and to do our 
 duty to them, feeling eonlident that 
 we shall receive what we ar-k in faitli, 
 for Christ's sake, and according to his 
 will, vers. 7-11 ; James 1 : .5. 
 
 8. Parental tenderness, as exhibited 
 among our fallen race, should inspire our 
 contidenee in the willingness of our 
 most merciful heavenly Father to an- 
 swer all tliose wlio rightly ask him. 
 Though all should forget tlieir little 
 ones, God will not forget liis own, 
 ver. 9; Isa. 49 : 15. 
 
 9. Since God is tlic Father of all, all 
 should act toward one anotlier as 
 brethren. His love and mercy toward 
 us should lead us to exercise a spirit of 
 love and kindness toward others, ver. 
 12; 1 Jolm 3 : 16. 
 
 10. Each one can find in himself the 
 rule of conduct toward his neighbor, 
 ver. 12; Acts 24 : 10; 1 Tim. 1:5; 
 Gal. 5 : 24. 
 
 11. The difficulties attending the be- 
 ginning and tlie continuing a life 
 of piety should not discourage any, 
 but rather excite them to greater earnest- 
 ness. It is the violent who seize upon 
 the kingdom of heaven, vers. 13, 14; 
 Matt. 11 : 12. 
 
 12. Beware lest je be deceived by 
 appearances, and ye be led to tliink 
 that there is safety, even for the short- 
 est time, in following the multitude to 
 do evil, ver. 14; Prov. 16 : 25. 
 
 13. Thougli we are not to be censori- 
 ous or rash^ in judging, it is our duty 
 to pi"ove all tilings, and hold fast to 
 that wliicli is good, and decide by tlie 
 fruits between true and false teachers, 
 sis well as between true and false doc- 
 trine, ver. 15-20 ; Jer. 23 : 16 ; 2 Cor. 
 11 : 13; 1 Thess. 5 : 21 ; 2 Tim. 3 : 5. 
 
 14. Profession without the corre- 
 sponding practice is worthless, vers. 
 21-23; ch. 25 : 11, 12. 
 
 15. Clu-i-t will be our final Judge, 
 ver. 22; Acts 17 : 31. 
 
 16. Doing the will of God is a sure 
 test of our diseipleship, ver. 21; John 
 6 : 40 ; 1 Thess. 4 : 3. 
 
 17. Christ is our Lawgiver, vers. 24, 
 29; Acts 3 : 21, 22. 
 
 18. Those who build on Christ by a 
 living faith and a hearty obedience (the 
 two are inseparable) shall stand against 
 every trial, vers. 24, 25 ; 1 Pet. 2 : 6. 
 
 19. All hopes founded on human 
 merit shall perish; many who now 
 weep, pray, and fast shall be lost be- 
 
 cause they made these and not Christ 
 their dependence, vers. 26, 27; Isa. 
 28 : 17; Prov. 11 : 7. 
 
 20. Hearing and not doing will only 
 increase our eondenmation, ver. 27; 
 John 15 : 22. 
 
 21. Take heed lest ye lu-ar these doc- 
 trines of our Lord, and wonder, despise, 
 and perish. Rather receive tliem in faith 
 with true love and admiration, and prac- 
 tice them in life, vers. 28, 29 ; Acts 13 : 
 40, 41. 
 
 CHAPTER VIII. 
 
 By the Sermon on the Mount, Matthew 
 liad strikingly presented Jesus as a 
 teacher; his words were in keeiiing 
 witli and eonfinnatory of his Messiah- 
 ship. He now proceeds in this and the 
 following chapter to illustrate his mira- 
 culous power, by giving a selection of 
 his miracles. These our Lord jier- 
 formed in proof of his divine mission, 
 ch. 11 : 4, 5 ; John 9 : 3-5 ; 10 : 25, 37 ; 
 2 : 22. The Jews generally expected 
 that the Messiah would work miracles, 
 John 7 : 31; Matt. 12 : 38; Luke 11 : 
 16, 17; so also did John the Baptist, 
 ch. 11 : 3. The miracles of Christ were 
 designated by several words, according 
 to the lights in which they were view- 
 ed. When they were specially regarded 
 as evidences of his divine mission, they 
 were called (.«/?(««), .siff7is (ch. 12 : 39; 
 John 2 : 11); when as the manifesta- 
 tion of supernatural power, they were 
 called (dunameis), mighty icork.f, corre- 
 sponding more strictly to the word mir- 
 acles in common English usage (ch. 11 : 
 20 ; Mark 9 : 39) ; when as extraordina- 
 ry and portending phenomena, exciting 
 astonishment or terror, they were called 
 (tei-ata), wcnukrs (John 4 : 48; Acts 2 : 
 22) ; and when viewed in a still more 
 general and comprehensive light, as 
 something completed and to he reflected 
 on, the natural acts and product of His 
 being, they were called (oya), vm-kii 
 (John 7 : 3, 21). In the Common Ver- 
 sion, the first of these is translated 
 variously by the words sir/nx, miradex, 
 and iDonders ; the second by mighty wwA-.s, 
 mighty deeds, ivonderful works, and mira- 
 cle's : the third by umiders ; and the 
 fourth by vmrks and deeds. 
 
 To get a full and correct conception 
 of the miracles of Christ, they should 
 be viewed in all these aspects. They 
 were not simply the manifestations of 
 a sui)eruatural power, but also the pro- 
 
108 
 
 MATTHEW VIII. 
 
 A.D. 28. 
 
 The healing of a leper ^ of the Centurion'' s servant, of Peter^s icife^s 
 mother, and of many others. 
 
 VIII. WHEN he was come down from the mountam, " Mk. i.-i')-i4: Lk. 
 great multitudes followed him. \i'^u ^iktl'. 
 
 2 " And, behold, there came a leper and worshiped ii-i4. ' 
 
 duct of a power inherent in our Lord, 
 the natural fruits, the outworkings of 
 his own divine nature; they were not 
 merely adapted to deeply impress the 
 mind and excite astonishment or ter- 
 ror, but they were also the signs, the 
 evidences of himself, and of the truth 
 of which he was the embodiment. 
 They were, in tine, the supernatural 
 phenomena produced by his own power 
 in proof of his divine mission. It is not 
 necessary to suppose them either a viola- 
 tion or a suspension of the laws of nature. 
 If they were above nature, they were not 
 against nature. " All phenomena which 
 are not explicable from the known or 
 unknown laws of earthly development 
 are not, for that reason, necessarily 
 violations and suspensions of the laws 
 of nature ; rather they are themselves 
 comprehended under a higher general 
 law, for what is divine is truly accord- 
 ing to law. Tliat which is not divine 
 is agaiust nit.ire ; tlie ceal miracle is 
 natural, but in a higher seuse." — Ols- 
 HAUSEN. Somj W(^uld have us suppose 
 that the discipl.'-i mi<to)k: natural events 
 for miracles; auil others, that the Evan- 
 gelists relate tni/t/t-t or legends, and not 
 histories. But such suppositious are 
 more incredible thau miracles them- 
 selves. 
 
 Such were the miracles of Christ. 
 When, however, we speak of miracles, 
 not of Clirist only, but of all the mes- 
 sengers of God, as recorded in the 
 Scriptures, we must geueralize our de- 
 tinitioa. They were supernatural acts 
 and occurrences, wrought by supernatu- 
 ral power either inherent or conferred, 
 in proof of tiie divine authority of the 
 messengers of God. 
 
 1. Great multitudes. This verse 
 is closely connected with the foregoing 
 chapter, and is an additional proof that 
 the Sermon on the Mount was a single 
 discourse, delivered at one time and 
 place. Having descended the mountain, 
 many groups, crowds, grftt undiitwiex, 
 A vast, promiscuous assemblage, follow 
 him. 
 
 3-4. Healing of a i.eper. Mark 1 : 
 40-4o; Luke 5 : \:l-W. 
 
 2. Behold there came. Thisplahi- 
 Ij' implies that the leper met Jesus on 
 his descent from the mountain. It 
 should be noticed that neither Matthew, 
 Mark, nor Luke fixes the place of this 
 miracle with cei-tainty. A leper. A 
 person afflicted with leprosy, a most 
 fearful and foul skin disease, peculiar to 
 Egypt, Palestine, Syria, and some other 
 portions of the east. In its wor^-t 
 fonn it was the most terrible of all 
 diseases, and absolutely incurable. It 
 is described, with certain enactments 
 respecting it, in Lev., chapters lo and 
 14. It probably began internally, after 
 which it showed itself iu swellings, 
 scabs, bright spots, or slight reddish 
 eruptions, grouped in circles, covered 
 with a shiny scale or scab. The dis- 
 ease was not contagious, though often 
 it became hereditary for generations. 
 Its progress was not generally rapid. A 
 leper from his birth sometimes lived as 
 many as tifty j'cars ; while those after- 
 ward infected, sometimes as many as 
 twenty. It was iurticted sometimes as 
 a special judgment for sin, and hence 
 was called a plag>w or Ktroke, Num. 12 : 
 10; 2 Kings 5 : 27; 2 Chron. 26 : 20. 
 
 Whether this disease is identical with 
 modern leprosy has been much disputed. 
 The latest testimonies favor the belief 
 that, under certain fonns, it continues 
 to prevail. Dr. Thomson ( TTie Land 
 and the Book, vol. ii. p. 519) thus de- 
 scribes the most aggravated form, as wit- 
 nessed at present in Palestine : " The 
 scab comes on by degrees, in different 
 parts of the body; the hair falls from 
 the head and eyebrows ; the nails loosen, 
 decay, and drop off; joint after joint 
 of the lingers and toes shrink up and 
 slowly fall away. The gums are ab- 
 sorbed, and the ' teeth disappear. The 
 nose, the eyes, the tongue, and the 
 palate are slowly consumed ; and finally 
 the wretched victim shrinks into the 
 earth and disappears, while medicine 
 has no power to stay the ravages of 
 
A.D. 28. 
 
 MATTHEW VIII. 
 
 him, saying, Lord, if thou wilt, thou canst make 
 
 3 me clfiin. And Jesus put fortli /lis hand, and 
 touched him. saying, I will ; be tliou clean. And 
 
 4 immediately his lein-osy Avas cleansed. And Jesus 
 saith unto him, See thou tell no man ; but go thy 
 
 109 
 
 thiB fell disease, or even mitigate senbi- 
 bly its tortures." 
 
 Tliis disease is a striking' emblem of 
 >sin aud its Lllccts. The leper was re- 
 garded as liuelean ; he wab tu rend his 
 garments, let his hair hang down di- 
 slievelled, wear garments of mourning 
 as for the dead, and live in exelusion 
 outside the camp or city. So strictly 
 was this last regulation enforced, that 
 neither Miriam, the sister of Moses, nor 
 King Uzziah was exempted from ii, 
 Num. 12 : 15 ; 2 Chron. 'M : 21. He was 
 to warn ott' every one wliom he happened 
 to meet by crying, Unclean, unclean 1 
 Every one aud every thing he touched 
 was detiled. Leprosy was indeed re- 
 garded as a living death (Josepli. Antiq. 
 lii. 11, 3). Thus, not only was he 
 while diseased to be excluded from 
 society, as if in effect dead, and to 
 wear garments of mourning, as for 
 the dead; but if healed, he was to be 
 cleansed by the same means as for un- 
 eleanness through touching or handling 
 the dead. Num. 19 : 13-20; Lev. 14 : 
 4-7. And thus sin affects the soul, 
 ]iervading the whole being, rendering 
 it unclean, separating it from God, ]iro- 
 dueing spiritual death, unlitting it for- 
 ever for heaven and the company of 
 the holy, and insuring its eternal bar.- 
 ishment, as polluted "and abominable. 
 It was indeed wisely ordered that such 
 a type of the sinner should be cleansed 
 immediately after the wonderful dis- 
 course of our Lord. That, this was an 
 aggravated case of the disease is evi- 
 dent from the language of Luke, "a 
 man full of leprosy;" it covered his 
 whole body from head to foot. 
 
 Worshiped him. This expression 
 applies either to adoration to God or 
 to reverence to maii. See eh. 2 : 2. 
 We have no reason for supposing that 
 this leper apprehended the divine nature 
 of Jesus, or that he did more than bow 
 down befoi'e him, thereby expressing 
 soecial respect and reverence. Ilis par- 
 ticular acts of homage are described 
 by Murk (1 : 40) and Luke (.5 : 12) 
 86 kneeling aud falling on his face. 
 
 j Lord. This tei-m was applied as a title 
 I of address to God and to man, signi- 
 I tying, according to circumstances, ISir, 
 or Mtuter, or Mmt Revered One, or Je- 
 hom/i. As the leper bows before this 
 great Teacher and Worker of miracles, 
 I the idea of Master most appropriately 
 I tits his language. If thou Avilt thou 
 j canst. If thou art willing, thou art 
 I aide. The leper had strong faith in 
 I tlie miraculous power of Jesus, but 
 j had a doubt about his willingness to 
 I exercise it on such an object, on one 
 j io unclean. Contrary to Jewish usage, 
 1 c had come near to Jesus ; but his 
 case was urgent. Would Jesus be will- 
 ing V Possibly he would yield to his 
 inii)ortuuity ; at best, the leper deter- 
 niined to rest his case on the will of 
 Jesus alone: If TIiou imlt. Make me 
 clean. Cleanse me; heal my leprosy, 
 and thus remove my uncleanness. 
 i 3. Jesus imme<diatelj' showed his 
 Avillingness to exert, even in this case, 
 his miraculous power, and, contrary to 
 law, he stretched forth his hand and 
 touched him. But Christ was himself 
 the Lawgiver and the fultiller of the 
 law. As it was in hamiony with the 
 law of the Sabbath to do good and 
 fave life, so was it with the law of 
 leprosy to remove the disease and the 
 detilement. But Jesus himself was 
 purity. He purified, but contracted no 
 imcleanness. Before his power, as 
 symbolized by stretching forth his 
 hand and touching him, the leprosy 
 fled, and the leper was cleansed. How 
 beautiful and striking his language, 
 corresponding to that of the leper, I 
 will; be thou clean, or cleansed. 
 And instantly his leprosy was cleansed ; 
 he was freed from the disease and from 
 its uncleanness ; or, as Mark says, " The 
 leprosy departed from him, and he was 
 cleansed." 
 
 4. Tell no man. Our Lord frequent- 
 Iv gave such prohibitions as this, eh. 9 : 
 :;0 ; 13 : 10 ; Mark 5 : 43 ; 7 : 36, etc. 
 His reasons for them were various, 
 nccording to circumstances. As a gene- 
 ral principle, they accorded with his 
 
no 
 
 MATTHEW YIII. 
 
 A.D. 28. 
 
 way, show thyself to the priest, and offer the gift 
 that Moses commanded, for a testimony unto them. 
 
 5 ^ And when Jesus was entered into Capernaum, 
 
 there came unto him a centurion, beseeching him, * Vn ^-c'^f's^il* 
 
 6 and saying, Lord, my servant lietli at home sick of piiiiem. 16. ' 
 
 t^entle and modest bearins;, and with 
 the pcacefulness and spirituality of his 
 Idngdom (ch. *13 : 16-20), wliich came 
 not with observation, Lulce 17 : 20. 
 In some eases lie would rejiress rather 
 than encourage the excitement of the 
 people, who sometimes beset him iu 
 such crowds as greatly to trouble him 
 (Mark 3 : 9, 20), and would even 
 make him a temporal king, John 
 6 : 15. In other cajjes he doubtles:; 
 had the good of the persons healed 
 specially in view. In this instance the 
 prohibition was temi)orary, binding 
 upon him till he should go and show 
 himself to the priest; "See thou tell 
 no one; but go and show," etc. In 
 other words. Go at once to the priest ; 
 tell no one, lest thou be delayed from 
 the performance of this duty ; or lest 
 the report reaching him that thou art 
 the man that was healed, he be pre- 
 judiced against thee, and from malice 
 he refuse to acknowledge thy cure. 
 That the man disobeyed, greatly to the 
 inconvenience of Jesus, appears from 
 Mark I : 45, which suggests still an- 
 other reason for enjoining silence. 
 
 Go show thyself, etc. Go to Jerusa- 
 lem, where the officiating ])riests were, 
 present the appointed offerings of puri- 
 fication, according to the law. Lev. 14 : 
 1-32. This would free both Jesus and 
 the one healed from the imputation of 
 any disregard of the Mosaic law. There 
 were two stages of purification, the 
 second beginning on the seventh day 
 after his showing himself to the priest. 
 They consisted of purifying ceremonies 
 and offerings, uniting confessions of 
 sin and pollution with grateful acknow- 
 ledgment of God's niercy. As the 
 leprosy was a striking type of sin, so 
 the ceremonies of cleansing were typi- 
 cal of the forgiveness of sin and jus- 
 tification through the blood of Christ, 
 and of the anointing of the Holy Spi- 
 rit for sanctification, Ileb. 10 : 21, 23 ; 
 1 John 2 : 20. A testimony to 
 them. To the people that he wa- 
 cured, and that he might be safely 
 admitted again into society. The leper 
 had been pronounced unclean by the 
 
 priest, and the priest alone could pro- 
 nounce him clean, and readmit him 
 into the congregation. 
 
 5-13. Heading of the Centurion's 
 Servant. Luke 7 : 1-10. Luke places 
 this immediatelj' after the Sermon on 
 the Plain. There is no inconsistency 
 between tlie two Evangelists, since 
 Matthe w here makes a sek^ction of our 
 Savior's earlier miracles, without strict 
 regard to chronological order, and his 
 language does not closely connect this 
 with the preceding miracle. The pro- 
 minence of the individual whose servant 
 was healed, the commonness of palsy 
 and the difliculty of its cure, the healing 
 of the individual without touching 
 or even seeing him, may have been some 
 of the reasons for the selection and 
 position of this miracle. When Jesus 
 was entered. As he entered. The 
 expression is indefinite. Capernaum had 
 become his principal residence (see ch. 
 4 : 13) and the centre of his operations. 
 To it he frequently returned from his 
 preaching tours. On one of these occa- 
 sions, as he entered Capernaum, there 
 came to him a centurion, who was a 
 Roman officer commanding a hundred 
 men. He was probably in the service of 
 Herod Antipas, and stationed at Caper- 
 naum, as an important provincial town 
 and a place of considerable traffic on the 
 Sea of GaUlee, to preserve order there 
 and in the adjacent countiy. He was a 
 Gentile (ver. 10), but seems to have 
 been strongly attached to the people and 
 worship of Jehovah ; and to have regard- 
 ed Jesus as without doubt a " teacher 
 come from God," and probably as the 
 Messiah, the Redeemer of Israel. 
 
 0. Lord. This title here expresses 
 great i-everencc, and an acknowledg- 
 Tuent of the high rank and dignity of 
 Jesus as a great teacher, or the Messiah. 
 It is not necessary to suppose that the 
 centurion conceived of him as " God 
 manifested in the flesh." See on ver. 2. 
 My servant. Literally, my boy, a fa- 
 miliar way of styling a domestic ser- 
 vant. From Luke we learn that he was 
 speciallj- beloved by his master. Palsy. 
 In Greek, a paralytic, a word which wa.* 
 
A.D. 23. 
 
 MATTHEW VIII. 
 
 Ill 
 
 7 the palsy, grievously tormented. And Jesus saith 
 
 8 unto him, I will come and heal him. The centu- 
 rion answered and said. Lord, >' I am not worthy that 
 thou shouldest come under my roof : but ^ speak 
 the Avord only, and my servant shall be healed. 
 
 9 For I am a man under authority, having soldiers 
 under me : and I say to this inan, Go, and he goeth ; 
 and to another, Come, and he cometh ; and to my 
 
 10 servant. Do this, and he doeth it. When Jesus 
 heard it, he marveled, and said to them that fol- 
 lowed. Verily, I say unto you, I have not found so 
 
 11 great faith, no, not in Israel. And I say unto you, 
 That =' many shall come from the east and west, and 
 shall sit down with Abraham, and Isaac, and Jacob, 
 
 yLk. 1.5. 19,21. 
 ^ vers. 16, 2(j ; ch, 
 
 9. 6, 7; Ge. 1. 1- 
 
 3 ; Lk. 4. 35, 36 ; 
 
 Johu 4. 50; 11. 
 
 43. 
 
 Lk. 1.3.29; Mai. 
 1.11; Gen. 12.3; 
 Rom. 15. 9-12. 
 
 applied to one siifferinsi from any morbid 
 relaxation of the nerves, loss of sensa- 
 tion or voluntary motion, including par- 
 alysis and apoplexy. See on 4 : ~4. The 
 present case was a severe one. He was 
 sutTering extreme pain, grievously 
 tormented ; and Luke adds, "about to 
 die." "Paralysis, with the contraction 
 of the joints, is accompanied with strong 
 pain, and when united, as it much of ten- 
 er is in the hot climates of the East 
 and of Africa than among us, with teta- 
 nus, both causes extreme sulfering and 
 would rapidly bring on dissolution." — 
 Tkench. 
 
 7, 8. Jesus at once declared his readi- 
 ness to come and heal the centurion's 
 servant ; but the centurion felt unworthy 
 to have the Savior honor his dwelling 
 with his presence. He not only felt 
 that lie was a Gentile, a heathen, but 
 doubtless also his own spiritual lowli- 
 ness, his deep sinfulness ; and hence un- 
 worthiuess to receive under his roof the 
 great Redeemer of Israel. He would, 
 therefore, have Jesus speak the word, 
 or literally, say in a word, and his servant 
 would be healed. In the use of a single 
 word he believed Jesus could cure his 
 sen-ant. 
 
 9. The reason for thus believing he 
 now states. He knew both what it was 
 to be under authority and what to exer- 
 cise authority. His power was, indeed, 
 limited ; but even his word was promptly 
 and faithfully obeyed. If the word of a 
 subordinate officer like himself received 
 such obedience, how much more the 
 word of one whose rank was so exalted, 
 and wiio was manifestly a sovereign over 
 all diseases. Servant. A different 
 word from the one translated servant in 
 
 verse 6, and may mean either a soldier 
 attending him as an officer, or a domestic. 
 It properly means a bondman, or slave, 
 though it is also used to express the ser- 
 vice of choice and devotion. See 1 Cor. 
 7 : 21 ; Gal. 3 : 28 ; Col. 3 : 11 ; John 
 15 : 15 ; Rom. 6 : 16 ; 1 Cor. 7 : 23. 
 
 10. Marveled. Wondered at, and 
 beheld his faith with admiration. As a 
 man, Jesus exercised the various facul- 
 ties of the human soiil. This instance 
 of faith excited the surprise or wonder 
 of his human nature ; to his divine 
 nature all was known, nothing was new 
 or strange. No, not in Israel. Not 
 even in Israel, the chosen people of God. 
 Israel was applied to the ten tribes after 
 they separated from Judah ; but after 
 the captivity it was applied to the whole 
 nation as settled in Palestine. This was 
 the first instance of faith in Christ's 
 power to heal at a distance. And this 
 great faith M^as found not in some favor- 
 ed Israelite, but in one far less privileged 
 and favored — a Gentile! Faith was a 
 frequentand special object of our Savior's 
 praise, ch. 15 : 28 ; Luke 7 : 50. 
 
 11. I say unto you. "Notonlydol 
 solemnly declare this Gentile to be more 
 enlightened as to my authority and 
 power than any Jew whom I have met 
 with ; but I also solemnly declare that 
 this superiority of faith will one day be 
 exhibited by multitudes." — J. A. Ai-ex- 
 ANDER. From the east and Avest. 
 From the Gentiles, not only those near, 
 but also those most distant; from all 
 parts of the earth, Isa. 45 : 6 ; 49 : 6. 
 Sit down. Rather, red'me at table, ac- 
 cording to the custom of the time of 
 reclining upon beds or couches at their 
 feasts or banquets. The blessings of 
 
112 
 
 MATTHEW VIII. 
 
 A.D. 28. 
 
 12 in the kingdom of heaven. But *" the children 
 of the kingdom ' shall be cast out into outer dark- 
 ness : there shall be weeping and gnashing of teeth. 
 
 13 And Jesus said unto the centurion, Go thy way ; 
 ^ and as thou hast believed, so be it done unto thee. <i ch. 9. 29. 
 And his servant was healed in the selfsame hour. 
 
 •-ch. 21.43; Ro.a 
 
 25-29. 
 ■^ch. 22. 1.3; Lk. 
 
 13. 28 ; 2 Pet. 2. 
 
 17 ; Jude 13. 
 
 the Messiah's reign had been represented 
 in prophecy by a feast, Isa. 2o : 6. To 
 recline at table with Abraham, Isaac, and 
 Jacob, the fathers of the nation, was to 
 the Jewish mind a representation of the 
 highest honor and the greatest happiness. 
 " According to Jewish notions, splendid 
 banquets with the patriarchs formed 
 part of the happiness enjoyed in Mes- 
 siah's kingdom." — Meyer. Many Gen- 
 tiles shah become spiritual descendants 
 of the fathers in faith (He)). 11 : 8-10), 
 participators of the kingdom of hea- 
 ven, both below (Cul. 1 : lo) and above. 
 Rev. 19 : 9. Compare Luke 14 : 1.5-34. 
 
 12. The children of the kingdom. 
 The Jews, the natural heirs of the patri- 
 archs, to whom were committed the 
 oracles of God, whose were the adoption, 
 the covenants, and the promises, but 
 who were disinherited on account of 
 unbelief, Rom. 3:2; 4 : 11, 13, IG ; 9 : 
 4, 31, 32 ; 11 : 7-10, 20. Outer dark- 
 ness. The figure of a feast is still con- 
 tinued. Feasts were always held toward 
 evening, and frequently protracted to a 
 late hour, Luke 13 : 38. When Judas 
 went out from the supper of the Lord 
 it was night, John 13 : 30. The ban- 
 queting house is lighted up ; within is 
 joy and festivity, but without is dark- 
 ness. The streete are narrow and filthy, 
 and unillumined by any light whatever. 
 To be cast out into the outer darkness 
 in the chilly night, such as they have in 
 I the East ; to rove around the filthy streets, 
 - exposed to robbers and ferocious dogs, 
 were the opposite of enjoying the feast 
 within, a vivid representation of the spi- 
 ritual blindness and the miserable con- 
 dition of those who had been so highly 
 privileged with the law and the pro- 
 phets, and with the first announcement 
 of the glad tidings of salvation, and yet 
 who were rejected on account of unbe- 
 lief. Their disappointment and misery 
 are further represented by their weep- 
 ing and gnashing, grinding, grating, 
 of teeth. More correctly, i/ie uvcplu;/ 
 and the gruxshing of teeth, referring to the 
 well-known misery in hell, They will 
 
 be like children torn from the feast, and 
 at night cast from the house of their 
 fatlier into the darkness without, where 
 they will be heard giving vent to their 
 disappointment, rage, and grief. Thus 
 is represented not only their spiritual 
 wretchedness and bhndness here (Rom. 
 
 i 11 : 8-10), but their terrible doom here- 
 
 I after, ch. 23 : 13 ; 2.5 : 30. 
 
 I 13. Having made this application of 
 
 1 the centurion's faith to the rejection of 
 
 I Israel and the calling of the Gentiles, lie 
 proceeds to heal the sen'ant. As thou 
 
 j hast believed. Rather, As thou duM 
 Miciv., in muliing this request. Jesus 
 docs not make faith a ground of merit, 
 
 I but rather a rule by which he gauges his 
 gifts of mercy and grace. The healing 
 corresponded with and was in propor- 
 tion to his faith, " As thou didst believe, 
 be it done to you." Alexander most 
 strangely remarks that this, and later 
 mstances of healing persons on the faith 
 of others who represented and interceded 
 for them, afford " a beautiful analogy in 
 favor of baptizing children on the faith 
 of their parental sponsors"! Much 
 better could he have said tliat they afford 
 a beautiful analogy of the salvation of 
 certain individuals on the faith of otliers ! 
 But faith by proxy, either in baptism or 
 s.alvation, is equally unscriptural. We 
 wait to see a single example of either 
 adduced from the word of God. Any 
 thing that is not taught in Scripture, and 
 indeed is contrary to Scripture, can not 
 have any scriptural analogy. It is also 
 worthy of notice that the centurion did 
 not represent or stand in the place of his 
 servant; he did not exercise faith for 
 him, but rather for himself, that his 
 servant, whom he tenderly loved, might 
 be restored to him, that he might 
 continue to enjoy his faithful service. 
 Self-same hour. The Greek word 
 hour originally meant a definite space of 
 time, fixed by natural laws. Hence it 
 was applied to the seasons of the year, 
 and the divisions of the day, especially 
 to the twelve parts of the day from sun- 
 rise to sunset. Here it seems to mean 
 
A.D. 28. 
 
 MATTHEW VIII. 
 
 113 
 
 14 "And when Jesus was come into Peter's liouse, 
 he saw Hiis wife's motlier laid, and siek of a fever. 
 
 15 And he touched her hand, and the fever left her : 
 and she arose and ministered unto them. 
 
 16 s When the even was come, they brouglit unto 
 him many that were possessed witli devils : and he 
 cast out the spirits with Ititi word, and healed all 
 
 'Mk. 1.29-34; Lk. 
 
 4. ;38-41. 
 ' 1 Cor. 9. 5. 
 
 eMk. 1.32,34; Ac. 
 
 10. 38. 
 
 an indefinite short duration, tlie tune or 
 moment that Jesus uttered tlie word, at 
 that iuMaid, Luke 7 : 6, 10. 
 
 Frt)ni the fuller aecount of this mira- 
 cle in Luke 7 : 1 ; 10, it appears that 
 the centurion first sent the elders of 
 the Jews to Jesus, and then his friends 
 to him, bearing the messaj^e which in 
 Matthew seems to have been delivered 
 by the ceuturion personally. But it 
 was common then as now to speak of 
 a person doing wliat was done by oth- 
 ers under his direction. Thus Jesus 
 is said to baptize, when he oulj' bap- 
 tized by his disciples, John 4:1; see 
 also 19 : 1. Possibly the centurion fol- 
 lowed his friends, his earnestness having 
 overcome his modesty. 
 
 14-17. Healing of Peter's wife's 
 
 MOTHER AND MANY OTHERS. Mark 1 : 
 
 29-34 ; Luke 4 : 3.S-41. 
 
 14. This miracle, like the preceding, is 
 selected without strict regard to chrono- 
 logical order, and presents an example of 
 a more private and domestic character, 
 and of another common and danger- 
 ous disease. When Jesus was come 
 into the house of Peter. According 
 to Mark 1 : 2'.^ tliis took place in the 
 house of Simon and Andrew, imme- 
 diately after healing a demoniac in the 
 synagogue at Capernaum on the Sab- 
 bath. Although Andrew and Peter 
 were natives of Bethsaida, which means 
 a fishery, a house or place for fishing 
 (John 1 : 44), and was applied to two 
 or more villages on the lake, it seems 
 that they had taken up tlieir residence 
 at Capernaum. Wife's mother. 
 Mother-in-law. Peter was ^married. 
 Many years after this, as kite as a.d. 57, 
 Paul refers to Peter's wife as living 
 and accompanying her husband on his 
 missionary tours, 1 Cor. 9 : -5. The 
 Romish doctrine of clerical celibacy is 
 unauthorized by Scripture, Heb. 13 : 4. 
 Laid, sick of a fever. Lying, 
 prostrate, sick of a fever. In Pa- 
 lestine, fevers were among the most 
 cotjunou and the severest iullictions 
 
 under which the people suffered. The 
 disease in the present instance was a 
 malignant one; for Luke says that she 
 was "taken with a great" or "violent 
 fever." In the vicinity of Capernaum, 
 fevers of a malignant type are still 
 prevalent, especially in "the summer 
 and autumn. On entering the house, 
 they tell Jesus of her illness (Mark 
 1 : 30), iind entreat him to exercise his 
 power in her belialf , Luke 4 : 38. 
 
 1.5. As in the case of the leper, at the 
 touch of Jesus the fever left her; and 
 as an evidence of the perfect cure, she 
 arose and ministered to him. The 
 most ancient and best authorities read 
 fdm instead of them. The fever did not 
 leave her, as is common by natural 
 means, weak and exhausted. As one 
 fully restored, she at once attended to 
 her household duties ; ministered, 
 waited on the table, and served Jesus 
 with food. 
 
 1(5. Even. Old English for evening. 
 According to Mark and Luke it was at 
 the setting of the sun. Various reasons 
 may be given for the people bringing 
 thiiir sick to Jesus in the evening. It 
 was the cool of the day, and there- 
 fore the best time for bringing the 
 sick. It was the Sabbath clay, and 
 they may have preferred to wait till 
 its close, at the setting of the sun, 
 before bearing their sick to Jesus. 
 During the day it became generally 
 known that he was in the city, and 
 the news of the healing of the demo- 
 niac in the synogogue (Mark 1 : 23, 28) 
 spread among the people. Hence, 
 " all the city was gathered together at 
 the door" " (Mark" 1 : S3); and they 
 brought to him many that were pos- 
 sessed with devils, with demons, ch. 
 4 : 24. The demons recog-nized Jesus 
 as the Christ, crying out, "Thou art 
 the Chi-ist, tlie Son of God," Luke 4 : 
 41. With his Avord. With a word. 
 A single word from Jesus was all-suffi- 
 cient." And he healed all that were 
 ])rought to him, sick with various dis- 
 
114 
 
 MATTHEW VIII. 
 
 A.D. 28. 
 
 17 that were sick : tliat it might be fulfilled which 
 was spoken by Esaias the prophet, saying, '' ' Himself 
 took our infirmities, and bare oar sicknesses.' 
 
 •■Is. 53.4; Heb. 9 
 28 ; 1 Pet. 2. 24. 
 
 Jesus crosses the lake ; stills a storm : heals the Gadarene 
 demoniacs; and returns to Capernaum. 
 
 18 ' NOW when Jesus saw great multitudes about 
 him, he gave commandment to depart unto the 
 
 19 other side. ''And a certain scribe came and said ^ Lk. 9, 57, 58. 
 unto him, Master, I will follow thee whithersoever 
 
 Mk. 4. 35-41 : Lk. 
 8. 22-25. 
 
 eases. Here, as well as in ch. 4 : 33, 
 24, we get a j^limpse of the vast num- 
 ber of miracles he performed. 
 
 17. Matthew pauses here a moment 
 to show that tliis was a direct f ultillment 
 of prophecy. This peculiarity of Mat- 
 thew above the other Evangelists is a 
 strong evidence that he wrote his 
 Gospel especially for the Jews. The 
 prophecy here quoted is found in Isa. 
 53 : 4. The Evangelist gives a trans- 
 lation of his own, which is in strict 
 accordance with the meaning of the ori- 
 ginal Hebrew. Himself took our in- 
 firmities, and bare our sicknesses. 
 He took them upon himself, and bore 
 them himself, lifting up, c.irrying, and 
 removing them. He was " touched with 
 the feeling of our infirmities." In his 
 compassion for the sick, and in his 
 sympathies for them, he suffered with 
 them in his human nature. Thus, he 
 wept at the grave of Lazarus (John 11 : 
 35), and sighed over the deaf man, 
 Mark 7 : 34. What exhaustion of body 
 must his sympathy^ which was so much 
 purer and more intense than that of 
 other men in their depraved state, 
 have produced in connection with the 
 preaching and labors of the day. It 
 must also be remembered that bodily 
 sickness is a part of the sorrow which 
 sin lias occasioned. His miracles were 
 typical of the great work which he 
 was to accomplish for the soul, by 
 taking our place, " being wounded for 
 our transgressions" and "bruised for 
 our inicjuities." They shadowed forth 
 also the perfect redemption of our 
 bodies from all the effects of sin, when 
 they should rise incorruptible and im- 
 mortal. The whole life of Jesus, too, on 
 earth was one of humiliation and suf- 
 fering, culminating in death upon the 
 cross. 
 
 It w&i only in view of the great fact 
 
 that he was the Christ, and that he was 
 to make an atonement for sin by taking 
 the sinner's place, tliat he performed 
 miracles, and went about preaching the 
 Gospel and doing good. By viewing 
 sickness as the effect of sin, and mira- 
 cles as a part of his work as the Ulirist, 
 typifying the removal of all the effects 
 of sin, and, in connection with his great 
 sympathy as the Redeemer, producing 
 in him bodily suffering, we see here a 
 beautiful fuUilbnent of this prophecy. 
 It began to be fulfilled by the removal 
 of the lesser evils of sin. Compare 1 
 Pet. 2 : :M. 
 18-37. Jesus embarks upon the 
 
 LAKE AND STILLS THE TEMPEST. Just 
 
 previous to embarking, some incidents 
 are related, illustrating the nature of 
 Christ's kingdom, and the requirements 
 of discipleship, Mark 4 : 35-41 ; Luke 
 8 : 33-35 and 9 : 57-<53. 
 
 18. Now when Jesus saAV, etc. 
 And Jesus seeing great, etc. This ex- 
 pression ii indeiinite as to time, and 
 does not necessarily connect the inci- 
 dents and miracle here related with tlio 
 foregoing. It was common for Jesus 
 to be attended with multitudes, and thus 
 there were many times when this could 
 have occurred. The incidents here re- 
 lated come in very aptly after showing 
 the fultiUment of Isaiah's prophecy in 
 Jesus. Alexander thinks he finds here 
 the reason for Matthew's selection of 
 the following miracle, and the attending 
 circumstances, though they probably oc- 
 curred at a later period. According to 
 Mark 4 : 35, this crossing the lake oc- 
 curred on the evening after teaching in 
 parables by the sea-side. Unto the 
 other side. To the eastern side of the 
 lake. 
 
 1!). A certain scribe. And one, 
 a scribe, came. See on ch. 5 : 30. It 
 was a rare occurrence for a scribe to 
 
A.D. 28. 
 
 MATTHEW Mil. 
 
 115 
 
 20 thou goest. And Jesus saith unto ]iim, The foxes 
 have holes, and the birds of the air luioe nests; but 
 ' the Son of man '" hath not where to hvy hia head. 
 
 21 " And another of his disciples said unto him, Lord, 
 
 22 " sulfer me first to go and bury my father. But 
 
 I <-h.lti. 1.3; P8.80. 
 
 17; Dan. 7. la. 
 '":iC()r. S. 'J. 
 " Lk. 9. 59. (>0. 
 "ch. 19. 29; 1 Ki. 
 
 19. 20, 21. 
 
 come to Jesus, and offer to become his 
 constant attendant. Master. Teach- 
 er. I will follow, etc. I Mill 
 become thy constant attendant, shar- 
 ing with you toils, dangers, difficul- 
 ties, and successes, everywhere and at all 
 times. This scribe was probably a pro- 
 fessed disciple, which is implied in ver. 
 ^1 by the words " another disciple," and 
 regarded Jesus as the Messiah ; but, like 
 the disciples in general, had wrong 
 views of the nature uf Christ's kingdom. 
 He expected a temporal kingdom, and 
 would naturally expect, as one of the 
 constant attendants of Jesus, and a prea- 
 cher of the glad tidings, to share in its 
 honors and triumphs. 
 
 20. The reply of Jesus corrects the 
 scribe's false expectation of comfort 
 and worldly advantage in his service, by 
 showing his own unsettled and homeless 
 condition. Jesus does not forbid him ; 
 but rather shows him that, so far from 
 expecting worldly emoluments, he must 
 expect to be a sharer in his poverty and 
 sutferings. Jesus would have him count 
 the cost. It docs not appear upon hear- 
 ing this that he did follow Jesus as a 
 coiistant attendant. He who is not will- 
 ing to give up all worldly prospects for 
 Jesus, is not fit to be a minister of the 
 Gospel. See Luke 9 : 60. The foxes 
 have holes, dens, lurking-places; 
 and the birds of the air, of heaven, 
 have nests, shelters, dwelling-places. 
 Even wild and inferior animals have 
 their places of safety and abode; but 
 I am a pilgrim, without property 
 and without a home. The Son of 
 man. A favorite name with Jesus, 
 by which he loved to style himself, 
 and yet, with the exception of the 
 expression of the martyr Stephen, who 
 Ijeheld his glorifled humanity at the 
 right hand of God (Acts 7 : .5(5), the 
 name is never applied to him but by 
 himself. It is worthy of notice that 
 in the first three Gospels, where the 
 external life of Jesus is narrated, and 
 his human nature brought out i)romi- 
 nently, he more frequently calls himself 
 "the Son of Man;" but in the fourth 
 
 Gospel, where his inner life and divine 
 being are specially brought to view, he 
 styk'S himself more frequently "the 
 Son of God," or simply "the Son." 
 Daniel in foretelling Christ's coming 
 with the clouds of heaven, does not say 
 that he saw the Sou of Man, but "one 
 like tlie Son of Man" (Dan. 7 : 18), 
 which implies that, notwithstanding his 
 exaltation and glory, he would come in 
 the form and likeness of a man. See 
 also Rev. 1 : 1.3 and 14 : 14. This title 
 Jesus applies preeminently to himself 
 as the Messiah, as " God manifested in 
 the flesh," indicating, notwithstanding 
 his divinity, his tnie humanity, and his 
 oneness with the human race. The 
 Jews rightly understood it to mean the 
 Messiali'(John 12 : 34), though they did 
 not enter into the fullness of its mean- 
 ing. He was the Son of Man in the 
 highest sense (Ps. 8 : 3-.5 ; Heb. 2 : 6-9), 
 possessed of all the attributes and cha- 
 racteristics of our connnon humanity, a 
 perfect and model man, the representa- 
 tive of the race, the second Adam from 
 heaven, 1 Cor. 1.5 : 4.5, 47. Hath not 
 where to lay. Destitute of a home 
 and its comforts. In following me, 
 therefore, you must expect poverty and 
 hardships. Compare Luke 9 : 52-56. 
 
 21. Another — disciple. This 
 implies that the scribe was a profess- 
 ed disciple. They were both disciples, 
 at least, in the wider sense of the term, in 
 that they acknowledged his authority as 
 a teacher, and d()ul)tiess reii'arded him as 
 the Messiah, calling him teacher, Jjord. 
 See on ver. 6. Suffer me. Per- 
 mit me. From Luke we learn (Luke 
 9 : 57-60) that while the scribe made a 
 voluntary olTer to become a constant 
 attendant of Jesus, this one received a 
 command, "Follow me." Tradition 
 makes the latter to have been Philip. 
 But he was called long before, John 1 : 43. 
 It could be he only on the supposition 
 that he was becoming slack in the service 
 of Jesus, and that he received the com- 
 mand anew, as in the case of Peter (John 
 21 : 19), "Follow me." First. to go 
 and bury. He put a condition on his 
 
116 
 
 MATTHEW VIII. 
 
 A.D. 38. 
 
 Jesus said uato him, Follow me ; and let p the dead " Eph- 2. 1 ; Rev. 
 
 bury their dead. n Mk! 4. .37 : Lk. 8. 
 
 23 And when he was entered into a ship, his dis- 2:^. 
 34 ciples followed him. i And, behold, there arose a 
 
 obeyhig the coramaud of Jesus ; aud 
 placed his daty to his father before 
 his duty to Christ. The language im- 
 plies that his father was dead ; not, as 
 some have supposed, that he should go 
 and wait till his aged tatlier was dead 
 and buried. The command was imme- 
 diate, and he indicates his readiness to 
 give immediate obedieace so soon as he 
 could perform the fuaeral rites ia bury- 
 ing his father. 
 
 3i. Jesus did not ^raut his request. 
 To have done it in this case would have 
 been to acknowledge that the man's 
 duty to his parent was more important 
 than his duty to Christ. Jesus teaches 
 that no duty arising from human rela- 
 tionship should interfere with a duty 
 arising from a positive command of his, 
 requiring immediate obedience. He 
 therefore answers, Follow me, and let 
 the dead bury their dead. A 
 few iutin'prcters ta'ce dcdd, in both 
 cases, in its literal, physical sense, Let 
 the dead bury one another ; which is 
 equivalent to their being left unburied. 
 This would make the words of our Sa- 
 vior m3an. Better that your father be left 
 unburied than that you should not give 
 my command the immediate obedience 
 required. It accords, however, better 
 with the compassionate spirit of Jesus 
 to suppose that our Savior meant, not 
 that his father should be left unburied, 
 but that there were others to bury him. 
 The usual interpret;ition is, therefore, 
 preferable, which regards the word (kad 
 as used in two senses, the first spiritual, 
 as in Rev. 3 : 1, the second literal. Let 
 the dead in trespasses and sins bury 
 their kindred and friends who are dead 
 in body. As if Jesus had said. Your 
 father has other children, or friends, and 
 they are spiritually dead, and can be of 
 no ser\ice in my kingdom; let them at- 
 tend, then, to his burial ; you have an im- 
 mediate duty to perform higher than 
 any human "obligation; "Go thou and 
 preach the kingdom of God," Luke 9 : 
 60. Jesus was ever ready to recognize 
 the claims of filial duty. He himself 
 was subject to his parents in childhood, 
 and on the cross provided a home for his 
 mother. But he could not sanction the 
 
 conduct of any disciple who would put 
 any duty arising from human relation- 
 ship before a duty owed to him as the 
 Christ, the Lawgiver of his people. That 
 disciple put form a wrong principle, and 
 in acting upon it would iiave done great 
 injury to his own spirituality. In addi- 
 tion to these two, Luke speaks of a third, 
 Luke 9 : til, G2. 
 
 23. Matthew now proceeds to relate 
 the miracle of stilling the tempest, to 
 which wliat just precedes was only inci- 
 dental and preparatory. Embarking in 
 a ship, which was a general name for 
 every grade of merchant or transport 
 vessel, here, probably, a fishing vessel or 
 boat, and projjclled both by sails and 
 oars, his disciples, those who were his 
 usual attendants, such as Andrew and 
 Peter, James aud John, probably the 
 one who had asked permission to go and 
 bury his father, and others, followed 
 him into the vessel, to accompany him 
 across the lake. Mark adds that there 
 were other ships with him. 
 
 2-t. There arose a great tempest. 
 The word translated temjxd is translated 
 earthquake in ch. 2i : 7. It properly means 
 a shakiiig, violent agitation, whether in 
 the water, air, or earth ; and here refers 
 to one of those sudden violent squalls 
 or whirlwinds, to which this lake is sub- 
 ject. According to Mark and Luke, it 
 was a great storm of wind. Rev. E. P. 
 Hammond, who visited this lake in 1866, 
 thus describes one of those sudden 
 storms to which it is subject : " It was 
 not long before a fearful storm burst 
 upon us. We were then nearly two 
 miles from the shore, in that jiart of the 
 sea which is about eight miles wide ; but 
 as the fierce waves tossed our boat about 
 like a plaything, it seemed as if the lake 
 suddenly expanded in all directions. I 
 have at different times in my life been 
 in great danger upon the water. I was 
 once upset in a boat on Lake Superior, 
 and had to swim for my life. But never 
 but once, and that when we struck an 
 iceberg in the Atlantic, was I so much 
 alarmed. I really felt we were in danger 
 of going to the bottom. The miserable 
 Arabs seemed to know nothing about 
 managing the boat; and we could not 
 
A.I). 38. 
 
 MATTHEW VIII. 
 
 ir 
 
 great tempest in the sea, insoniucli that the ship 
 
 was covered with the waves: 'but lie was asleep. 
 25 And his disciples came to him^ and awoke him, say- 
 •li) ing, Lord, ' save us : we perish ! And he saith 
 
 unto them, ' Why are ye fearful, C) ye of little faith ? 
 
 Then " he arose, and rebuked the winds and the 
 
 27 sea ; and there Avas a great calm. But the men 
 marveled, saying, '^ What manner of man is this, 
 that ivcn •' the winds and the sea obey him I 
 
 28 ' And when he was come to the other side, into 
 the country of rtie Gergesenes, there met him two 
 
 ■■ Ps. 44. 22, 23. 
 
 " Ps. 46. 1 ; Ac. 4. 
 
 U: 16. 30, 31; 
 
 Htb. 7. 25. 
 ' ch. 14. 30, 31 ; Is. 
 
 41. 10. 
 "Job 38. 11; P*. 
 
 (i5. 7. 
 >'Mk.4. 41 ; Lk.R. 
 
 25. 
 y ch. 14. 25, 
 
 Johu 6, 21. 
 ^ Mk. 5. 1-21 : 
 
 8. 26-40. 
 
 3-2: 
 Lk. 
 
 make them ixndcrstand a word of our 
 laiitiuajje ; and thoy \vere as much alarmed 
 as we. One of the ladies was sea-siek. 
 Tlie boat was Icakm^ all the timii, and 
 occasionally a lar^e wave paid us au un- 
 ceremonious visit." The waters wore 
 violently agitated, so that the ship was 
 covered with the waves that lieat in, and 
 was being filled, Murk 4 : 37. It is not un- 
 common' for waves to sweep over the 
 deck of a vessel in a storm. Insomuch 
 that. So that. He is emphatic. While 
 all others were awake and tilled with ter- 
 ror, he was asleep, according to Mark, in 
 the hinder part of the ship.' He needed 
 sleep on account of the labors of the day ; 
 but his sleep and this tempest were 
 simultaneous, so that his discijiles might 
 feel their extremity, and be the more 
 deeply impn-essed with his power over the 
 elements. Like Jonah, he slept in the 
 midst of the storm ; but how diiferently ! 
 — the pruphct fleeing from duty, Jesus 
 waiting calmly for the exact m<imeiit of 
 duty ; the prophet the cause, Jesus the 
 allayer of the storm. 
 
 25. Save us ; we perish. How 
 great the tempest thus to terrify his dis- 
 ciples, who were accustomed to tishing 
 and sailing upon the waters of the lake I 
 The words are the cries of intense anxi- 
 ety, the exclamations of terror. Lord, 
 save us from impending ruin; we are 
 now perishing, we are lost! The de- 
 struction which seemed already upon 
 them was the reason for their awaking 
 him, and their cry for help. 
 
 26. Jesus first rebukes their trou- 
 bled hearts. Why are ye fearful ? 
 or cowardly f showing their want of 
 faith. They were in great danger, and 
 had not Jesus been on board, there 
 would have been great cause of alarm ; 
 but since he was with them, they show- 
 ed by their alarm that they were of 
 lUtle faith, having small confidence in 
 
 the knowledge and i)0wcr of Jesus. He 
 then arose and rebuked the winds 
 and the sea; counuauded the wind 
 not to blow, aiul the waves of the 
 sea to be still. Some infer from the 
 language that Satan aud his demons had 
 caused the storm, and that they are the 
 objects of his rebuke. Jesus speaks, in- 
 deed, as to a personal, rational agent, 
 Mark 4 : 39. H may be explained, how- 
 ever, by supposing a strong personifica- 
 tion. By thus speaking to the wind and 
 sea, he showed that the elements were 
 siabjcet to his bidding. Compare Ps. 
 10(5 : 9, and 89 : 8, 9. And there was a 
 great calm, a great stillness; great 
 in contrast to the violent agitation of 
 both air and water which had just sub- 
 sided. Jesus with his disciples in the 
 ship is a beautiful emblem of the Church 
 tossed and shaken by the tempests of 
 the world, j-et always safe ; for Jesus is 
 with her to the end. Compare, in con- 
 trast, Ezekiel ch. 27, where Tyre is pre- 
 sented xmder the figure of a vast ship, 
 built, manned, and freighted by the com- 
 bined skill, strength, beauty, and riches 
 of all nations ; but it is broken by the 
 storm and destroyed. 
 
 27. The men marveled. The 
 men who were in the ship besides Jesus 
 and his disciples; the crew or sailors. 
 They marveled ; but alas ! it is to be 
 feai'ed they did not recognize tlie Mes- 
 siahship of Jesus. So men continue to 
 wonder at the mighty works of God — 
 wonder, despise, and perish. 
 
 2S-ot. Healing of two demoniacs. 
 Mark .5 : 1- 20 ; Luke 8 : 26-40. The 
 tln-ce Evangelists agree in placing this 
 miracle immediately after the stilling of 
 the tem]iest. 
 
 28. Country of the Gergesenes. 
 GerrjeJienes, for wliicli reading there is con- 
 siderable authority, might be explained 
 as identical with the Girgashites, whom 
 
lis 
 
 MATTHEW VIII. 
 
 A.D. 28. 
 
 possessed with devils, coming out of the tombs, ex- 
 ceeding fierce, so that no man might pass by that 
 
 the Israelites under Joshua destroyed, 
 Josh. 3 : 10. Matthew might liavc called 
 the region, as once inhabited by that 
 tribe, by its ancient name. So also Gera- 
 sene may be a coi-ruption of the same 
 name. Yet, according to the highest 
 critical authorities, this should be" w(w- 
 (ry of the Gadarenes ;'''' and in Mark 5 : 1 
 and Luke 8 : 36 it should read, " coun- 
 try of the Gerasenes." GiuJam, now 
 Umkeis, was a city of Perea, a chief 
 city of Decapolis, of considerable im- 
 portance in the time of Christ. It was 
 on tlie river Hieromax, about seven miles 
 south-east of the Sea of Galilee ; the hill 
 on which it was located has some ruins 
 on the top, and a large number of exca- 
 vated tombs on its sides. Its territory 
 could well extend to the lake. Gemm, 
 now Jerash, on the eastern boundary of 
 Perea, was a town of Decapolis, about 
 forty miles south-east of the scenes of 
 the miracle. Josephus describes it as 
 rich and populous. Ruins now mark its 
 site. Some suppose that a large tract of 
 country adjacent to this city bore its 
 name. Jerome states that in liis day the 
 name of Gerasa was given to ancient 
 Gilead. Origen, however, says tliat a city 
 called Gergesa anciently stood on the 
 eastern shore of the Sea of Galilee. Dr. 
 Thomson thinks he has discovered tlie 
 ruins of this city, now called Kerxa or 
 Germ, on the eastern shore of the lake, 
 about midway between the entrance and 
 the outlet of the Jordan. He describes 
 it as " within a few rods of the sliore, 
 and an immense mountain rises directly 
 above it, in which are ancient tombs. . . . 
 Tlie lake is so near the base of the 
 mountain, that the swine rushing madly 
 down it could not stop, but would be 
 hurried on into the water and drowned." 
 This is the more probable site, not only 
 of the Gergesa of Origen, but also of tlie 
 Gerasa of Mark and Luke. The country 
 of Gergesa or Gerasa, probably joined 
 upon that of Gadara ; and as the limits of 
 the territory belonging to each city were 
 not very accurately determined, Matthew 
 could call it the country of the Gada- 
 renes, and Mark and Luke the country 
 of the Gerasenes. 
 
 Two possessed Avith devils. 
 With demons. On demoniacal pos- 
 sessions, see ch. 4 : 24. Mark and 
 
 I Luke mention only one possessed with 
 [ demons. There is no contradiction ; 
 for while Matthew speaks of two, the 
 others do not say there were not two, 
 or that there was only one. They only 
 speak of one, without referring to the 
 other, who was probably less remarkable 
 and less prominent. To illustrate take 
 the following exam])le : "In the year 
 1824, Lafayette visited the United States, 
 and was everywhere wck-Diiied with 
 hoiinrs and pageants. Tlif-lorians will 
 describe these as a noble incident of his 
 life. Other writers will relate the same 
 visit as made, and the same honors as en- 
 joyed, by two persons, namely, Lafayette 
 and his son. Will there be any contra- 
 diction between these two classes of 
 writers? Will not both record the 
 truth?" — Robinson's Harmony of the 
 Gos/K'Ls, note on § 57. 
 
 The tombs. Having left the dwel- 
 lings of men, they made their abode 
 in the tombs. The sepulchres of the 
 Hebrews " were generally cut out of the 
 solid rock ; sometimes below the level 
 of the ground, but oftener above the 
 ground, and on the side of mountains. 
 The natural caves, Avith which the coun- 
 try abounds, were also used for this 
 puri)ose. "Their size, since they are 
 lus large often as a commodious room, 
 and their situation near the traveled 
 paths, cause them to be resorted to as 
 places of shelter for the night. During 
 the winter season, the wandering Arabs 
 sometimes tiikc up their permanent 
 abodes in them." — Dr. H.\ckett, Ulm. of 
 Scrip, pp. lOo, 108. Coimiare Judges 
 6 : 2. They were exceeding fierce, 
 exceedingly ferocious, so that no one 
 might pass by that way; no one 
 was able, strong enough, to pass by that 
 way. They had made that road oV way 
 impassable" for travelers. These are the 
 most terrible cases of demoniacal pos- 
 sessions recorded in the Gospels. No 
 others are represented as possessing such 
 muscular strength, such abandonment 
 of all society, and such savage and un- 
 controllahleferocity. 
 
 21). Behold introduces the wonder- 
 ful fact that these demoniacs, who had 
 made the way impassable, acknowledge 
 the superiority of Jesus. The demons 
 believe and tremble, James 2 : 19, and 
 
A.D. 28. 
 
 MATTHEW VIII. 
 
 119 
 
 29 wav. And, bcliokl, tliov cried out, saving, What 
 
 have we to do witli tliee,' Jesus, » thou Son of God ? ' Jj. Lk.^4'. ^^Ac! 
 art thou come hitlier to torment us ^ before the time ? ifi. 17 ; Jam. 2. 19. 
 
 30 And there was a good way oft' from them an herd of " g ^*^^- ''^'^'- "^'"^^ 
 
 31 many "= swine feeding. So the devils '' besought ' Le. 7. ll 
 him saying, If thou cast us out, sufi'er us to go 
 
 82 away into the herd of swine. And he said unto 
 them, " Go. And when they were come out, they 
 went into the herd of swine: and, liehold, the 
 whole herd of swine ran violently down a steep 
 place into the sea, and perished in the waters. 
 
 "i Job. 1. 10-12; 2. 
 3-6 ; Lk. 10. 17. 
 ' 1 Pet. 3. 22. 
 
 show g;reater knowleclge of tlic charac- 
 ter of Jesus than tlie men f)f his time. 
 What have we to do with thee ? 
 Thus the ilcmous speak through the men, 
 so thoroug-h was their eontroJ over both 
 body and soul. This phrase is common 
 to the Hebrew and the later Greek 
 (2 Sam. 16 : 10; 19 : 23; 1 Kings 17 : 
 18 ; John 2 : 4), and means, What is 
 there in common between us ? Why 
 interfere with us? Ezra 4 : 3. Son 
 of God. As a participator in tlie 
 divine essence, and therefore possessed 
 of divine power. See on verse 20 above. 
 They had discovered this power, for he 
 had already commanded them to come 
 out, Mark .5 : S. Art thou come hith- 
 er to torment us before the time ? 
 Before the time of their doom, the day of 
 judgment. Jesus si)eaks of "everlast- 
 ing fire prepared for the devil and his 
 angels " (eh. 25 : 41) ; Peter, that God 
 had "delivered them over to chains of 
 darkness, reserved for judgment " (2 Pet. 
 2:4); and Jude, that they are " reserved 
 in everlasting chains under darkness un- 
 to the judgment of the great day," Jude 
 6. The demons admit their coming 
 doom, and ask if he, the Son of God, 
 had come to execute it, or rather, to 
 inflict the torture, the torment, the 
 pains of hell, before the time appointed. 
 
 30. A herd of many swine. 
 About two thousand, Mark .5 : 13. 
 Since swine were unclean to the Jews 
 (Lev. 11 : 7, 8), and they were prohibit- 
 ed from keeping them, (Lightfoot, 315), 
 and since Gadara, according to Josephus, 
 was a Greek city, and many Gentiles in- 
 habited that region, it is probable that 
 the keepers of these swine were Gentiles. 
 
 31. So. And. Since the demons 
 can not remain in the men, they desire 
 that they may not be sent out of the 
 country (Mark 5 : 10) ; but that he 
 
 would suffer them to go ; or accord- 
 ing to the best critical authorities, send 
 them away into the herd of swine. 
 They prefer to possess the bodies of 
 brutes rather than to be sent away from 
 their permitted residence on earth to 
 their residence of darkness below. How 
 they could possess inferior animals is 
 not difHcult to imagine, since they so 
 thoroughly possessed the lower and sen- 
 sual nature of men. They could exert 
 no moral and intellectual influence, as in 
 man ; but they could operate through 
 the organs of their bodies, and through 
 their animal and sensual natures. 
 
 32. Go. Why Jesus granted the 
 request of the demons, we are not in- 
 formed. The requests of Satan are 
 sometimes granted. Job 1 : 12 ; 2 : 6. 
 By giving them this permission, it was 
 clearly shown that demons do exist, that 
 those possessed with demons were not 
 simply insane, or suffering from mere 
 bodily disease. It showed their power 
 and malice in this particular instance, 
 and hence the greatness of the miracle. 
 According to Mark, their name was Le- 
 gion, which had come to signify an inde- 
 tinitely large number. The two thousand 
 swine is suggestive of their smallest 
 supposed number ; for we must suppose 
 at least as many demons as swine. The 
 swine manifest the power and malignity 
 with which thej' are possessed by rush- 
 ing down the steep into the lake, where 
 they perish by drowning. The power 
 of Jesus is thus manifested over the 
 powers of darkness, and their final and 
 utter overthrow is foreshadowed. 
 
 This miracle and that of the withered 
 fig-tree which Jesus cursed (eh. 21 : 18- 
 20) are the only ones which resulted in 
 any destruction of property. On this 
 point Dr. Alford remarks : "We may 
 well think that, if God has appointed bo 
 
120 
 
 MATTHEW VIII. 
 
 A.D. 28. 
 
 33 ' And they that kept them fled, and went their Avays ' ¥%^jl^'^^'^^- 
 into the city, and told every thing, and what was be- 
 
 34 fallen to the possessed of the devils. And, behold, 
 
 the Avhole city came out to meet Jesus. And wlien " 21^14 ?A/\\i'^3!!' 
 they saw him, ?they liesought him that he would 
 depart out of their coasts. 
 
 many animals daily to be slanghtci-ed for 
 the sustenance of men's bodies, he may 
 also be pleased to destroy animal life, 
 when he sees fit, for tlie liberation or 
 instruction of souls. Besides, if tiie 
 confessedly far i^reater evil of the pos- 
 session of men h\ evil spirits, and all 
 the misery tliereupon attendant, was per- 
 mitted in God's inscrutable purposes, 
 surely much more this lesser one. 
 Whether there may have been special 
 reasons in this ease, such ai a contempt 
 of the Mosaic law by the keepers of the 
 swine, we have no means of judijini^; 
 but it i; at leajt possible." In addition, 
 it may be said, the permission was 
 our Lord's, the destruction of the swine 
 tiie work of the demons. Our Lord was 
 no more responsible for w'.iat the de- 
 mons did than he is for w'.iat wicked men 
 do whom he permits to live and to hold 
 high places in our world. Besides, 
 Christ had a right to send them where 
 he pleased. 
 
 33. Astonished and atfrighted, tlie 
 herdsmen tied and went away into the 
 city, and told every thing, all that liad 
 occurr.'l. They t »ld n;)t only what ha I 
 hapneni'.l to the swine, but wliat lia I 
 befallen to the possessed of the 
 devils; h )W that the demons had been 
 cast out, and the two m.-n restored to 
 their riifht minds. 
 
 34. The whole city. The mass 
 of the people came oat to meet Je- 
 sus as he was approaching the city. 
 How worldly interests excite meii ! 
 They see Jesus, and also one who had 
 possibly been a fellow-citizen, yet for a 
 time a raving maniac, living like a wild 
 man and wearing no clothing, but now 
 calmly silting at the feet Of Jesus, 
 clothed, and in his right mind, Luke 8 : 
 27, 35. But they valued worldly gain 
 above the blessings attending the mira- 
 cles of Jesus. To their minds the loss 
 of the herd of swine more than counter- 
 balanced the cure of the demoniacs. 
 And besides, they may have feared that 
 similar results would attend other mira- 
 cles. Other owners of swine may have 
 thought their tratfie in danger. "Com- 
 
 pare Acts 10 : 24-31. Tliey, therefore, 
 besought Jesus to depart out of 
 their coasts, tiieir borders. See cli. 
 2 : 1(>. Jesus acceded to their re- 
 quest, and let them alone. We do not 
 read of his ever visiting them again. 
 
 1. Christ is the Wonderful — wonder- 
 ful in his words; wonderful in his 
 deeds ; and wonderful in his saving- 
 power, ver. 1 ; Isa. 9 : 6. 
 
 2. In leprosy we have a striking type 
 of sin, a most loathsome disease, one 
 deeply seated, gradually showing itself 
 oil the surface, progressive, fearfulh' 
 destructive, incurable by human means 
 (2 Kings 5 : 7), and cutting olf the per- 
 son diseased from the society of tlie 
 clean, ver. 2. 
 
 3. In the leper that came to Jesus we 
 have a type of the sinner seeking Jesus, 
 and saved b^' him. He felt that he was 
 diseased; he des-paiird of human help; 
 he exercised voiifuknce in the power of 
 Jesus; and ii»b)iiUU\l to the will of Jesus, 
 and was healed, vers. 2, 3. 
 
 4. The soldier is encouraged to look 
 to Jesus. Three centurions are specially 
 referred to in the Gosiiels and the Acts, 
 eh. 27 : 43; Acts 10 : 1. Soldiers came 
 to John the Baptist, Luke 3 : 14; ver. 5. 
 
 5. The centurion presents a beautiful 
 example of faith. A belief on testi- 
 mony ; an unwavering confidence in th« 
 power of Jesus, and that his power wa«. 
 not limited to time and place ; showing 
 itself in earnest entreaty, and connected 
 with divine compassion, vers. 6-9. 
 
 6. We also have in the centurion a 
 striking exliibition of humility. What 
 thoughts does he have of himself, not- 
 withstanding his prosperous circumstan- 
 ces and his honorable station, and what 
 high veneration for Jesus! Ilumilitv 
 rests on faith, and is inseparable from it, 
 ver. 8. 
 
 7. The centurion's faith was condem- 
 natory of the unbelief of the Jews. It 
 was a foreshadowing of that faith by 
 which the Gentiles should surpass Israel, 
 vers. 10, 11; Rom. 9:31, 32. 
 
A.D. 28. 
 
 MATTHEW IX. 
 
 ]-_M 
 
 IX. AND he entered into iv ship, anrl passcfl over, '' ■■ ch. 4. i:i. 
 and came into his own citv. 
 
 8. External advantuijcw, and i>iotis pa- 
 rents and friends, irive no titb' to the 
 privileges and blessini;s of (iod's peo- 
 ple, either liere or iiereafter, vers. 11, 12. 
 
 9. Faith in Jesus reeei\es an imme- 
 diate answer, thoiit;li the evidenee of it 
 niaj- not be seen at the moment. By 
 inquiry the centurion found that the 
 answer of Jesus to his prayer of faitli 
 was immediate, ver. 13; Acts 9 : 11. 
 
 10. They who are restored to sjjiritual 
 health should use their strenf^th in min- 
 istering to Christ and his pcoijle, ver. 15. 
 
 11. The whole life of Jesus was a con- 
 tinued scene of humiliation and suft'er- 
 ings, culminating in his death upon tlic 
 cross. There 'was a close connection 
 between his active and passive obe- 
 dience, ver. 17; Phil. 3 : 6-8. 
 
 12. In sickness and death we can rest 
 on Jesus as our Consoler, Sustainer, and 
 Deliverer, vers. 14-17 ; Acts 7 : 55-60. 
 
 13. How great the condescension and 
 poverty of Jesus ! He had no place 
 where he might lay his head, ver. 20. 
 
 14. All who would follow Jesus should 
 count the cost. They must be willing, 
 if necessary, like him, to be homeless, 
 ver. 20; Luke 14 : 27-33. 
 
 15. Honest poverty is no disgrace. It 
 is no dishonor to be like Christ in our 
 earthly condition, ver. 20. 
 
 16. Not every profound scholar, 
 though a Christian, should be a preach- 
 er of the Gospel, vers. 19, 20. 
 
 17. Duties to Christ should occupy 
 the first place. Our ease, comforts, in- 
 terests, or even human friendships and 
 obligations, should not interfere with 
 our obedience to the conmiands of 
 Christ, vers. 21, 22 ; ch. 10 : 37-39. 
 
 18. In the stilling of the tempest we 
 have a four-fold illustration — of Christ 
 with his people of every age ; Christ 
 with his church, against which' tlie gates 
 of hell shall not prevail ; Christ with the 
 believer through the voyage of life ; and 
 Christ with the repenting sinner, allay- 
 ing his fears with his word of forgive- 
 ness, vers. 23-27. 
 
 19. Faith will tranquilize the soul 
 amid the greatest trials and daTigers, and, 
 so far as is for our good, will result in 
 tranquillizing or bettering our external 
 circumstances, vers. 26, 27 ; Isa. 20 : 3. 
 
 30. Christ is Lord of tlie elements. 
 He will deliver them from the curse of 
 11 
 
 sin, and subiect tiiem to the good of his 
 chihhvii, ver. 26 ; Rom. 8 : 18-2;1 
 
 21, The i)owers of hell are subject t<> 
 the word of Jlvus. They can not go bc- 
 
 : vond his permission, vers. 28-32 ; Luke 
 I 10 : IS, 19. 
 
 22. In tlie demoniacs of Gadara we see 
 a type of those who arc under the spiri- 
 
 ; lual power of Satan. "Thus do they 
 ; break asunder the bonds of reason and 
 i gratitude, and sometinies of authority, 
 and even of shame; and thus driven on 
 [ by the frenzy of their lusts and passions, 
 they are so outrageous as to injure 
 I others, and to wound themselves."- — 
 : DooDKiDGE. Ver. 28; Jude 12, 13, 16. 
 i 23. We also see the power of Christ. 
 Salvation is jjossible to the most despe- 
 rate, vers. 2t»-:32; Heb. 7 : 25. 
 24. Clirist n)ay permit our property to 
 I be taken from us, either in'mercj' or in 
 ; judgment, ver. 33. 
 
 i 25. In the drowning of the swine, we 
 
 ' see the destructive nature of the devil's 
 
 power. The wicked shall perish, ver. 33. 
 
 i 26. The modern rationalist and skep- 
 
 j tic, like the Gadarenes, find fault with 
 
 Jesus for healing the maniacs and de- 
 
 I stroying the swine, ver. 33. 
 
 i 37. Christ of tcu answers the prayer of 
 
 • the wicked, " Depart from us, for we 
 
 desire not the knowledge of thy ways," 
 
 and leaves them to perish, ver. 34. 
 
 \ CHAPTER IX. 
 
 i 
 
 I 1. This verse presents the sequel to 
 the healing of the demoniacs of Gadara. 
 Jesus, taking those at their word who 
 besought him to dejjart from their bor- 
 ders, entered into a ship, rather 
 t/ie fillip in which he came hither, and 
 passed over the lake and came to his 
 own city, Capernaum, ch. 4 : 13. 
 
 2-8. Healing of a pakalytic at 
 Capernaum. Mark 2 : 1-12 ; Luke 5 : 
 17-26. In this and the preceding cha;)- 
 ter we have a good illustration of Mat- 
 thew's manner of grouping events. Sec 
 Harmony of the Gospels, by the 
 Author. 
 
 3. And behold. These words intro- 
 duce the remarkable miracle and cir- 
 cumstances that follow, which are, 
 however, more fully related by Mark 
 and Luke. They "do not necessarily 
 connect the miracle in point of time 
 
MATTHEW IX. 
 
 Jesus heals a 2}aralytic at Capernaum. 
 
 2 ' And, behold, they brought to him a man sick of 
 the palsy, lying on a bed : and Jesus seeing their 
 faith said unto the sick of the palsy, Son, be of 
 
 3 good cheer; thy sins be forgiven thee. And, be- 
 hold, certain of the scribes said within themselves, 
 
 4 This man blasphemeth. And Jesus J knowing their 
 thoughts said, Wherefore think ye evil in your 
 
 A.D. 28. 
 
 Mk. 2, 3-12; Lk. 
 5. 18-2(i; cb. 12. 
 25; Ps. 139. 2; 
 Ac. .3. 6. 
 
 J Ps. 139. 2 ; ch. 12. 
 25; Mk. 12. 15; 
 Lk. 9. 47. 
 
 with the healing of the demoniacs. 
 Luke is indetinite ; " it came to pass on 
 a certain day," Luke 5 : 1>5. So is also 
 Mark. Matthew, doubtless, selected 
 this miracle as closely associated with 
 his own call, which occurred immediately 
 after, ver. 9. They brought to him. 
 There were four men, as we learn from 
 Mark 2 : 3 and Luke 5 : 18. Jesus was 
 teaching in a certain house, Mark 3:1. 
 A mau sick of the palsy. The 
 translation of one Greek word, which 
 may be rendered a paralytic, one who 
 had lost the'power of muscular motion. 
 See on 4 : 24; 8 : 6. Lying on a bed. 
 Probably a pallet, or perhaps a rug or 
 mere blanket. It was light. Jesus 
 afterward commanded liim to take it up 
 and walk, ver. 6. Seeing their faith. 
 Perceiving their faith by what they did. 
 From the other Evangelists we learn 
 that, being unable to come near to Jesus 
 on account of the multitude, they went 
 upon the housetop, and let the palsied 
 man down through the tiling on his 
 couch into the midst before Jesus. It 
 is implied by what follows that the pal- 
 sied man also exercised faith ; perhaps 
 he directed the men what to do. 
 
 Son. Child. A title of condescen- 
 sion and kindness, and in this case 
 expressive of an endearing spiritual 
 relation just formed between Jesus and 
 the sick man. Be of good cheer. 
 I Take heart, take courage. Thy sins be 
 forgiven. It seems that this disease 
 had awakened in him a sense of sin ; 
 possibly it had come upon him on ac- 
 count of some special sinful indulgence. 
 Jesus, perceiving his burdened soul, his 
 penitence in the sight of God, and his 
 faith in him as the Messiah, addressed 
 first his spiritual nature and attended to 
 the deeper and more dangerous disease 
 of sin. His words, " Thy sins are for- 
 given," gave peace to the sick man's 
 soul, and were designed to teach those 
 who heard that he came not to remove 
 the lesser einh only, but also sin, which 
 is the root of all. They were also a 
 
 pledge to the palsied man, whose body 
 and spirit doubtless reacted on each 
 other, that his disease would in due time 
 be healed. In our Savior's miracles 
 there was doubtless a close connection 
 between bodily healing and spiritual 
 healing. Thus, the cleansed Samaritan 
 "gloritied God" (Luke 17 : 16); the im- 
 potent man, after he was made whole, 
 was commanded to "sin no more" 
 (John 5 : 14) ; the one born blind believed 
 so soon as Jesus made known to him 
 that he Avas the Son of God (John 9 : 
 ;i5-38) ; and the blind man near Jericho, 
 having received his sight, "followed" 
 Jesus, "glorifying God," Luke 18 : 43. 
 In James 5 : 14, 15 we also find a close 
 relation recognized between the raising 
 of the sick and the forgiving of his sins. 
 We must not suppose, however, that 
 Jesus adopted the Jewish notion that 
 every suflering was caused bj' some 
 specific sin. Such a notion he else- 
 where condemns, John 9:3; Luke 13 : 
 
 3. Certain of the scribes. See 
 
 ch. 2 : 4. From Luke we learn that there 
 were present Pharisees and doctors or 
 teachers of the law from every village 
 of Galilee, and Judea and Jerusalem. 
 Certain of these expounders of the law 
 and spiritual guides of the people said 
 within themselves, "reasoning," as 
 Mark lias it, "in their hearts," This 
 man blasphemeth. The word trans- 
 lated blaspheme primarily signified to 
 speak evil, slander; and in its scrip- 
 tural application to God, to speak irre- 
 verently, impiously to or of Him, also 
 to arrogate to one's self what is the 
 prerogative of God. The latter is the 
 meaning here. The Scribes thought 
 that Jesus blasphemed by usurping (in 
 his words and acts) the prerogative of 
 God to forgive sins, Luke .5 : 21. 
 
 4. Jesus knowing their thoughts. 
 Omniscience was an evidence of the 
 Messiahship of Jesus. He knew what 
 was in man, John 2 : 25. " When Bar 
 Covan declared himself Messiah, tlm 
 
A.D. 28. 
 
 MATTHEW IX. 
 
 123 
 
 5 hearts ? For whether is easier, to say, Thy sins be 
 
 6 forgiven thee ; or to say. Arise, and walk ? But that 
 ye may know that tlie Son of man hath power on 
 earth to forgive sins (then saith he to the sick of 
 the palsy). Arise, take uj) thy bed, and go unto 
 
 7 thine house. And he arose, and departed to hia 
 
 8 house. But when the multitudes saw it, they mar- 
 veled, and glorified God, which had given such 
 power unto men. 
 
 The call of Matthew, and the feast at his house ; discourse 
 concerning fastinq. 
 
 "Mk. 2.14; Lk.5. 
 
 9 '' AND as Jesus passed forth from thence, he saw 27, 28. 
 
 rabbins quoted Isa. 11 : 3, and examined 
 him to see if he could reveal the f^ecrets 
 of their hearts. He failed, and they slew 
 him." — Whedon. Wherefore think 
 ye evilj etc. Why ponder such evil 
 tliinijs concerning me 'i Why revolve 
 in your hearts such evil thoughts in at- 
 tributing blasphemy to me, because 1 
 claim the power of forgiving sin 'i Do 
 not my wonderful miracles sustain my 
 claim ? 
 
 5. For whether is easier. For 
 which is easier. To perform miracles is 
 as really the work of God as to forgive 
 sins. But it should be noticed tliat Je- 
 sus does not ask which is the easier to 
 do; but" which is easier to nay, Thy sins 
 are forgiven ; or to say, Arise, and walk." 
 To these fault-finding scribes, it would 
 appear easier to pronounce a man's sins 
 forgiven than to pronounce a palsied 
 man whole and sound. In the latter 
 case, if the diseased man was not healed, 
 his claim would not be sustained, and 
 he would be shown to be an impostor ; 
 but in the former case, the evidences 
 whether his sins were forgiven or not 
 would be spiritual and unseen, and hence 
 his claim could not be so easily disprov- 
 ed. See Trench mi the Miracles, p. 169. 
 
 6, 7. Jesus, however, proposes to give 
 an external proof of his power as the 
 Messiah to forgive sins, by performing a 
 miracle on the palsied man. Here do 
 we see the wisdom of Jesus in first pro- 
 nouncing the man's sins forgiven, and 
 then giving a proof of his power and 
 putting an end to all caviling by the 
 miracle that immediately follows. Son 
 of Man. The Messiah. Sec on ch. 8 : 
 2J. Power on earth. The au- 
 thority and consequent power, not only 
 in heaven, but also on earth, the place 
 where sins are committed and forgiven ; 
 
 see ch. 28 : 18. At his command the 
 palsied man arose and departed to 
 his house. Jesus thus sustained his 
 claim, and gave a new evidence that he 
 was God manifested in the flesh. He 
 did not account it robbery to be equal 
 with God, Phil. 3 : 6. 
 
 8. Matthew now describes the eflTect of 
 this miracle on the people who witnessed 
 it. They marveled. The most an- 
 cient Greek manuscripts have here a word 
 which means icei-e afraid or feared. They 
 were filled with religious awe at such an 
 exhibition of divine power. It does not 
 describe the eflect on the Scribes. They 
 were cavilers, and were determined to be 
 pleased with nothing. But the common 
 people, of Avhom the multitudes were 
 mostly composed, feared and glorifi- 
 ed God, made him glorious by grateful 
 and adoring praise. The reason of their 
 fear and their praise was, that God had 
 given such power unto men. The 
 power not only of healing diseases, but 
 also of forgiving sin. They appear to 
 have had no conception of the divine 
 nature of Jesus. Unto men . To man- 
 kind. They were convinced by the 
 miracle that Jesus possessed such power. 
 But they regarded him as a man, and 
 hence they "would naturally conclude 
 that the same power might be possessed, 
 under the proper circumstances, by other 
 men. They therefore recognized this 
 power as a gift of God to mankind ; and 
 did not then perceive its true ground, 
 the divinity of Jesus, God manifested in 
 the flesh, 1 Tim. 3 : 16. 
 
 9-17. The calling of Matthew, and 
 THE FEAST AT HIS HOUSE. The Conver- 
 sations Concerning our Lord's treatment 
 of publicans and sinners, and concerning 
 fasting, Mark 3 : 13-22 ; Luke 5 : 27-S9. 
 
 9. And as Jesus passed forth from 
 
124 
 
 MATTHEW IX. 
 
 A.D. 28. 
 
 a man, named Matthew, sitting at the receipt of 
 custom : and he saith unto him, ' Follow me. And 
 he arose, and followed him. 
 
 10 "" And it came to pass, as Jesus sat at meat in the 
 house, behold, many publicans and sinners came and 
 
 11 sat down with him and his disciples. And when 
 
 4 18-22; 
 1. «3-4.5; 8. 
 
 ch. 
 Juo 
 12. 
 
 " Mk. 2. 15-17 
 Lk. 5. 29-32 ; ch 
 11. 19. 
 
 thence. The first three Evangelists 
 agree in placing the call of Matthew iin- 
 niedialely after the miracle just narrated. 
 Jesus went forth to the sea-side (Mark 
 •2 : 13), and passing along, he saw 
 Matthew, whom Mark and Luke 
 call Levi. In none of the four 
 lists of the apostles, however, is 
 the name of Levi found ; but in 
 one of them (eh. 10 : 3) we have 
 the name of 3Iat(/tew tlic puhlirnn. 
 The three narratives cleai'ly relate 
 the same circumstances, and point 
 to Matthew as identical with Levi. 
 All ditiSc 111 ties are obviated by 
 supposing that he liad a double 
 name, like Peter, Paul, or Mark ; 
 and that he speaks of himself as 
 he was familiarly known as an 
 apostle, and as he ever regarded 
 himself and his life after his con- 
 version, a gift ofJehovalt, for so the 
 name Matthew means ; and that 
 Mark and Luke designated him 
 by the name by which he was com- 
 monly known before his conversion. 
 Sitting at the receipt of custom. 
 At the place of receiving custom, wliich 
 may have been a regular custom- 
 house or a temporary office. The 
 revenues which Rome derived from the 
 conquered countries consisted chictly 
 of tolls, tithes, harbor duties, tax for the 
 use of pubUe pasture lands, and duties 
 for the use of mines and salt-works. 
 See on ch. 5 : 4(j. Sittiwj, Dr. Thomson 
 remarks, is the usual posture of the 
 people of this country at all kinds of 
 work. Our Savior's call, Follow me, 
 docs not necessarily im|ily that this was 
 Matthew's first acquaintance with Jesus. 
 Like Andrew and Peter (ch. 4 : 18, 19, 
 and John 1 : 40-42), he had doubtless 
 before this heard Jesus and witnessed 
 his miracles, and recognized him as the 
 Messiah. Like them, he seems to be 
 called not as a mere disciple, nor yet as 
 one of the apostles, but as one of his 
 constant attendants, a jireacher of the 
 Gospel, an evangelist. Like them, Luke 
 tells us, he left all and followed him, 
 
 Luke 5 : 38. Matthew modestly says, 
 "he arose and followed him." 
 
 10. Matthew proceeds to relate two 
 conversations that occurred during a feast 
 at his house. It is not necessary to 
 
 RECLINING AT TABLE. 
 
 sui)pose that this took place immediately 
 after his call. A little time may have 
 intervened. As Jesus sat at meat. 
 Reehned at table, according to the cus- 
 tom of the time, on a couch, resting on 
 tlie left arm. In the house. Of 
 Matthew, Luke 5 : 29. Luke records 
 that this feast was provided by Matthew 
 himself ; probably with the purpose of 
 both honoring Jesus, and of bringing 
 his former associates under his teaching 
 and influence. We have here another 
 instance of the modesty (see ver. 9) of 
 Matthew. He makes such a slight refer- 
 ence to this " great feast " which he had 
 provided that^ if it were not for the 
 accounts of Mark and Luke, we would 
 be left in doubt whether it were a feast 
 or a common meal, and whether it was 
 at the house of Matthew or at the house 
 Avliere Jesus dwelt at the time. Many 
 publicans and sinners. Tax- 
 gatherers and vicious persons. The pub- 
 licans were peculiarly odious among 
 the Jews, and their employment was 
 attended with so iniu'h corruption and 
 fraud that they were ranked araon^ the 
 
A.D. 28. 
 
 MATTHEW IX. 
 
 125 
 
 the Pharisees saw it, they said unto his disciples, 
 Why eateth your Master with publicans and sin- 
 
 12 ners ? But when Jesus heard that, he said unto 
 them, They that be whole need not a physician, but 
 
 13 they that are sick. But " go ye and learn what 
 that meaneth, ° ' I will have mercy, and not sacrifice : ' 
 for I am not come to call the righteous, but sinners 
 to repentance. 
 
 'ch. 12. .3, 5, 7; 
 
 Lk. 10. 28. 
 ' 1 Sam. 15. 22; 
 
 Pro. 21. 3; Hos. 
 
 6. 6 ; Mic. 6. &S. 
 
 basest and the most depraved. See on 
 ch. .5 : '<i9. 
 
 11. The Pharisees could not but 
 acknowledge the unblemished character 
 of Jesus; they could not charge him 
 with sin. But thoy thought he associated 
 with unsuitable persons ; they con- 
 demned his familiar intercourse with 
 those whom thej' excommunicated from 
 their synagogues. But instead of com- 
 ing out frankly, thej' oppose him under- 
 haudedly, captiously asking his disciples, 
 " Why eateth your master, your teac-her, 
 with publicans and sinners V" This at 
 leaot seemed to them as inconsistent 
 with his high pretensions as a reUgious 
 teaeher. 
 
 12. Jesus hearing it, answers it him- 
 self. The correct text reads, And hear' 
 iiig it he xaid, omitting Jesus and unto 
 them (Mark 2 : 13). They that are 
 whole need not a physician, but 
 they that are sick. These publicans 
 and sinners were diseased with sin ; they 
 therefore needed his attentions as the 
 great Physician of the soul. The faet 
 that they were vile and notorious sinners 
 only made his attentions the more 
 necessary. And if any wen^ really right- 
 eous, as the Pharisees imagined they 
 were, then they did not needliis healing 
 and saving power. The Pharisees thus 
 inisimderstood the great object of his 
 mission, that he came into the world 
 to save sinners. 
 
 13. Jesus further vindicates himself, 
 and condemns the principle on which 
 the Pharisees acted, by quoting Hos. : 
 6. Go and learn. You have not 
 yet learned what you ought to have 
 known, and what is so plainly taught in 
 Scripture. A severe reproach for their 
 ignorance. I will have mercy, etc. 
 I desire mercy and not sacritiee. Mercy 
 is the exercise of kindness and compas- 
 sion toward the needy and the sufl'ering. 
 In opposition to mere!/ '"^ fiicrfjia-, which 
 here represents all cerenionial ol)serv- 
 auces. The meaning is ; I desire mercy 
 
 more than the most careful attention 
 merely to external rites. Sacrifices were 
 indeed appointed by God ; to offer was 
 a part of obedience ; but they were not 
 so important as a merciful disposition. 
 Their most exact observance was only 
 acceptable to God when they were 
 expressive of a penitent, forgiving, and 
 merciful heart. And if at any time the 
 two came in conflict, the external obser- 
 vance must give way to the internal. 
 The Scribes and Pharisees were there- 
 fore in the wrong. Their religion lay in 
 the careful observance merely of external 
 ceremonies. They carried" this so far 
 that they even neglected to exercise 
 mercy, and do good to the bodies and 
 souls of publicans and sinners, for fear 
 of contracting outward defilement. It 
 was in the true spirit of this Scripture 
 that Jesus associated with this forsaken 
 and despised class of men, in order that 
 he might do them good and save their 
 j souls ; for he came not to call the 
 righteous, but sinners. The idea 
 ! ot the passage is belter presented by 
 translating, T come not to v<iU riff-hteoum 
 ineit, but miners. He does not say that 
 I there are any absolutely righteous men, 
 I but rather implies the contrary. He 
 came not to call men as unfalfen and 
 i holy beings, but as sinners. Repen- 
 j tance is not found in the oldest 
 mauuscripts, and is therefore omitted 
 by the highest and latest authorities. It 
 is, howeven, found in Luke's account 
 (Luke 5 : 32), and is explanatory of our 
 Savior's language as more briefly given 
 by Matthew and Mark. To call righteous 
 men to repentance would be absiird, but 
 sinners would be reasonable and becom- 
 ing. He was, therefore, but carrj-ing out 
 the object of his mission, as well a^ 
 exemplifying the true spirit of piety, in 
 associating with and preaching to publi- 
 cans and sinners. 
 
 14. Another conversation occui>. 
 While Jesus and his disciples were en- 
 joying a day of feasting, the Pharisee.-, 
 
126 
 
 MATTHEW IX. 
 
 A.D. 28. 
 
 14 Then came to him the disciples of Jolm, sa\ ing, 
 P Why do we and the Pharisees fast oft, but tliy 
 
 15 disciples fast not ? And Jesus said unto them, Can 
 1 the children of the bridechamber mourn, as long 
 as the bridegroom is with them ? but the days will 
 come, "■ when the bridegroom shall be taken from 
 
 16 them, and ' then shall they fast. ' No man put- 
 
 f Mk. 2. 18-22 ; Lk. 
 
 5. ;i:3-39 ; 18. 12. 
 IPs. 45. 14, 15; 
 
 John 3. 2i) ; Judg. 
 
 14. 10. 11. 
 ' Lk. 24. 13-21 ; 
 
 John 16. 6, 20-22. 
 ' Ac. 13. 2, 3 ; 14. 
 
 23. 
 
 and the disciples of John were fastins^, 
 Mark 2 : 18. This coincidence made the 
 difference between Jesus and his disciples 
 and the Pharisees and tlie disciples of 
 John the more conspicuous. Heuce the 
 question which follows. Had the dis- 
 ciples of John possessed the spirit of 
 tlie great forerunner, and obej-ed his 
 precepts, tliey would all have become 
 followers of Christ, John 1 : 29-36 ; 3 : 
 27-34. But even while John was yet 
 baptizing, they slioweda spirit of rivalry 
 (John 3 : 26), and after liis imprisonment 
 departed still further from the spirit of 
 his instructions. They maintained a 
 separate party (see also Acts 19 : 4, 5), 
 and probably practiced a sort of austere 
 and rigid morality, and in some points re- 
 sembled the better part of the Pharisees. 
 Both they and the Pharisees came to 
 Jesus and questioned him in regard to 
 fasting, Mark 2 : 18. Tliis gives tlie 
 clue for harmonizing Matthew and Lulcc, 
 the former stating that the disciples of 
 John, the latter, that the Pharisees — who 
 had just before beeu conversing with 
 Jesus — put the question. Both parties 
 were among tlie questioners. 
 
 Fast oft. The only stated fast en- 
 joined by Moses was that of tlie great 
 daj' of atonement. Lev. 16 : 29. Other 
 fasts were added after tlie destruction of 
 the first temple, Zech. 7 : .5; 8 : 19; that 
 of tlie fourth montli, commemorating 
 the capture of Jerusalem by the Clial- 
 deaus, Jer. 52 : 6, 7; that of the fifth 
 month, commemorating the destruction 
 of the temple, Jer. 52 : 12, 13 ; that of 
 the seventh month, commemorating the 
 murder of Gedaliah. 2 Kings 25 : 25; 
 Jer. 41 : 1, 2; that of the tenth month, 
 commemorating the beginning of the 
 siege of Jerusalem by Nebuchadrezzar, 
 Jer. 52 : 4 ; that of Esther, on tlie 13th 
 of the twelfth month, commemorating 
 the deliverance of the Jews on that 
 eventful day, Esther 9 : 31 ; 4 : 16, 17. 
 The Pharisees also observed two weekly 
 fasts (Luke 18: 12), on the second and 
 fifth day, Monday and Thursday. The | 
 
 disciples of John doubtless observed tlie 
 stated fasts of the Jews, and imitated 
 their teacher in respect to his rigid 
 habits and fastings ; for John came 
 neither eating nor drinking, ch. 11 : 18. 
 His imprisonment would also be an 
 additional incentive to fasting. But 
 thy disciples fast not. Notice again 
 the want of frankness. They now com- 
 plain to him of his disciples, as in vcr. 
 11 the}' complained to his disciples of 
 him. By their question they showed 
 that they had difficulty in hannonizing 
 his professions as a great teacher sent 
 from God, and the neglect of fasting, 
 upon which they laid so much stress. 
 
 15. Jesus replies to the inquiry by 
 presenting three illustrations, showing 
 how unbecoming it would be for his dis- 
 ciples to fast at that time. Children of 
 the bride-chamber. -S'o//.s, etc. These 
 were the male attendants of the bride- 
 groom, who upon the day of marriage 
 went with him to the house of the bride 
 (Jud. 14 : 11), in order to bring her home. 
 The marriage feast lasted seven days. 
 Could it be expected that the sons of 
 the bride-chamber, the attendants on 
 the bridegroom, would mourn on a nup- 
 tial occasion? Nothing would be more 
 unsuitable. Christ had been represented 
 as the bridegroom by John (John 3 : 29), 
 and also long before by the prophets, 
 Ps. 45 ; Isa. 54 : 5 ; 62 : 5. And now 
 Jesus announces himself as the glorious 
 Bridegroom, and here represents his dis- 
 ciples as his friends. How unsuitable 
 for them to fast while he was with them ! 
 It became them to rejoice at his ]Tesence. 
 But the time is coming when he shall he 
 taken fr.mi them; and then shall 
 they fast. Fasting on ])roiier occa- 
 sions will then be becoming. He does 
 not teach that they should liave stated 
 days for fastinsr; for the principle he 
 lavs down is. that fasting is becoming 
 onl}' when there is a reason, an occasion 
 for it. He merely announces the general 
 fact, that they shall fast, implying that 
 there would be trials and dangers attend- 
 
A.D. 28. 
 
 MATTHEW IX. 
 
 12'/ 
 
 teth a piece of new cloth unto an old garment, for 
 that which is put in to fill it up taketh from the 
 
 17 garment, and the rent is made worse. Neither do 
 men put new wine into " old bottles : else the bot- 
 tles break, and the wine runneth out, * and the 
 bottles perish : but they put new wine into new 
 bottles, and both are preserved. 
 
 Raising of Jairus' daughter ; healing of a woman 
 with an issue of Mood, of two blind men, and of a 
 dumb demoniac. 
 
 18 >■ WHILE he spake these things unto them, be- 
 
 ' John 16. 12; 
 
 Cor. 3. 1. 2. 
 <■ Job 32. 19. 
 » Jos. 9, 4. 
 
 r Mk. 5. 22-43 ; Lk. 
 8. 41-56. 
 
 in£^ them, making such a service suit- 
 able. 
 
 16. The second illustration, drawn 
 from the familiar art of patching, in 
 which he gives an instance of wliat no 
 cue of his hearers would think of doing. 
 New cloth. Unfulled cloth ; cloth not 
 yet dressed, or fulled, and Uable to shrink 
 upon being wet ; and hence, if put on 
 an old garment would take from it by 
 shrinking, and a worse rent would be 
 made. There is an unfitness in thus 
 patching an old garment with unfulled 
 cloth. It would be an act of unheard-of 
 f oUy. But equally unfit, equally an act 
 of folly, would it be to unite fasting, 
 which is a sign of sorrow, with the joy- 
 ous work of my disciples, while I, their 
 Lord, am with them. You must not 
 expect in my kingdom a mere patching 
 up of the old dispensation, but a com- 
 plete renovation, and one harmonious 
 and congruous in all its parts. 
 
 17. The third illustration, drawn from 
 the common experience and practice of 
 putting up wine in our Savior's day. 
 Bottles* Bags or vessels for holding, 
 preserving, and transporting liquids 
 _ were then made 
 
 not of glass, but 
 of the skins of 
 animals. Dr.Hack- 
 ett, in his Illustra- 
 tions of Scripture 
 (p. 48), says, "The 
 use of skin bottles 
 prevails still very 
 extensively in all 
 parts of western 
 „„„, Asia. . . At Cairo 
 
 SKIN BOTTLES. j ^^^^ ^^^^ ^^ ^j. 
 
 most every turn in the streets, and on 
 the backs of the water carriers between 
 that city and Bulak, its port on the Nile. 
 After that, I met them coustantly, wher- 
 
 ever I traveled, both in Egypt and Syria. 
 They are made of skins of animals, es- 
 pecially of the goat, and in various 
 forms. They are more commonly made 
 so as to retain the figure of the animal 
 from which the skin is taken. . . . Tluit 
 bottles of this shape have been used in 
 the eastern countries from the earliest 
 antiquity, that they were common in the 
 days of the patriarclis and the Pharaolis, 
 I had an interesting proof in one of the 
 tombs near the Ghizeh pyramids. Among 
 the figures on the walls, I saw a goat- 
 sliaped bottle, as exactly like those now 
 seen in Cairo as if it had been painted 
 from one of them by a modern artist. 
 It was not a 'bottle' in our sense of 
 the word, but 'water-skin,' according 
 to the Hebrew, whicli Abraham took 
 and placed on the shoulder of Hagar, 
 when he sent her forth into the desert. 
 Gen. 21 : 14." Wine bottles, or rather 
 wine-skins, are mentioned in Josh. 9 : 4, 
 13, which were "oZd, and rent.'''' 
 
 Old bottles, or skin.i, being drj', crack- 
 ed, and rotten, are unsuited for holding 
 new Avine, which would ferment, ex- 
 pand, and break, burst them. But the 
 new bottles, or skins, being stronger and • 
 less rigid, and capable of expansion, are ; 
 properly used for that purjjose. As it j 
 was unbecoming to put new wine in old ' 
 bottles, so was it unbecoming for his dis- 
 ciples to fast while their Lord and Teach- 
 er was with them. Jesus intimates in 
 this illustration, as well as in the last, 
 that the new dispensation was not to be 
 mixed up with the old. The doctrines 
 and the spirit of Christ's kingdom were 
 not to be joined with the forms of the 
 Mosaic law, much less to those of Phari- 
 saical and traditional corruption. The 
 Gospel, Uke the new wine, nmst have its 
 new forms and means for its presersa- 
 tion and propagation, 
 
128 
 
 MATTHEW IX. 
 
 A.D. 28 
 
 hold, there came a certain ruler, and worshiped 
 him, saying. My daughter is even now dead : but 
 come and ^ lay thy hand upon her, and she shall 
 
 ly live. And Jesus arose, and followed him, and so 
 did his discijiles. 
 
 20 » And, behold, a woman, which was diseased with 
 an issue of blood twelve years, came behind him, 
 
 31 and '' touched the " hem of his garment : for she 
 said within herself, If I may but touch las garment, 
 
 22 I shall be whole. But Jesus turned him about, and 
 
 " Mk. 5. 25 ; Lk 8. 
 
 >> ch. 14. 36 ; Mk. 3. 
 
 10. 
 ' Num. 15. 38, 39. 
 
 18-26. Raising of Jairus' daugh- 
 tek, and the healing of a woman 
 WITH .IN ISSUE OF BLOOD. The accouuts 
 of these two miracles are interwoven, 
 the latter haviasf been performed while 
 Jesus was on his way to work the for- 
 mer, Mark 5 : 32-43; Luke 8 : 41-56. 
 
 18. While he spake these things 
 iu the house of Matthew, there came to 
 him a certain ruler, as Mark and Luke 
 inform us, of tlie sj'nagogue, and named 
 Jairus. The ruler of the synagogue pre- 
 sided over the assembly, convening it, 
 preserving order, and invited readers and 
 speakers. See Acts 13 : 15. Wor- 
 shiped him. Bowed down to him; 
 did him reverence. How much re- 
 ligious lK)mage there was in this we 
 have no means of knowing. See on 
 ch. 8 : 2. Mark (ch. 5 : 22) and Luke 
 (ch. 8 : 41) describe him as falling at 
 the feet of Jesus. My daughter is 
 even now dead. Hcu! just now died. 
 "My little daughter lieth at the point of 
 death," Mark 5 : 23. "He had one 
 only daughter, about twelve years of 
 age, and she lay a dying," Luke 8 : 42. 
 As she was in this state when her father 
 left her, he may on reaching Jesus have 
 given vent to his fears by the strong 
 statement, she "has just now died;" 
 and then have explained himself, by say- 
 ing that she was at the point of death, 
 or dying. He seems to have thought 
 that personal contact, the lai/hig his 
 hand on her, was necessary. His faith, 
 though strong, was not of so high a 
 type as that of the centurion at Caper- 
 naum, ch. 8 : 8-10. 
 
 19. Upon receiving the application of 
 Jairus, Jesus arose from the table in the 
 house of Matthew, where he had been 
 conversing vv'ith the Pharisees and the 
 disciples of John, aud started on his er- 
 rand of mercy, accompanied by his dis- 
 ciples, those who were his constant at- 
 
 tendants, together with those who held 
 him to be a teacher sent from God. 
 Much people also followed him and 
 thronged him, Mark .5 : 24. Followed 
 him. Was following him. This marks 
 the time and place of the miracle upon 
 the woman wliich is now narrated. 
 
 20. A woman having a disease which, 
 according to the law, rendered her un- 
 clean. The details of her peculiar malady 
 are unnecessary. Its continuance is espe- 
 cially noted, twelve years. She had 
 probably been possessed of wealth aud 
 had moved iu good society ; but the ex- 
 penses of many physicians and their reme- 
 dies had reduced her to poverty ; she had 
 suffered much, and her disease instead 
 of becoming better had grown worse, 
 Mark 5 : 26. How pitiable her condi- 
 tion ! Excluded from society, and suf- 
 fering from what was regarded an incur- 
 able disease ! But she had heard of Jesus, 
 and she had faith in his power to heal 
 her. She approached him from behind, 
 both from a sense of her imwurthiness 
 and her uncleauness, and also to escape 
 observation, and touched the hem of 
 his outer garment. It was notthe/*«w, 
 but the fringe, as the Greek should be 
 here translated, which she touched. The 
 Jews were commanded to wear blue 
 fringes on the borders of their garments, 
 to remind them that they were the true 
 people of God, Num. 15 : 38, 39. 
 
 21. Her faith is vividly presented by 
 revealing what were the thoughts of her 
 heart. While she was pressing through 
 the crowd, she said within herself, If I 
 may but touch, if I only touch, his 
 garment, no matter what part of it, I 
 shall be made whole from my dis- 
 ease. Like Jairus, she thought there 
 must be some contact with Jesus. He 
 thought there was \4rtue in the laying 
 on of his hand; she, in but touching 
 his garment; but yet both traced the 
 
A.D. 28. 
 
 MATTHEW IX. 
 
 129 
 
 when he saw her, he said, Daughter, be of good "Mk. lo. 52; Lk. 
 comfort; •* thy faith hath made thee whole. And '^■^' ^- '*^' ''^• 
 the woman was made whole from that hour. 
 
 23 ' And when Jesus came into the ruler's house, and 
 saw f the minstrels and the people making a noise, 
 
 24 he said unto them, e Give place : for the maid is 
 not dead, but sleepeth. And they laughed him to 
 
 19. 
 
 ' Mk. 5. 38 ; Lk 8. 
 
 51. 
 ' See2Chr.35. 25; 
 
 JcT. 9. 17. 
 s Ac. 9. 40 ; 20. 10. 
 
 power back to Jesus himself. There 
 may be true faith, and even strong faith, 
 amid much superstition. 
 
 22. The other Evangelists relate that 
 Jesus asked who touched him, when the 
 woman came forward and made confes- 
 sion of what she liad done and the cure ef- 
 fected in herself. Daughter. A term of 
 tender kindness. Be of good comfort. 
 Be of good cheer, tlie same as iu ver. 2. 
 Thy faith, etc. Her faith, as a condi- 
 tion, as a means, resulted in a cure; 
 Christ wa.s the cause. His power was 
 exerted according to her faith. Jesus 
 was not contined to any one mode of 
 healing. In this instance a simple touch 
 of liis garment was followed by a cure, 
 which was adapted to impress the peo- 
 ple with his wonderful power. In like 
 manner God wrought special miracles by 
 the iKind of Paul, Acts 19 : 11, 13. 
 
 2'3. Matthew now returns to the mira- 
 cle upon the ruler's daughter. In his 
 brevity he passes over a number of inci- 
 dental circumstances related by Mark 
 and Luke ; among others, the one that, 
 after hearing that the daughter was dead, 
 he suffered no one to follow him but 
 Peter, James, and John, Mark .5 : 37. 
 These were the three honored disciples, 
 the witnesses of the Savior's transrigu- 
 ration (ch. 17 : 1), and of his agony in 
 Gethsemane, Mark 14 : 33. Coming to 
 the house of the ruler, he found the min- 
 strels, the pipers or tlute-players, who 
 were generally hired, especially by the 
 wealthy, on such occasions, and the peo- 
 ple, probably the relatives and friends 
 of the family," making a noise by their 
 A'arious expressions of grief. The custom 
 of mourning for the dead and at fu- 
 nerals is alluded to in such i)assages as 
 Eccle. 12 : 5; Jer. 9 : 17; 16 : 6, 7; Ezek. 
 24 : 17. Similar customs still prevail in 
 the east. Dr. Hackett, in his lUusfra- 
 timis of Scripture (page 122), remarks: 
 "It is customaiT, when a member of a 
 family is about to die, for the friends to 
 assemble around him, and watch the I 
 ebbing away of life, so as to remark the I 
 
 precise moment when he breathes his 
 last; upon which they set up instantly 
 a united outcry, attended with weeping, 
 and often with beating upon the breast, 
 and tearing out the hair of tlie liead. . . 
 How exactly, at the moment of the Sa- 
 vior's arrival, did the house of Jairus 
 correspond witli the condition of one, at 
 the present time, in which death has just 
 taken place! It resounded with Use 
 same boisterous expressions of grief for 
 which the natives of the east are stiil 
 noted. The lamentation must have com- 
 menced also at the instant of the ciiild's 
 decease ; for when Jesus arrived he found 
 the mourners already present, and sing- 
 ing the death-dirge Matthew 
 
 speaks of 'minstrels' as taking part in 
 the tumult. The use of instruments of 
 music at such times is not universal, but 
 depends on the circumstances of the 
 family. It involves some expense, which 
 can not always be afforded. Mr. Lane 
 mentions that it is chiefly at the fune- 
 rals of the rich among the Egyptians 
 that musicians are employed to contri- 
 bute their part to the mournful celebra- 
 tion. The 'minstrels,' therefore, appear 
 very properly in this particular history. 
 Jairus, the father of the damsel to whom 
 Christ restored life, since he was a ruler 
 of the synagogue, must have been a per- 
 son of some rank among his country- 
 men. In such a family the most decent 
 style of performing the last sad offices 
 would be observed." 
 
 24. Jesus says to the mourners. Give 
 place, retire, withdraw, implying that 
 their services were not needed ; for the 
 maid, the little girl, is not dead, but 
 sleepeth . He does not mean to say that 
 her death is only apparent ; for he uses 
 the same language respecting Lazarus, 
 which he cxjilains to mean death, John 
 11 : 11, 14. In relation to his power 
 death was but a sleep; he had only to 
 speak the word, and the dead would come 
 to life like one awaking from sleep. 
 Her death, too, was not permanent, but 
 transient, like a sleep from which sh« 
 
130 
 
 MATTHEW IX. 
 
 A.D. 38. 
 
 25 scorn. But when the people were put forth, he 
 went in, and took her by the hand, and the maid 
 
 20 arose. •> And the fame hereof went abroad into all ^ ver.31; ch. 4.24, 
 that land. 
 
 27 And when Jesus departed thence, two blind men 
 followed him, crying, and saying, ' Thou Son of 
 
 28 David, have mercy on us. And when he was 
 come into the house, the blind men came to him. 
 And Jesus saith unto them, ^ Believe ye that I am 
 able to do this ] They said unto him. Yea, Lord. 
 
 29 Then touched he their eyes, saying, ' According to ' *^^- ^- ^' ^^ 
 
 i ch.12. 2.3; 15.22; 
 
 Mk. 10. 47, 48; 
 
 Ito. 1. 3; Rev 
 
 22. 16. 
 k John 11. 40. 
 
 should be speedily awakened. The com 
 pany of mourners were so certain that 
 the child was dead, and understanding 
 neither the languai^e nor tlie power of Je- 
 sus, laughed him to scorn. They 
 laughed at him iu derision or scorn. 
 
 25. The crowd of noisy mourners, the 
 deriders of Jesus, are put forth. Only 
 Peter, James, and John, with the father 
 and mother of the child, remain with 
 Jesus in the house, Mark .5 : 40. Enter- 
 ing the room where the child was, he 
 takes her by the hand and says, in their 
 Hebrew or Aram;ean language, Tnlit/ia 
 cwni, which is interpreted, Damsel, I say 
 unto you arise, Mark 5 : 41. She arose 
 and walked, and Jesus commanded that 
 something should be given her to eat, 
 Mark .5 : 42, 43. 
 
 26. The fame thereof. This report, 
 a more exact translation. This is the 
 first instance of Christ raising the dead 
 of which we have an account. It would 
 naturally excite the wonder of the peo- 
 ple more than any other of his miracles. 
 It was indeed the mightiest exhibition 
 thus far given of the' power of Jesus. 
 No wonder, then, that this report went 
 through all that region of country. 
 
 27-31. He.^ling of two blind men. 
 Related only by Matthew. 
 
 37. It would seem to the passing read- 
 er that this and the following miracle 
 occurred immediately after the raising of 
 the daughter of Jairus. A more careful 
 examination shows that the connection 
 is not necessarily so close. The words 
 Jesus departed thence m_ay mean 
 from that city, or that part of the country. 
 It is also iu harmony with the last verse 
 to suppose that a little time intervened. 
 
 Two blind men. It is not strange 
 that persons suffering from blindness 
 should be together, or that two of them 
 .should go togetlier to Jesus ; especially 
 when it is remembered, that blindneee 
 
 was common, then as now, in the east. 
 It was probably caused by the fine parti- 
 cles of Hying dust and sand entering the 
 eyes and inflaming them, and also by 
 sleeping in the open air, and exposing 
 the eyes to the noxious night dews. 
 The objection to Matthew, and the in- 
 sinuation that he saw things double, be- 
 cause he speaks of miracles performed 
 on persons in pairs (ch. 8 : 28; 20 : 30), 
 are frivolous and wicked. Son of Da- 
 vid. Descendant and successor of David 
 on the throne of Israel. The angel of 
 the Lord had previously applied the title 
 to Joseph, ch. 1 : 20. It seems to have 
 been a popular designation of the Mes- 
 siah (ch. 22 : 42), and by the use of it the 
 blind men acknowledged the Messiah- 
 ship of Jesus. Our Lord did not em- 
 ploy this title in speaking of himself, 
 doubtless because it would favor the 
 idea of an earthly reign and kingdom, 
 and might lead the people to desire, as 
 on one occasion (John (3 : 15), to make 
 him king. The titles, " the Son of Man," 
 "the Son of God," were of deeper sig- 
 nificance, and less liable to be perverted. 
 See on 8 : 20, 29. Have mercy. Have 
 pity, show compassion. 
 
 28. The house. Whether this was the 
 house of Peter, or the one Jesus inhabit- 
 ed, or some other house at Capeniaum, 
 or some house elsewhere, is not stated, 
 and is unimportant. It appears that the 
 blind men followed Jesus in the way, and 
 persevered in following him, even into 
 the house, whither he was going. He 
 ])robably delayed the healing, in order to 
 draw forth an exhibition of their faith; 
 for upon their coming to him in the 
 house he asks, Believe ye that I am 
 able to do this ? Have you faith in my 
 power or ability to work this miracle? 
 
 29. The blind men having aflarmed 
 their faith, Jesus touched their eyes, 
 granting a cure corresponding to the 
 
A.D. 28 29. 
 
 MATTHEW IX. 
 
 131 
 
 Ps. 146. 8 : Is. 42. 
 
 2,7. 
 
 ch. 8. 4 ; 12. 16 : 
 
 17. 9. 
 
 Mk. 7. 36. 
 
 30 your faith be it unto you. And "' their eyes were 
 opened. And Jesus straitly charged them, saying, 
 
 31 ° See that no man know it. ° But they, when they 
 were departed, spread abroad his fame in all that 
 country. 
 
 33 P As they went out, behold, they brought to him " see ch- 12. 22 
 
 33 a dumb man possessed with a devil. And when 
 
 the devil was cast out,i the dumb spake: and the "Is. 35. 6. 
 multitudes marveled, saying, It was never so seen in 
 
 34 Israel. But the Pharisees said, ■■ He casteth out 
 devils through the prince of the devils. 
 
 Our Lard's third general circuit of Galilee. His com- 
 passion for the j)eofle. 
 
 35 ' AND Jesus went about all the cities and vil- 
 lages, * teaching in their synagogues, and preaching 
 
 ch. 12. ^4; Mk. 
 .3.22; Lk. 11. 15. 
 
 ' Mk. 6. 6. 
 • ch. 4. 23. 
 
 measure of their faith : According to 
 your faith. Faith was no ground of 
 merit, but a condition on tlieir part to 
 a cure. In this instance, the fact that 
 Jesus attempted a cure showed that lie 
 knew that they had faith ; and the result 
 showed tlie strength of their faith. 
 
 ;^. Theireyes were opened. Were 
 healed. The sight of the eye was no 
 longer closed, but opened to the percep- 
 tion of external objects, 2 Kings 6 : 17 ; 
 Isa. 35 : 5. So the mouth is said to be 
 opened, Luke 1 : (54 ; and also the ears, 
 Mark 7 : 35. Straitly charged. Stern- 
 ly charged them. The word thus translat- 
 ed expresses strong and earnest emo- 
 tion, amounting even to sternness. The 
 reasons for charging to let no one know 
 it were probably such as these : 1. That 
 the people might not become so excited 
 as to attempt to make him king, and to 
 rebel against their temporal rulers; 2. 
 that the wrath of the Pharisees might 
 not be too greatly aroused against him- 
 self, as his hour had not yet come; 
 3. that his time and strength might not 
 be too much overtaxed by the multitudes 
 who would naturally gather after him, 
 on hearing the report of the men who 
 had been blind; 4. that he might exhi- 
 bit his own gentle and modest bearing, 
 and the nature of his kingdom, wliicli 
 came not with observation. See on 8 : 4. 
 
 31. The result was, the blind men go 
 out and spread abroad his fame 
 through all that region. It was indeed the 
 outburst of gratitude and love; but it 
 was nevertheless disobedience. Though 
 an error of affection, it was wrong. " To 
 obey is better than sacrifice, and to 
 
 hearken than the fat of rams," 1 Sam. 
 15 : 22. 
 
 32-34. Healing of the Dumb Demo- 
 niac. This miracle is narrated only by 
 Matthew. A similar one is related in 
 ch. 12 : 22, and one by Mark (ch. 7 : 32), 
 but both manifestly at different times 
 and with varj-ing circumstances. 
 
 32. As they, the blind men, went 
 out. The miracle was wrought imme- 
 diately after the preceding. A dumb 
 man, etc. A man dumb, possessed with 
 a demon. Poxfiessed, etc., is explanatory of 
 his dumbness. He became dumb in con- 
 sequence of the possession. Hence the 
 case was peculiar, the disease compli- 
 cated. 
 
 33. The dumb spake. In conse- 
 quence of the demon being expelled. 
 Prophecy was thus fulfilled (Isa. 35 : 5, 
 6), and additional evidence was given 
 that Jesus was the Christ. It was 
 never so seen. The multitudes won- 
 dered at seeing both the demon cast out 
 and the dumb speaking, and they affirm 
 that such a thing had never before been 
 witnessed among the people of Israel, 
 or in their history as a nation. 
 
 34. The Pharisees could not deny the 
 greatness of the miracles ; but wishing to 
 prevent the people from receiving Jesus 
 as the Messiah, and as an expression of 
 their own prejudice and hatred, ascribe 
 them to the power of Satan. Through 
 the prince of devils. By or through 
 the agency, power, or authority of Satan, 
 wlio is the prince or chief of the demons. 
 See on 12 : 2^2-30. 
 
 3.5-38. The compassion of Jesus for 
 THE MULTITUDE. It Is quitc generally 
 
132 
 
 MATTHEW IX. 
 
 A.D. 29. 
 
 the Gospel of the kingdom, and healing every sick- 
 86 ness and every disease among the people. " But 
 when lie saw the multitudes, he was moved with 
 compassion on them, because they fainted, and 
 were scattered abroad, as sheejj having no shep- 
 
 37 herd. Then saith he unto his disciples, ^ The har- 
 vest truly is plenteous, > but the laborers are few ; 
 
 38 ^ pray ye therefore "■ the Lord of the harvest, '' that 
 he will send forth laborers into his harvest. 
 
 " Mk. 6. 84. 
 
 - Lk. 10. 2 ; John 
 
 4. 3.5. 
 r Phil. 2. 19-21 : 
 
 Col. 4. 11. 
 ^ 2 Thes. 3. 1. 
 "John 20.21; Eph. 
 
 4. 11. 
 "Lk. 10. 1, 2; 1 
 
 Cor. 12. 28. 
 
 tliouijht that this paragrapli opens with 
 an account of Christ's" third missionary 
 tour through Galilee, the first being de- 
 scribed in eh. 4 : 23, and the second by 
 Luke, 8:1-3. 
 
 3.5. Regarding this as our Lord's third 
 circuit through Galilee, it is but inci- 
 dentally referred to in Mark 6 : 6. The 
 (lescrip'tion is very similar to that in ch. 
 4 : 23. He visits" towns of every size, 
 cities and villages, preaching the 
 good news and workintj ninny miracles. 
 Omit, among the people. 
 
 oG. 31ultitudes attend his ministry as 
 on his former journey, and on other oc- 
 casions, both to hearliim and to witness 
 his miracles. Seeing such crowds of peo- 
 ]tlc attending him, he was moved with 
 compassion; with pity on account 
 of their low sj)iritual conditiou, which he 
 forcibly illustrates with the figure of 
 sheep without a sliejjiierd. Fainted 
 and were scattered abroad. Ra- 
 ther, Uiey were hiira.tsrl and xraitered. 
 They were vexed, harnsxed with the 
 burdensome traditions and grievous ex- 
 actions of the scribes and Pharisees ; and 
 thus scattered by their negligence to their 
 spiritual wants, and t)y tiieir extortions 
 and oppressive injustice. Having be- 
 come wearied and distrustful of their 
 religious guides, they were like sheep 
 having no sheplicrd, wandering and ready 
 to follow any one who would promise to 
 gin le them and atTord them relief. Com- 
 pare Zech. 11 : I.t-17; Luke 11 : 46. 
 
 37. Then, on that occasion, when he 
 was specially moved with compassion 
 toward the multitude, who had no com- 
 petent religious teachers. Possibly 
 when the crowds had become the great- 
 est, toward the end of this missionary 
 journey. Addressing his disciples, he 
 now reiji-esents the spiritual condition of 
 these multitudes by the figure of a har- 
 vest perishinsj: for want of reaoers. The j 
 harvest truly is plenteous. It in- I 
 deed is great, but the laborers are few. | 
 
 They arc too few to gather it. What 1 
 will it avail, then, if there are not 
 enough to reap it 'i There are vast mul- 
 titudes who need the Gospel, but how 
 few the preachers ! Jesus afterward ad- 
 dressed the same language to the seven- 
 tj', Luke 12 : 2. As the first verse of 
 the next chapter implies that the twelve 
 apostles had already been chosen, may 
 we not suppose these w'ords were ad- 
 dressed to them soon after, or at the 
 time, of their selection ? If such be the 
 case, then the word disciples in this 
 verse refers to the twelve. 
 
 38. But how shall this great want be 
 siipplied ? How shall this vast harvest 
 be garnered ? By prayer for laborers 
 to the Lord of the harvest. Christ 
 is the Lord of the harvest, ch. 10: 1; 
 13 : 37. He is God manifested in the 
 flesh. Thus, while he spoke of God, and 
 was so understood by his disciples, he 
 also spoke of himself.' They afterward, 
 when thev were enlitrhtencd, so under- 
 stood it. John 20 : 2i; Eph. 4 : 11-15. 
 The Harvest in-imarily referred to the 
 multiiiidc bi'forc him; but in its wider 
 sense it included the whole world. 
 Send forth. Expresses an earnest and 
 urgent sending forth of laborers. Pray 
 that the Lord of the harvest will, by the 
 lK)wer of his Spirit, impel and urge forth 
 laborers, so overcoming their natural 
 unwillingness to engage in such a work, 
 and so laying upon them the duty and 
 tlie necessity, that they shall go forth 
 fet'ling and saying, "Woe is me if I 
 preach not the Gospel," 1 Cor. 9 : 16. 
 
 Remakks. 
 
 1. In the case of the jjalsied man, we 
 have a striking illustration of perseve- 
 rance in going to Jesus, ver. 2. 
 
 2. A sense of sin connected with faith 
 in Christ is attended with his compas- 
 sion and forgiveness, ver. 2 ; Ps. 103 : 3 ; 
 Isa. 3.5 : 3, 4 ; 40 : 2. 
 
A.D. 29. 
 
 MATTHEW IX. 
 
 133 
 
 3. The cavilings of the wicked against 
 Christ are groundless, vers. 3-7; John 
 10 : 37, 38. 
 
 4. Christ has power to forgive sins, 
 vers. 5-7; Heb. 9 : 26; Acts 3: 26; 5 : 31. 
 
 5. Christ is divine, vers. 5-7; 1 Tim. 
 3 : 16. Hc'lj. 1:3; 4 : 13 ; Rev. 2 : 23. 
 
 6. One of the uses of the miracles of 
 Jesus was to manifest and prove his full 
 power as the Messiah, vers. 6, 7; Johu 
 20 : 30, 31. 
 
 7. The condescension and grace of 
 Jesus is limited to no class of men. 
 Matthew, though a publican, and en- 
 gaged in an infamous business, is called 
 to be a disciple, a constant attendant, 
 and afterward an apostle, ver. 9; ch. 
 15 : 21, 22, 28; Luke 4 : 25-27; Acts 
 13 : 46 ; 18 : 6. 
 
 8. Young converts will recommend 
 Jesus to their former associates, and 
 strive to bring them under his influence, 
 ver. 10; Johu 1 : 41; 4 : 28, 29. 
 
 9. It is proper to mingle with the 
 wicked in order to do them good, vers. 
 10-12 ; 1 Cor. 9 : 19-22. 
 
 10. The Pharisees saw that Jesus and 
 his disciples were not as the publicans 
 and sinners ; so let there ever be a 
 marked distinction between Christians 
 and the world, vers. 10, 11 ; Acts 4 : 13. 
 
 11. Christ is the physician of heart- 
 felt sinners, not of self-righteous hypo- 
 crites. Where there is a sense of sin there 
 is hope, ver. 12 ; Luke 18 : 9-14 ; 24 : 47. 
 
 12. Mercy is the greatest and best 
 sacrifice. Without the spirit of Christ, 
 a kind and compassionate disposition, 
 all external religious performances are 
 but an empty name, ver. 13; Mic. 6 : 
 6-8 ; 1 Cor. 13 : 1. 
 
 13. Fasting must be observed on suit- 
 able and proper occasions, vers. 15-17; 
 ch. 17 : 21 ; 1 Cor. 7 : 5. 
 
 14. So there is a suitable time and 
 manner for the performance of every 
 duty, vers. 14-17; 1 Cor. 14 : 40. 
 
 15. Christian doctrines and precepts 
 are not only true and right in them- 
 selves ; but in their nature fitted to man, 
 and adapted to his various circumstances 
 and wants, vers, lrlr-17; 1 Cor. 3:3; 
 Heb. 5 : 14. 
 
 16. Christianity is a spiritual religion ; 
 its ordinances and practices are expo- 
 nents of, and in harmony with, its spiri- 
 tuality. Patch not its spirituality and 
 liberty with a carnal and slavish legal- 
 ism ; nor the new wedding garment with 
 our own righteousness, ver. 16 ; John 
 4 : 24 ; 2 Tim. 3:5. 
 
 12 
 
 17. In affliction we should repair to 
 Jesus, who will be spiritually present, to 
 sympathize, aid, and bless, vers. 18, 19; 
 Heb. 4 : 15, 16. 
 
 18. The young may die. Let them 
 seek Jesus at once. Let parents be sti- 
 mulated to faithfuhress, ver. 18 ; Eeele. 
 12 : 1 ; Eph. 6 : 4. 
 
 19. When all other physicians fail, 
 Jesus is the great Physician who has ne- 
 ver failed to effect a cure, vers. 20-22; 2 
 Chron. 16 : 12, 13; Jer. 8 : 11, 22. 
 
 20. Many a trembling, sin-sick soul 
 has alone, and unknown to others, exer- ; 
 cised faith in Jesus and been made 
 whole, vers. 20, 21 ; Nah. 1 : 7. 
 
 21. The touch of this woman was no 
 ordinary touch, for many were touching 
 and pressing upon him. So by prayer 
 and faith we may touch Jesus. Our 
 importunity can n(jt irritate him, nor the 
 greatness of our sins debar his blessing, 
 vers. 20-22, 13; Luke 18 : 1-8. 
 
 22. Jesus has determined that those 
 who enjoy his saving grace shall acknow- 
 ledge him before others, ver. 22 ; Rom. 
 10 : 9, 10 ; Ps. 116 : 13, 14. 
 
 23. The dead in Christ are but asleep, 
 ver. 24 ; Acts 7 : 60 ; 1 Cor. 15 : 6, 18 ; 
 1 Thess. 4 : 13-15. 
 
 24. In raising the dead, Jesus showed 
 his power to raise dead souls to life, and 
 at last to raise the bodies of his follow- 
 ers, ver. 25 ; John 5 : 21. 
 
 25. The ridicule and scorn of unbe- 
 lievers need not impede the faithful 
 servant of God in his work, ver. 24; Isa. 
 51 : 7. 
 
 26. The fame of Jesus can not be sup- 
 pressed. The Gospel must and will 
 spread, vers. 26, 31 ; Rom. 10 : 18. 
 
 27. Christ is the enlightener of blind 
 souls. It is in recognizing him as the 
 Christ that we may receive our sight, 
 vers. 27-30 ; John 9 : 39. 
 
 28. Jesus often tries the reality and 
 strength of faith, for the good of the 
 suppliant, and for the good of others, 
 ver. 28 ; 1 Pet. 1:7. 
 
 29. Faith and confession go together. 
 We should confess Christ according to 
 his direction. Young Christians some- 
 times err in a zeal not accordin,^ to 
 knowledge, vers. 30, 31 ; John 15 : 14. 
 
 30. The dumb demoniac represents 
 those whose bodily infirmities have 
 their seat in the soul, ver. 32. 
 
 31. Christ often saves those who are 
 regarded beyond the reach of hope, ver. 
 33. 
 
 33. Honest men will acknowledge a 
 
134 
 
 MATTHEW X. 
 
 A.D. 29. 
 
 Mission of the twelve Apostles. 
 
 AND ^ when he had called unto him his twelve d Mk. 6. 7 ; Lk. 9. 
 disciples, he gave them ^^owiev against unclean spi- 
 rits, to cast them out, and to heal all manner of 
 sickness and all manner of disease. 
 
 1 ; Ac. 3. 12, 16. 
 
 power in the Gospel. The miracles of 
 Jesus were convinciag except to those 
 who were unwilliag to be coaviaced, 
 ver. 33: 1 Cor. li : ^4, 2.5. 
 
 33. Hypocrites, the worldly wise, and 
 the determined opposers, will, when 
 they can not deny the power of Christ, 
 ascribe it to the basest means and the 
 vilest motives, ver. 34 ; Isa. 32 : (3. 
 
 3i. Jesus continues in his work; 
 nothing impedes him ; an example to all 
 his followers, ver. 3.5 ; Heb. 12 : 1, 2. 
 
 35. Christ, as our High-Priest, still 
 exercises compassion over the race, who 
 without him are like sheep without a 
 shepherd, ver. 36; Heb. 2 : 17; Isa. .53 : 6. 
 
 30. An increase of preachers of the 
 Gospel and earnest laborers in the great 
 harvest-fleld must be sought by earnest 
 prayer. We are taught to expect tliat 
 they will be sent forth in proportion to 
 the faith and urgency of our prayers, 37, 
 38. 
 
 CHAPTER X. 
 
 In this chapter we have the mission 
 
 OF THE TWELVE APOSTLES AND OUR 
 
 Savior's cu.^rge to them, Mark 
 6 : 7-13; Luke 9 : 1-6. They had pre- 
 viously been selected as apostles. We 
 must distinguish between their becom- 
 ing disciples (John 1 : 35-45), their 
 call to be constant attendants, preachers, 
 or evangelists (ch. 4 : 17-22), and their 
 call, appointmint, or selection as apos- 
 tles, Mark 3 : 14; Luke 6 : 13. They 
 are now empowered to work miracles, 
 and sent forth on their immediate mis- 
 sion, with appropriate instructions. 
 
 1. Empowering the twelve to 
 work miracles, Luke 9 : 1. 
 
 1. Aad when he had called, etc. 
 Connected with what precedes. Having 
 compassion on the multitude because 
 they were in want of religious teachers 
 (ch. 9 : 36-38), he calls to him his 
 twelve disciples and gives them power 
 against, rather authority, with the con- 
 sequent power over unclean spirits, 
 etc. See on ch. 9 : 6. Their numher 
 corresponded with the twelve trihes of 
 
 i Israel. Compare ch. 19 : 28. The num- 
 ber twelve is signiticaut, and frequent 
 in Scripture. Twelve sons of Israel; 
 twelve stones of the Urim and Thum- 
 mim on the breastplate of the high- 
 priest (Ex. 28 : 17-21) ; twelve loaves of 
 
 i show-bread (Lev. 24 : 5-S) ; the altar and 
 the twelve pillars which Moses erected 
 by Mount Sinai (Ex. 24 : 4) ; the altar of 
 twelve stones, by Elijah (1 Kings 18 : 31) ; 
 the twelve spies who went to search the 
 promised laud (Num. 13 : 1 ; Deut. 1 : 
 23) ; the twelve stones taken from the 
 l^ed of the Jordan (Josh. 4 : 3), etc. 
 So, also, the woman with a crown of 
 twelve stars (Rev. 12 : 1), and the new 
 Jerusalem with twelve foundation- 
 stones. Rev. 21 : 14. " The careful stu- 
 dent of Scripture must be struck with 
 the frequency of the use of certain 
 numbers, especially 3, 4, 7, 10, and 12, in 
 signiticaut connection with sacred ideas 
 and things from Genesis to Revelation. 
 It is impossible to resolve all this into 
 accident or unmeaning play. . . . Num- 
 ber is expressive of order, sjTiimetry, 
 proportion and relativity. 1 is the sym- 
 bol of unity or oneness ; 3, of antithesis 
 or polarity ; 3, of synthesis, of the un- 
 created Difudty, the Holy Trinity (com- 
 pare Num. 6 : 24-26 ; Isa. 6:3; Matt. 
 28 : 19; 2 Cor. 13: 14); 4, oi humanity, or 
 the created world as the revelation of 
 God (think of the four corners of the 
 earth, the four seasons, the four points 
 of the compa^is, the four elements, the 
 four gospels). From this maj' be ex- 
 plained the symbolical signiticance of 7, 
 or 3 + 4, and of 12, or 3x4. Seven, being 
 the union of 3 and 4, is the signature of 
 the relation of God to the world, or the 
 covenant (the Hebrew word for seven 
 signifies also an oath. Gen. 21 : 27; 26 : 
 33, and the verb, to swear, 'since seven,' 
 as Gesenius explains, 'was a sacred 
 number, and oaths were confirmed 
 either by seven victims otTered in sacri- 
 fice. Gen. 21 : 28, or by seven witnesses or 
 pledges'). . . Twelve, being the product 
 of 3 and 4, symbolizes, from the twelve 
 patriarchs and twelve tribes down to the 
 twelve foundations aud twelve g-ates of 
 
A.D. 29. 
 
 MATTHEW X. 
 
 ISO 
 
 2 Now the names of the twelve apostles are these ; 
 The first, ° Simon, who is called Peter, and Andrew 
 
 Mk. 3. 16-19; Lk. 
 
 tlie lieavenly Jerusalem, the indwelling of 
 God in the human family, or the iuler- 
 pcnetration of the world by the Divinity. 
 Ten is the number of harmony and com- 
 pleteness, as in the ten commandments." 
 — Dk. Scuaff, in Lange's Coin. Jesus 
 gave them power, delegated power or 
 authority. It was not over spirits in gene- 
 ral, but limited to unclean spirits, lallen 
 angels. The extent of this power is spe- 
 citted, to cast them out, or more 
 exactly, so as to cast thcni out. Tiiey 
 were also empowered to heal every sick- 
 ness and every iulirmity. They were 
 thus to exercise miraculous power simi- 
 lar to that of Jesus. They received all 
 the power and instructions they needed 
 for their immediate work, and no more. 
 Afterward they were more fully in- 
 sti-ucted, enlightened, and endowed with 
 power from on high. 
 
 3-4. The names of the twelve 
 apostles. 
 
 2. Apostles. This word primarily 
 signifies persons cent forth. Using this 
 term, Jesus gave it to the twelve whom 
 he selected from among his disciples. 
 
 Luke 6 : 13. In the Gospels they are 
 more commonly called the twelve (Luke 
 18 : 31), or tfie twelve duciples (ch. 20 : 17), 
 or simply disciples, ch. 14 : 15 and Luke 
 9 : 12. " They were, during the whole 
 period which the Gospels embrace, dis- 
 ciples, and are therefore so called. But 
 after the advent of the Paraclete, in the 
 Acts and Epistles they are never called 
 disciples, but apostles." — Bengel. A 
 necessary condition to their apostleship 
 was that they had seen the Lord, and 
 were witnesses of him and his resurrec- 
 tion. Acts 1 : 8, 21 ; 1 Cor. 9:1; Acts 
 22 : 14, 1.5. They could, therefore, have 
 no successors. Four catalogues of the 
 apostles are given in the New Testa- 
 ment, each divided into three classes, 
 and the classes being the same in each, 
 and the leading name of each class tlie 
 same. Thus, Peter heads the first class, 
 Philip the second, James the third, and 
 Judas Iscariot stands the last, except in 
 the Acts, where his name is omitted be- 
 cause of his apostasy and death. The 
 following table shows the four arrange- 
 ments, with their connectives : 
 
 Matthew 10 : 2. 
 
 Simon Peter, 
 And Andrew, 
 
 James, son of Zebe 
 
 dee, 
 And John. 
 
 5 Philip, 
 
 6 And Bartholomew, 
 
 7 Thomas, 
 S And Matthew. 
 
 9 jjames, son of Al- 
 
 I pheus. 
 
 10 [And Lebbeus Thad- 
 
 deus, 
 
 11 Simon the C'aaan- 
 1 ite, 
 
 12 And Judas Iscariot. 
 
 Mabk 3 : 16. 
 
 Simon Peter, 
 
 And James, son of 
 
 Zebedee, 
 And John, 
 
 And Andrew. 
 
 And Philip, 
 And Bartholomew. 
 And Matthew, 
 And Thomas, 
 
 Luke 6 : 14. 
 
 Ac«s 1 : 13. 
 
 Simon Peter, 
 And Andrew, 
 
 And James, 
 
 And John. 
 
 IPeter, 
 And James, 
 
 And John, 
 
 And Andrew. 
 
 I 
 And Philip, Philip, 
 
 And Bartholomew, And Thomas, 
 And Matthew, iBartholomew, 
 
 And Thomas. lAnd Matthew. 
 
 And James, son of; James, son of Al- 1 James, son of Al- 
 
 Alpheus, I pheus, [ pheus, 
 
 AndThaddeus, .And Simon Zelotes, And Simon Zelotes, 
 
 And Simon the Ca- And Jndas, hrother And Judas, brother 
 
 nanite, of James, of James, 
 
 And Judas Iscariot, And Judas Iscariot,: 
 
 Thus, Matthew enumerates the apos- 1 7 ; Mark and Luke, one by one ; and 
 ties two by two, probably with reference Luke in the Acts, mixcdlv. 
 to their being sent out in ;jajV,s, Mark 6 : I The first Simon who is called 
 
136 
 
 MATTHEW X. 
 
 A.D. 2i). 
 
 his brother ; James the son of Zebedee, and John his 
 3 brother; Philip, and Bartholomew; Thomas, and 
 
 Peter. More correctly, First Sirm»i, 
 etc. , there being no article in the origi- 
 nal; first in order of enumeration, it 
 implies no superiority of rank. Tlie 
 place assigned Peter, however, at the 
 liead of each of the four lists of tlie 
 apostles is signiticant. He was among 
 the first who recognized Jesus as the 
 Messiah (John 1 : 40-43) ; and with An- 
 drew, his brother, the first called to be a 
 constant attendant of Jesus. He ap- 
 pears frequently as spoliesraan of the 
 apostles, as in ch. 16 : 16, in the name of 
 the twelve, he says, " Thou art the Christ, 
 the Son of the living God. " He was also 
 the chief speaker on the day of Pente- 
 cost, and also the first to carry the Gos- 
 pel to the Gentiles, Acts ch. 10. He 
 was indeed prominent and foremost 
 among the apostles, but not oner them 
 or above them. That he had no superio- 
 rity of rank is evident from 1 Pet. 5 : 1, 
 where he describes himself as " a fellow- 
 elder;" and from the fact that Paul 
 speaks of him as one of the "pillars" 
 together with James and John (Gal. 2 : 
 9) ; that he was intrusted with the Gos- 
 pel to the circumcision, as Paul was to 
 the uncircumeision ; and that Paul re- 
 buked him as an equal. Gal. 3 : 7, 8, 11. 
 That the apostles were all equal in rank 
 appears from declarations of our Lord, 
 cli. 18 : 18 ; 19 : 37, 38 ; 30 : 35, 2(S 38 : 
 33 : 8 ; Jolm 30 : 31 ; Acts 1 : 8. 
 
 Simon Peter was a native of Bethsaida, 
 in Galilee, and was the son of Jonas, 
 and by occupation a fisherman. After 
 his marriage he lived at Capernaum. 
 When first introduced to Jesus he re- 
 received the Aramieau surname, Cephas, 
 which is equivalent to the Greek I^tros, 
 meaning a stone. See ch. 4 : 18. Si- 
 mon, Hebrew Simeon, means hearinr/, an- 
 swer. The most we know of Peter is 
 derived from the Gospels and the Acts 
 of the Apostles. The latter book traces 
 him to the Council at Jerusalem. After 
 that he was with Paul at Antioch (Gal. 
 3 : 11), labored at Corinth (1 Cor. 1 : 
 13; 3 : 33), and at Babylon, where he 
 wrote his fii-st epistle, 1 Peter 5 : 13. 
 According to a tradition whicli may be 
 considered in the main reliable, he visit- 
 ed Rome and sutTered martyrdom under 
 the reign of Nero. 
 
 Andrew is a name of Greek origin, 
 
 but was in use among the Jews. It is 
 derived from a word which means 
 7iian,, and may have been applied to 
 Peter's brother on accoimt of his manly 
 spirit. He was a disciple of John 
 the Baptist, as was doubtless John, 
 Peter, and others, who were afterward 
 called to be apostles. Very little is re- 
 lated of him by the Evangelists. He 
 appears in connection witli feeding the 
 five thousand (Jolm 6 : 8), afterward as 
 the introducer of certain Greeks to our 
 Lord (John 13 : 33), and also with Peter, 
 James, and John, asking for an explana- 
 tion of what Jesus had said concerning 
 the destruction of the temple, Mark 13: 
 3. Of his subsequent history and labors 
 nothing is certainly known. Tradition 
 assigns Scythia, Greece, and Thrace as 
 the scenes of his ministry. He is said to 
 have been crucified at Patrfe in Achaia. 
 
 James the son of Zebedee. The 
 name is the same as that of the patri- 
 arch Jacob, meaning sitpplanler. Cus- 
 tom has applied in our language the 
 name James to three persons in the 
 New Testament, and Jacob to the patri- 
 arch. This James is called tlie greater, 
 or the elder ; and it is wortliy of notice 
 that he is never mentioned in the New 
 Testament apart from John his brotlier. 
 They were styled by our Lord, Boaner- 
 ges,"or Sons of Thvnder, probably on ac- 
 count of their energetic and zealous dis- 
 position, Mark 3:17. They with Peter 
 alone were present at the Transfigura- 
 tion (ch. 17 : 1) ; at the restoration to 
 life of Jairus' daughter (Mark 5 : 43); 
 and in the garden of Gethsemane during 
 the Sa\-ior's agony, Mark 14 : 33. With 
 Andrew, they listened in private to onr 
 Lord's discourse on the fall of Jerusa- 
 lem, Mark 13 : 3. James also was the 
 first martyr among the apostles, being 
 slain with the sword by Herod Agrijipu 
 I., Acts 13 : 3. Clement of Alexandria 
 says that the officer who conducted him 
 to the tribunal was so influenced by his 
 bold declaration of faith as to embrace, 
 the Gospel and to avow himself a Chris- 
 tian ; whereupon lie also was beheaded 
 at the same time. 
 
 John, wliose name means, firadaitdy 
 i/iren by Jcliorah, was, next to Peter, t'.ie 
 most noted of the apostles, and charac- 
 terized with a wonderful mingling of 
 
A.D. 29. 
 
 MATTHEW X. 
 
 137 
 
 Matthew the publican ; James the son of Alphaeus, 
 and Lebbaeus, whose surname was Thaddseus; 
 Simon the Canaanite, and Judas Iscariot, who also 
 betrayed him. 
 
 gentleness and firmness. He belonged 
 to a family of influence, as is evident 
 from his acquaintance with the high- 
 priest (John 18 : 15), and was in easy 
 circumstances, since he became respon- 
 sible for the maintenance of his Lord's 
 mother, John 19 : 26, 27. After the as- 
 cension of our Lord, he resided at Jeru- 
 salem. About A.D. 05 he removed to 
 Ephesus, and for many years labored in 
 Asia Minor. He survived all the apos- 
 tles, and died at Ephesus a.d. 100; being 
 then, according to Epiphanius ninety- 
 four years old, but according to Jerome, 
 a hundred. 
 
 8. Philip was also a native of Beth- 
 saida, a disciple of John the Baptist, 
 and called by our Lord the day after 
 the naming of Peter (John 1 : 43, 44). 
 He is mentioned in connection with 
 feeding the five thousand ; as introducing 
 with Andrew certain Greeks to Jesus ; 
 and as asking after the last stipper, 
 " Lord, show us the Father, and it suf- 
 ficeth us," John 6 : .5-7; 13 : 21; 14 : 
 8-10. Tradition says that he preached 
 the Gospel in Phrygia, and suflfered mar- 
 tyrdom at Hierapolis in Syria. Philip is 
 a name of Greek origin, meaning lover 
 of horses. He doubtless had also a He- 
 brew name. 
 
 Bartholomew. The Hebrew form 
 is Bar-Tholmai, or son of Tholmai, the 
 latter meaning rkh in furrows, or culti- 
 vated Jickli, the whole name implying, as 
 some suppose, son of a rich field, rich 
 fruit. It is the patron^Tnic, as is gene- 
 rally supposed, of Nathanael of Cana of 
 Galilee. In the first three Gospels, Philip 
 and Bartholomew arc constantly named 
 together, while Nathanael is nowhere 
 mentioned; while in the fourth Gospel 
 Philip and Nathanael arc similarly com- 
 bined, but nothing is said of Bartholo- 
 mew, John 1 : 45 ; 21 : 2. According to 
 tradition, he labored in India, and was 
 crucified either in Armenia or Cilicia. 
 
 Thomas was also called Didipmcs, 
 both meaning a tirin, the former Ara- 
 maean, the latter Greek, John 11 : 16. 
 He was probably from Galilee. He was 
 impulsive (John 11 : 10), of an inquiring 
 mind (John 14 : 5, 0), and slow to be 
 oonvinced. John 20 : 34-29. Tradition 
 
 affirms that he preached the Gospel in 
 India, and the Syrian Church there 
 claim him as their founder, and call 
 themselves by his name. 
 
 Matthew the publican (eh. 9 : 9) is 
 the same with Levi, son of Alpheus, 
 Mark 2 : 14. For further account of him 
 see introductory remarks to this Gospel. 
 
 James, son of Alpheus, is also 
 called James the less, or the younger, 
 Mark 15 : 40. His father is probably not 
 the same with the father of Matthew, 
 but is generally thought to be identical 
 with Cleophas, Luke 24 : 18; John 19 : 
 25. Alpheus and Cleophas are but dif- 
 ferent ways of expressing the same He- 
 brew name. The mother of James was 
 Mary, supposed to be a sister of our 
 Lord's mother, John 19 : 25; Luke 34 : 
 10. He had a brother Joses, ch. 27 : 56. 
 
 Lebbeus, whose surname w^as 
 Thaddeus, is also called Judas, Luke 
 6 : 16. He was the "Judas not Isca- 
 riot" (John 14 : 22); brother of James 
 the less, and author of the epistle bear- 
 ing the name of Jude. It has been com- 
 mon to regard Lebbeus and Thaddeiis as 
 allied names, being derived from He- 
 brew or Aramsean words, the former de- 
 noting heart, the latter brecuit, and hence 
 denoting the hearty, the courageotis. But 
 the words " Lebbeus, whose surname 
 was " are omitted in the best text. 
 
 4. Simon the Canaanite. Or the 
 Cananite (Greek kananaios), an inhab- 
 itant of Cana. But more probably the 
 name corresponds with the Greek kanan- 
 "ite^, a zealot, according to its Hebrew ety- 
 mology. He is called Simon Zelotes by 
 Luke in his Gospel and in the Acts, pro- 
 bably on account of his former zeal for 
 the law, and possibly as expressive of his 
 character. The name also distinguish- 
 ed him among the apostles from Simon 
 Peter. It has been thought that he took 
 it from his having belonged to a pohti- 
 cal sect known among the Jews as 
 zealots; this was probably not the case, 
 as the party bearing that name do not 
 appear in Jewish history till after the 
 time of Christ. See further on Luke 6 : 
 15. He is not mentioned in the New 
 Testament out of the four catalogues. 
 
 Judas Iscariot, that is, Judas, man 
 
138 
 
 MATTHEW X. 
 
 A.D. 39 
 
 5 f These twelve Jesus sent forth, and commanded ' Mk. fi. 7-ll ; Lk. 
 them, saying, s Go not into the way of th;.* Gentiles, , ac. f. 8. 
 
 and into any city of '' the Samaritans enter ye not : ^'^ Ki. n. 24 : 
 
 6 ' but go rather to the '' lost sheep of the house of 
 
 John 4. 9-30. 
 
 of Karioth, probably a native of Kari- 
 oth, a small town in the tribe of Judah, 
 Josh. 15 : 35. He was probably tlie only 
 one of the apostles who was not a Gali- 
 lean. His father's name was Simon, 
 John 6 : 71. He carried the bag, and 
 was accustomed to appropriate part of 
 the common stock to his own use, John 
 \i : 6. The climax of his sins was the 
 betrayal of his Lord, which was speedily 
 followed by hanging himself. His de- 
 spised and infamous character doubtless 
 accounts for the position of his name as 
 last on each of the catalogues of the 
 Evangelists. It was a part of infinite 
 wisdom that Christ should have chosen 
 his betrayer among the twelve. God 
 works even through wicked men, as in 
 the case of Balaam. The churches of 
 Christ must not e.Kpect absolute purity 
 on earth ; some of the chatf will remain 
 among the wheat. The defection of 
 thosewho have been regarded great in 
 tlie church will not cause its ruin. 
 5— 12. The immediate mission of the 
 
 APOSTLES TO THE LOST SHEEP Of the 
 
 house of Israel, aud our Lord's charge 
 TO THEM. Only in Matthew. 
 
 5-6. Their immediate mission to 
 THE Jews. 
 
 5. These twelve Jesus sent forth. 
 Two by two, Mark 6 : 7. Connnanded 
 them. Charged them, as tlieir grrat 
 leader, their Lord. Go not into the 
 way of the Gentile.s. Into the way 
 to Gentiles ; direct not your course 
 to them. Into any city. More ex- 
 actly, into a ntij of Samaritans enter 
 t/e not. The charge iu regard to the 
 Icjamaritans differs from that in regard to 
 the Gentiles. They were not to direct 
 their course toward the latter ; but they 
 might find it necessary, in carrying out 
 their mission, to pass "through the "terri- 
 tory of the former, yet they were not to 
 enter into a city of theirs, especially in 
 the capacity of religious teachers and 
 Christ's apostles. 
 
 The Samaritans inhabited the country 
 between Judea and Galilee, and were 
 the descendants of heathen colonist^ 
 from Babylonia, Cuthah, Ava, Hamath, 
 and Sepharvaim, whom Shalmanezer, 
 king of Assyria, sent into the country. 
 
 after he had taken Samaria and carried 
 away the better portion of the ten 
 tribes, and of the remnant of Israelites 
 left behind, whom they intermarried. A 
 mixed people as well as a mixed religion 
 was the result, 2 Kings 17 : 34-41. On 
 the return of tlie Jews from the Baby- 
 lonish captivity, the Samaritans request- 
 ed permission to assist them in rebuild- 
 ing the temple. This they were denied, 
 after which they opposed the Jews and 
 greatly retarded their work, Ezra 4 : 1-5 ; 
 Neh. 3 : 10, 19; 4 : 1-3. Later still, 
 Manasseh, son of the higli- priest, mar- 
 ried the daughter of Sanballat, the go- 
 vernor of Samaria, and Nehemiah would 
 not allow him to perform the functions 
 of the priest's office, but drove liim from 
 the city, Neh. 13 : 38. Accordingly, the 
 Samaritans, under Sanballat, reared a 
 temple on Mount Gerizim, and Manas- 
 seh acted there as high-priest. Thie 
 served to deepen the hatred between the 
 Jews and the Samaritans, and render it 
 perpetual, John 4:9; 8 : 48. The tern 
 jile on Mount Gerizim was destroyed 
 by Hyrcanus about 139 B. c. ; btit the 
 Samaritans still regarded the place sa- 
 cred, aud as the proper place of national 
 worship, John 4 : 30, 21. They reject- 
 ed all tlie sacred books of the Jews ex- 
 cejit tlie PenUiteuch. A few families of 
 the Samaritans now remain at Nablous, 
 the ancient Shechem. Tliey have a very 
 ancient manuscript of the Pentateuch, 
 are strict observers of the law, keeping 
 the Sabbath and the ancient festivals, 
 and are exi)ecting the Messiah. 
 
 6. Lost Sheep. Scattered and wan- 
 doring without a shepherd, ch. 9 : 36. 
 House of Israel. Family of Israel, the 
 descendants of Jacob, the Jews, the 
 wliole nation consisting of the tribes of 
 Judah and Levi and those of other 
 tribes incorporated v.ith them. Their 
 mission on wliich they wei-e now sent 
 was not permanent, but temporary. It 
 was preliminary, limited, and prepara- 
 tory. It was meet that the Gospel 
 should be preached first to God's an- 
 cient chosen people. The restriction 
 was at length taken off, and their mis- 
 sion extended to Samaria, and to the 
 Gentiles, ch. 88 : 19; Acts 1 : 8. The 
 
A.D. 39. 
 
 MATTHEW X. 
 
 139 
 
 7 Israel. ' And as ye go, preach, saying, ™ The king- ' ?^\ ^f^^l ^'^' ^' 
 
 8 dom of heaven is at hand. " Heal the sick, cleanse i" ch! 9. 36 ; Is. .53. 
 the lepers, raise the dead, cast out devils. " Freely ye Eze'^34' 5^' le- 
 
 9 have received, freely give, i* Provide neither gold 1 pet. 2. 25. ' ' 
 10 nor silver, nor brass in your purses, nor scrip for I„^,^- o^a. 
 
 your journey, neither two coats, neither shoes, nor Lk. 10. 9! 
 
 yet staves : 1 for the workman is worthy of his " Mk. 6. 13. 
 
 meat. « ac. 3. 6 ; 20. :»- 
 
 35. 
 
 working of miracles in connection with 
 preaching the good news of the king- 
 dom (ver. 1) was tlieir present qualitica- 
 tion ; the endowments of tlie Hoh' Spi- 
 rit in addition to these, the qualiticatioii 
 for their permanent work, their mission 
 to all nations, Luke 34 : 49 ; Acts 1 : 21. 
 See on vers. 1 and 3. Compare Col. 1 : 
 35-39. 
 
 7, 8. The purpose or object of 
 THIS MISSION to announce the Messiah, 
 and to accompany it with miracles as 
 credentials of their commission and evi- 
 dences of the truth they proclaimed. 
 
 7. And as ye go. And going, 
 preach, announce, proclaim. This is 
 the purpose of your going, the object of 
 your mission. They were to take up 
 and bear the proclamation as announced 
 by John the Baptist, and afterwaixl by 
 Jesus hiuiself, namely, the kingdom, 
 reign, administration of the Messiah at 
 hand. See on eh. 3:3; 4 : 17. 
 
 8. Tlieir preaching was to be con- 
 firmed by miracles similar to those 
 wrought by Christ himself, ch. 4 : 33; 
 8 : 1(5. Doing good to the bodies of 
 men would pre]iare the waj' for doing 
 good to their souls. Lepers. See eh. 
 8 : 3. Cast out devils, demons. See 
 ch. 4 : 34. Som(; ancient manuscripts 
 omit the words Raise the dead, 
 others of high authority give them be- 
 fore cleanse the lej^rs. We have no ac- 
 count of their raising the dead during 
 the Savior's life, the first recorded in- 
 stance, by any of the apostles, being 
 that of Dorcas by Peter, Acts 9 : 36. 
 Though tlie power may have been dele- 
 gated to them, they niay not have been 
 called upon to exercise" it till after the 
 ascension of our Lord. Freely give. 
 Make not either your preacliiug or your 
 power of working miracles a means of 
 gain. As you have received your com- 
 mission and power freely, gratuitously, 
 so exercise it gi-atuitously for the good 
 of others. Compare Acts 8 : 18-33. 
 
 9. 10. The provision for their 
 
 JOURNEY. They are to rely on God for 
 their daily supply. The instructions 
 contained in vers. 9-15 were repeated 
 with slight variations to the seventy, 
 Luke 10': 4-13. 
 
 9. Provide. Procure no equip- 
 ment. Provide no additional money 
 than that you may now have with you. 
 Jesus names three current metals which 
 formed the money of the day, gold, sil- 
 ver, brass, or copper. The compound 
 of copper and zinc which forms our 
 brass does not appear to have been 
 known to the ancients ; but bronze, 
 compounded of tin and copper, was ex- 
 tensively used. Though the word trans- 
 lated brass was sometimes used to desig- 
 nate bronze, yet in the New Testament 
 copper is generally intended, and is 
 doubtless the metal meant here. They 
 were not to procure even the smallest 
 amount. Purses. O miles or belts 
 which kept their long, flowing dress to- 
 gether. The folds of the girdle served 
 as a pocket or purse to carry money. 
 
 10. Nor scrip, or bag, generally 
 made of leather, for carrying provisions, 
 
 scrip or bag. 
 
 1 Sam. 17 : 40. Nor two coats, tunics, 
 under-garments, worn next to the skin, 
 mostly with sleeves, and reaching gene- 
 rally to the knees. They were not to 
 incumber themselves with a change of 
 raiment. Shoes, sandals. See ch. 3 : 
 11. They were to have no extra sandals. 
 Staves." This should be in the singu- 
 lar, staff. If they had a staff, they could 
 take it; but they were not to procure 
 
140 
 
 MATTHEW X. 
 
 A.D. 29. 
 
 11 And into whatsoever city or town ye shall enter, 
 inquire who in it is worthy ; and there abide till 
 
 12 ye go thence. And when ye come into an house, 
 
 13 salute it : ^ and if the house be worthy, let your 
 peace come upon it : ' but if it be not worthy, let 
 
 14 your peace return to you. And whosoever shall 
 not receive you, nor hear your words, when ye de- 
 part out of that house or city, shake off the dust 
 
 15 of your feet. Verily I say unto you, It shall be 
 
 p Mk. 6. 8-11 ; Lk. 
 
 22-35. 
 1 Lk. 10. 7. 
 
 ■■ Lk. 10. 5. 
 
 ' Ps. 35. 13. 
 
 one for the journey. Make no prepara- 
 tion, but ijo just as you are; for this 
 reason, the workman, the laborer, is 
 worthy of his meat, his sustenance, 
 all that, is necessary to sustain life, his 
 liviny;. " At this day tlie farmer sets out 
 on e.vcursions quite as extensive, with- 
 out a para (about a fourth of a cent) in 
 his purse ; and the modern Moslem pro- 
 phet of Tarshiha thus sends forth his 
 apostles over this identical region. Nei- 
 ther do they encumber themselves with 
 two coats. They are accustomed to 
 sleep in tiie garments they have on 
 during the day, and in this climate such 
 plain people e.Kperience no incou- 
 venieuce from it." — The Land and the 
 Book, vol. 1, p. .533. It is implied that 
 their wants would be supplied, that they 
 should trust God, whose messengers 
 tliey were, and that the support they 
 should receive from those to whom they 
 bore their message was not an act of 
 charity, but of gratitude, justly their due. 
 The care of Providence over them dur- 
 ing this mission was doubtless an en- 
 cduragemeiit during their whole subse- 
 quent life. Sl'3 Luke 23 : 35. 
 
 11-15. Directions as to their con- 
 duct TOWARD THE PEOPLE. 
 
 11. Town, village. Inquire, search 
 out, Avho in it is worthy, a man of 
 
 piety and hospitality, and wiio will be 
 likely to receive you and your message. 
 There they were to abide, or remain, till 
 tliey departed thence, out of the city, 
 town, or village. This would be for 
 their comfort, and convenient for those 
 who resorted to them. It would also 
 show that they were grateful for the hos- 
 pitality, and not fastidious in regard to 
 their living. 
 
 1'3. More particular direction for intro- 
 ducing themselves into the family. A 
 house should be the house, that is, of 
 the oue who should be supposed to l)e 
 worthy, ver. 11. Salute it. Use the 
 customary forms of politeness among 
 
 the Jews, namely, " Peace be to this 
 house," Luke 10 : 5; 1 Sam. 25 : 6. The 
 salutation was both a prayer and a bless- 
 ing, and shows the spirit with which 
 they should enter their temporary 
 home. 
 
 13. If the house be worthy. If 
 they prove themselves to be so by wel- 
 coming you and your message, then they 
 shall enjoy the peace, the blessings 
 you have invoked upon them; but if 
 they reject you, or slight your message, 
 thus proving themselves unworthy, theu 
 let your blessing return to you. It 
 shall not rest on that family; but you 
 shall enjoy the rich reward of having 
 done your duty. 
 
 14. Direction as to how they should 
 act toward those who should reject 
 them. Whosoever. A person or 
 persons ; a family or a city. Whoever 
 should reject them, and not receive their 
 message, then, going out of that house 
 or city, they should shake off the 
 dust of their feet. The Paarisees were 
 accuUomed to shake ottthe dust of the 
 heatheu, when they returned from a fo- 
 reign country to their own land, by 
 which act they renounced all fellowship 
 with Gentiles, and proclaimed that the 
 very dust of those foreign countries wa ; 
 polluting to their own. So Jesus enjoins 
 upon his disciples the same act, signify- 
 ing that the very dust of the places where 
 the rejecters of the Gospel lived was un- 
 clean to them, much more those rejec- 
 ters themselves. They should free 
 themselves from their diist, much more 
 from all fellowship and intercourse with 
 them. They must treat them as heatheu, 
 renouncing not only all intercourse, but 
 all participation of criminality and con- 
 demnation in rejecting the Gospel. See 
 Mark 6 : 11. Thus, Paul shook off the 
 dust of his feet against his persecutors 
 at Antioch in Pisidia (Acts 13 : 51), and 
 shook out his garments aijainst the Jews 
 at Corinth, Acts 18 : 6 ; Neh. 5 : 13. 
 
A.I). 29. 
 
 MATTHEW X. 
 
 141 
 
 more tolerable for the land of Sodom and Go- 
 morrah in the day of judgment, than for that city. 
 
 16 ' Behold, I send you forth as slieep in the midst of 
 wolves : " be ye therefore wise as serpents, and 
 
 17 '^ liarmless as doves. But >' beware of men: for 
 ^ they will deliver you up to tlie councils, and " they 
 
 18 will scourge you in their synagogues ; and *> ye shall 
 
 ' Lk. 10. 3. 
 
 " Ge. 3. 1 ; Lk. 21. 
 
 15; Ac. 23. 6. 
 « 1 Cor. 14. 20 ; 
 
 Phil. 2. 15; 1 
 
 Thes. 5. 22. 
 y Mic. 7. 5. 
 ' ch. 24.9; Mk. 13. 
 
 9; Lk. 21. 12 
 » Ac. 5. 40. 
 
 15. More tolerable for Sodom 
 and Gomorrah. Tliesc cities were 
 types of aggravated sins (Gen. lo : lo ; 
 18 : 20; Jmie 7), and of terrible retribu- 
 tion, Deut. 29 : 23; Isa. 13: 19; Jer. 
 49 : 18 ; Amos 4 : 11 ; 2 Pet. 2 : 0. Yet 
 their doom would be less dreadful at the 
 day of judgment than that of those who 
 should reject the Gospel message. The 
 greater the light, the greater the guilt 
 and the greater the punishment. The 
 doomed cities of the plain had enjoyed 
 but the dim light that gleamed from the 
 preaching of Lot ; the Jews had their 
 law, their prophets, John the Baptist, 
 and, to climax all, the preaching of 
 Christ and liis apostles. In rejecting 
 these their crime was gi-eater tlian that 
 of the worst of heathen. 
 
 16-23. Jesus forewarns them of 
 PERSECUTION, and instructs them in re- 
 gard to their conduct. This forms the 
 second part of our Lord's charge to the 
 apostles. In its predictions it extends 
 beyond the immediate mission beft)rc 
 them to the trials of their whole minis- 
 try. Yet the germs of these trials they 
 began doubtless to experience at once. 
 
 if). Behold, I send you forth, f 
 in the original is emphatic. Send yon- 
 forth is the verb from which ajmntle is 
 derived. The meaning, therefore, is, " Be- 
 hold, I am he who apontles you, consti- 
 tutes you my apostles, sending you forth 
 in the midst of great dangers. ' ' Apostles 
 were literally persons sent forth. See on 
 ver. 2. 
 
 As sheep in the midst of wolves. 
 Sheep and wolves are natural enemies; 
 the one is innocent and defenseless, the 
 other malicious and cruel. The apostles 
 were indeed sheep of "the good Shep- 
 herd" (John 10: 11), precious and valu- 
 able to him who sent them forth. The 
 figure gives an impressive image of them 
 as Christ's precious ones, meek and in- 
 nocent, unarmed and defenseless, in 
 the midst of cruel foes. Therefore he 
 exhorts them to use the prudence or dis- 
 cretion of serpents, and the simplicity or 
 guilelessness of doves. It is not the 
 
 malignant cunning of the serpent (Gen. 
 3:1; 49 : 17) that is referred to, but the 
 prudence, wisdom, for which he is noted 
 in avoiding dangers, wise as ser- 
 pents. Harmless. The word thus 
 translated means unmixed, simple, pure 
 from all taint of evil, guileless. The 
 dove is the emblem of innocence and 
 purity, and at the baptism of Jesus the 
 visible, bodily emblem of the Holy Spi- 
 rit, Luke 3 : 23. The particular trait 
 here enjoined is simplicity or guileless- 
 ness of character and motive. With the 
 l)rudencc of the serpent combine the 
 simplicity of the dove. Thus will j-ou 
 be cautious and sharp-sighted, pure in 
 motive, and guileless in action. 
 
 17. Beware of men. The thought 
 of the preceding tigures expanded. The 
 wolves are men. By taking heed, and be- 
 ing cautious in regard to them, they 
 would exercise the wisdom of serpents. 
 Deliver you up, by civil process, to 
 the councils ; not to the council, or san- 
 hedrim, which was the supreme national 
 court of the Jews, but to councih (with- 
 out the article), the lower courts. Some 
 suppose them to be the co^trts of seven es- 
 tablished in every city, in conformity to 
 Deut. 16 : 18, and explained by Jose- 
 phus {Antiq. iv. 8, 14). Others, that 
 thej' were the tribunals connected with 
 the synagogues, commonlj' known as 
 " the council of three," who could pu- 
 nish by scourging. Both may be intend- 
 ed ; this, however, is unimportant, since 
 the idea simply is, that they shoxild be 
 arraigned before courts of justice. 
 Scourging was in accordance with the 
 Mosaic law, and limited to forty stripes 
 (Deut. 25 : 2, 3) ; the criminal was made 
 to lie upon the ground, and was scourged 
 with a whip of three lashes, not more 
 than thirteen blows being given, which 
 was equal to thirty-nine stripes. This 
 was the forty save one which Paul re- 
 ceived, 2 Cor. 11 : 24. Compare Acts 
 22 : 24. It is said that scourging was 
 actually intlicted in the synagogues at 
 public worshij). 
 
 18. And ye shall be brought, etc. 
 
142 
 
 MATTHEW X. 
 
 A.D. 29. 
 
 be brought before governors and kings for my 
 sake, " for a testimony against tliem and the Gen- 
 
 19 tiles. ^ But when th"ey deliver you up, take no 
 thought how or what ye shall speak : for « it shall 
 be given you in that same hour what ye shall 
 
 30 speak. ' For it is not ye that speak, but the Spirit 
 
 21 of your Father which speaketh in you. « And the 
 brother shall deliver up the brother to death, and 
 the father the child : and the children shall rise up 
 against th^ir parents, and cause them to be put to 
 
 23 death. And >> ye shall be hated of all men for my 
 name's sake : ' but he that endureth to the end shall 
 
 » Ac. 12. 1 ; 24. 10; 
 
 25. 7, 23 ; 2 Tim. 
 
 4. 16. 
 = 2 Tim. 1.8; Rev. 
 
 6.9. 
 ""Dan. 3. 16-18; 
 
 Mlv. 13. 11-13. 
 • Ex. 4. 12 ; Ac. 4. 
 
 8-13; 2 Tim. 4. 
 
 17. 
 f 2Sam. 23. 2 Ac 
 
 6. 10. 
 e vers. 35. 36 ; Lk. 
 
 21. 16. 
 h ch. 21. 9 : Jolin 
 
 17.14; 1 Jolin3. 
 
 13. 
 
 To bring out the gradation of tliought 
 and the emphasis, read rather, " And be- 
 fore goveruors also, and kings, shall yo 
 be brought." In addition to being ar- 
 raigned before courts, ye shall be 
 brought before governors also, such a.^ 
 the Roman governors of provinces — for 
 example, Pilate (ch. 27 : 2), Felix (Act* 
 2:3 : 24), Festus ( Acts 25 : 1) — and before 
 king.s, such as were dependent on the 
 emperor of Rome, or perhaps tlie em- 
 peror himself, Acts 12 : 1 ; 2.5 : 2o ; 25 : 
 12. Civil ruler.- generally are meant. 
 For a testimony against them. 
 This should be trdnslaled lo them, not 
 against t/iem. Tliis testimony was of 
 Christ, for my sake, and of Ids truth. 
 It was to them, that is, the Jews, and to 
 the Gentiles. Some prefer to regard 
 tfm/i as referring to the governors and 
 kings, and OeiitUes to tlic nations, tlic 
 meaning of tlie word Gentiles, over 
 whicli they ruled. A great object and 
 result was thus obtained tlirough perse- 
 cution. When tliey were delivered up 
 to these persecuting Jewish magistrates, 
 and when tliey were brought before 
 (ientile governors and kings, tlien could 
 they give their testimony for Christ. 
 Compare Phil. 1 : 12-14. It was to 
 them for salvation if they believed, 
 a.s in the case of Sergius Paulus (Acts 
 13 : 7, 12), or for condemnation if 
 they rejected it. Acts 24 : 25. In giving 
 tliis testimony by their word, conduct, 
 and sutferings tliey would have an op- 
 portunity of exercising the simjilicity 
 and guilelessness of doves. The inspi- 
 ration of the Spirit, which he goes on to 
 promise, would also enable them to act 
 thus. 
 
 19, 20. Jesus directs them to depend 
 entirely on the Holy Soirit in these try- 
 ing emergencies. Take no thoughtt 
 
 Be not imduly solicitous, be not anxious, 
 ch. G : 25. How, the manner; what, the 
 matter of your defense. Words would 
 be given them at the exact time needed, 
 that same hour. See Acts 4: S-12. 
 And even more tliau this, tliey should 
 be specially inspired, and completely 
 under the control of the Spirit as instru- 
 ments, so that it should not be they that 
 •speak, but the Spirit of their Father 
 speaking in them. We have here the 
 inspiration of the apostles on certiiin 
 occasions stated in the strongest possi- 
 ble terms. The promise of our Savior 
 gave them, however, no encouragement 
 to preach generally without any fore- 
 thought or previous preparation. It 
 can liot be used to support any such 
 practice. 
 
 21. Persecution would become so se- 
 vere, that even the tenderest relationship 
 would not form a barrier. Brother would 
 deliver up to the magistrate brother; 
 the father, the child, arid even children 
 would rise up against parents. The re- 
 sult of such judicial proceedings would 
 be death. Early church history shows 
 the fulfillment of these predictions. 
 
 22. The violent hatred displayed in 
 disregarding the nearest earthly ties, and 
 causing brothers, children, and parents 
 to be put to death for his name's sake, 
 will be general. Christians will be 
 hated of all ; that is, by all but them- 
 selves. " The friendship" of the world 
 is enmity ^vith God," James 4: 4. Chris- 
 tianity is exclusive, and therefore Chris- 
 tians were hated by both Jews and Gen- 
 tiles. It proclaimed salvation through 
 Jesus alone. The Jewish theocracy was 
 superseded by a spiritual kingdom, and 
 all that was indestructible and essential 
 to man's duty in the law was incorpoi - 
 ated in the Gospel. The Jew would, of 
 
A.D. 29. 
 
 MATTHEW X. 
 
 143 
 
 83 be saved. But ''when they persecute you in this ' ch. 24. 1.3; Ro. 
 city, flee ye into another : for verily I say unto you, jg^'. ?^i^;^judi 
 Ye shall not have gone over the cities of Israel, ' till 20, 21 ; Rev. 2. 10 
 the Son of man be come. ' ?h„^2j5; Ac. a 
 
 I ; \). m; 14. D. 
 
 course, hate a system destructive of his 
 own, and one which shut him out of sal- 
 vation, except through a hearty recep- 
 tion of faith in its doctrines. Pagans 
 tolerated each other; their systems of 
 reUgiou were local and limited in their 
 claims, confined to tribes, nations, and 
 countries. They could even worshij) 
 eacli other's gods. But they could nut 
 tolerate Christianity, which proclaimed 
 itself a universal religion ; and exclu- 
 sive, in that it was tlic only true re- 
 ligion ; and exierminatiug, in that it con- 
 demned all idolatry, aud waged war with 
 all other religions as embraced in the 
 kingdom of "darkness. Pagans, there- 
 fore, hated Christians, and regarded them 
 in the language of Tacitus, the Roman 
 historian, as exercising "enmity to the 
 human race." The doctrines and claims 
 of the Gospel, which are so repugnant to 
 the human heart, aroused the hatred not 
 only of the Jews and pagans, but of all 
 other opposers not included in these 
 two classes. 
 
 But Jesus adds a comforting promise, 
 and encourages tliem with the prospect 
 of final triumph. He that endureth, 
 perseveres faithful to the end of the 
 trials through which he is called to pass, 
 shall be saved, fully aud finally de- 
 livered from them. "The end ' ' to every 
 believer is the end of life, 1 Cor. 1:8; 
 Heb. 3: 6, 14; 6: 11; Rev. 2: 26. He 
 shall be saved from sin and all its conse- 
 quences, temporal and eternal, physical 
 and spiritual. " ' Enduring to the end' is 
 the proper evidence of the reality and 
 solidity of the Christian jirofession, 
 'drawing back unto perdition' exposes 
 the want of foundation." — P. Schaff. 
 See on eh. 2-1 : 13. 
 
 23. Jesus directs them to avoid dan- 
 gers by escape. See examples in Acts 
 8 : 1 ; 9 : 24, 2.5 ; 13 : .51 ; 14 : (5 ; 20 : 1. 
 By exercising a wise discretion in this 
 respect, they would show the wisdom of 
 the serpent. Flee ye into another. 
 Flee into the other, the next city in order, 
 which they had not visited. " Persecu- 
 tion would thus result in spreading the 
 Gospel, Acts 8:4; 14: 7. They had no 
 time to lose in needlessly braving perse- 
 cution. Their mission required due 
 
 haste. The Son of Man. The title 
 
 which Jesus loved especially to apply to 
 himself as the Messiah. See on ch. 8 : 
 20. They should not end their mission 
 in visiting the cities of Israel until the 
 Son of Man be come. 
 
 Various interpretations have been 
 given to the expression till the Son of 
 Man be come. Some, referring this pas- 
 sage to the particular mission on which 
 the apostles were now sent forth, sup- 
 pose that Jesus would follow them as 
 he did the seventy (Luke 10 : 1), and 
 that he therefore means, until the Son 
 of Man overtake you. The great objec- 
 tion to this view is, that Jesus had just 
 been foretelling persecutions, which 
 were never endured till after our Savior's 
 personal ministry. The persecution and 
 the coming of the Son of Man must 
 therefore refer to some period later. 
 
 Others refer the fulfillment of the 
 passage to the resurrection of Christ, 
 when the Son of Man came with power 
 (eh. 28 : 18) to establish his kingdom on 
 earth, Judaism having been ended at 
 the crucifixion, its rites and its whole 
 service rendered null and void, after 
 which also the cities of Israel were no 
 longer the circumscribed field of apos- 
 tolic labors. Others still regard the 
 passage as pointing to the outpouring 
 of the Spirit when the Son of Man came 
 in power by the Holy Spirit, fully es- 
 tablishing his kingdom among men. 
 The objection to the first view, however, 
 holds good against these. We have no 
 account of the apostles suffering perse- 
 cution till after the descent of the 
 Spirit, and the large ingathering of be- 
 lievers into the church at Jerusalem. 
 
 It is, however, very generally referred 
 to the destruction ot Jerusalem, ac- 
 cording to which the meaning of the 
 passage is, that the apostles will not he 
 able to complete their mission in visit- 
 ing all the cities of Israel before the 
 Son of Man shall come by his provi- 
 dence, and put an end to the Jewish 
 state, and the externalities of the Jewish 
 dispensation, by the destruction of Je- 
 rusalem. It is argued that this view, 
 both in point of time and in regard to 
 persecution, meets the requirements of 
 
144 
 
 MATTHEW X. 
 
 24 " The disciple is not above his master, nor the 
 
 25 servant above his lord. It is enough for the dis- 
 ciple that he be as his master, and the servant " as 
 his lord. If " they have called the master of the 
 house P Beelzebub, how much more shaU they call 
 
 A.D. 29. 
 
 1 ch. 16. 28 ; 24. 27, 
 
 30; 25. 13; 26. 
 
 64. 
 ■" John 13. 16 ; 15. 
 
 20. 
 " Hcb. 12. 2-4. 
 " ch. 12. 24, 26, 27 ; 
 
 John 8. 48, 52. 
 
 the prophecy, that in the twenty-fourth 
 chapter of this Gospel we find the first 
 apostolic period used as a type of the 
 whole age of Christianity, and the ven- 
 geance on Jerusalem a type of the final 
 coming of our Lord. Yet it is objected 
 to this, that tlie destruction of Jeru- 
 salem is nowhere called the coming of 
 Christ. 
 
 Hence others have referred this say- 
 ing of our Lord to his second coming. 
 And yet we meet an objection here, that 
 this extends the time too far distant, 
 since the language of Christ implies that 
 his coming would occur while the apos- 
 tles were still living, and that before it 
 they would scarcely visit all the cities 
 of Israel. 
 
 The greatest objection to any of these 
 views I conceive to be, that they are 
 not comprehensive enough. They lose 
 sight of a great principle in prophecy, 
 namely, that it often points not only to 
 the final event itself, but also to tyi^es of 
 that event, thus including at times a 
 series of events, all ranging under one de- 
 scription, and fulfilled by one prophecy. 
 Thus, the reign of Solomon is a type of 
 the glory and the durabiUty of the reign 
 of Christ, the Sou of David, Ps. 72. 
 The return of Israel from their captivity 
 at Babylon is linked in prophecy with 
 the future triumph and glory of spiritual 
 Israel. See also an illustration of this 
 principle in ch. 1 : 23. 
 
 According to this principle, the pre- 
 f liction of this passage may extend, as 
 \ chat in ch. 16 : 27, 23 may, and that 24 : 
 30, 31, certainly does extend to the 
 second and final coming of Christ. The 
 destruction of Jerusalem is made typical 
 of the judgment following his second 
 coming ; and although the former event 
 is not in so many words called the com- 
 ing of Christ, yet his providential com- 
 ing is imjilied. ~ So also, as the ascension 
 of Jesus Is made to illustrate in some 
 respects the manner of his second com- 
 ing (Acts 1 : 11), I can see no objeetiou 
 to supposing that his rising from the 
 dead, with the connecting wondrous cir- 
 cum^tiinces, such as the earthquake and 
 
 the descent of the angel (ch. 28 : 2-4), 
 were also in some respects typical of 
 that coming. See also eh. 28 : 18. 
 Neither would I seriously object to re- 
 garding the Pentecostal outpouring of 
 the Spirit as typical of the power and 
 glory of Christ's kingdom, as connected 
 with his second connng. The disciples 
 in this their first mission doubtless re- 
 ceived like treatment with their Lord. 
 They doubtless were rejected by many, 
 treated with cold indiflerencc, and even 
 insulted ; which were the germs and the 
 types of their future persecutions. It 
 is by no means probable that they went 
 over the cities of Israel, the toumi^ and 
 villages, before the resurrection. Neither 
 is it probable that they themsehes had 
 visited them all before the destruction 
 of Jerusalem, a.d. 70, as their atten- 
 tion had long before that event been 
 directed to Jews living out of Palestine 
 and to the Gentiles. Tn connection with 
 the destruction of Jerusalem were the 
 ruin and the extinction of many cities, 
 towns, and villages of Palestine,"some of 
 which doubtless had never been visited 
 by the apostles. Thus, at the second 
 coming of Christ there will be found 
 a literal fulfillment of the i)rediction. 
 Jesus would have them exercise all 
 proper haste; for however diligent and 
 faithful they might be, there would be 
 some cities which would never receive a 
 ■visit from them. Compare eh. 16 : 27, 
 28, and 24 : 30, 31. 
 
 34-39. The third pakt of the dis- 
 course in which Jssrs gives appro- 
 priate INSTRUCTIONS AND ENCOURAGE- 
 MENTS in view of persecution. 
 
 24, 25. Persecution is to be expected. 
 In suffering they are only sharers mth 
 Christ. They should not, therefore, mur- 
 mur, but rather be satisfied and com- 
 forted. These thoughts are enforced 
 by a three-fold illustration, bringing out 
 a three-fold relation between Christ and 
 his followers, diaciple and tecu-her {c\\. 23 : 
 8), xermiit and lord (Luke 12 : 3o-37, 
 4.5-4S), master of the hou.ie and household 
 (Eph. 3: 15; Matt. 21: 33-37; 26: 
 26-29). The disciple must not expect 
 
A.D. 29. 
 
 MATTHEW X. 
 
 145 
 
 26 them of his household I i Fear them not therefore : 
 ■■ for there is nothing covered, that shall not be re- 
 
 27 vealed ; and hid, that shall not be known. ' What 
 I tell j'ou in darkness, tliat speak ye in light : and 
 what ye hear in the ear, ' tluit preach ye upon tlie 
 housetops. 
 
 28 " And fear not them which kill the body, but are 
 not able to kill the soul : but rather fear him which 
 
 p Mk. 3. 22. 
 
 1 Pro. 29. 25 ; Is. 
 
 51. 7,8; IPet. 3. 
 
 14. 
 ■■ Mk. 4. 22; Lk. 8. 
 
 17; 12. 2, 3. 
 » ch. 13. 34 ; Lk. 8. 
 
 10. 
 ' Pro. 1. 20, 21 ; 8. 
 
 1-5. 
 " Lk. 12. 4-10. 
 
 better treatment than his teacher, nor 
 the servant than his lord. And if they 
 apply the most opprobrious epithets to 
 the master of the liouse, liow much 
 more will thev do it to the household, 
 the family. 'They will have less respect 
 for them than for him. Beelzebub. 
 According to the original it is Bedzebul, 
 a name by which Satan, the prince of 
 the devils, is called by the Jews, ch. 12 : 
 34. It is variously explaiued. Thus, by 
 some it is supposed that the name Baal- 
 zebub, lord of flics, the fly -god of Ekrou 
 (2 Kings 1 : 2), was changed to Baalze- 
 bul or Beelzebul, lord of dung, dung- 
 god, expressive of contempt, and ap- 
 plied to Satan as the prince of all idola- 
 try and all impuritv. But although 
 Lightfoot {Hoi: Heb. Matt. 12 : 24 ; 
 Luke 11 : 1.5) has shown that zehul oc- 
 curs in the Talmudic writers, in the 
 sense of du7ig, filth, and is by them ap- 
 plied in this sense to idols, yet in the 
 Hebrew Scriptures it never occurs in 
 that sense, but means a hoJbitation, a 
 hotise. Hence, others suppose Beelze- 
 bul to mean, lord of the habitation, ma.<- 
 ter of the house, and thus applied to 
 Satan as the lord of idolatry, or demons 
 and the kingdom of darkness ; and that 
 Jesus in this passage had just repre- 
 sented himself in contrast as the true 
 "master of the house," and lord of the 
 kingdom of light. The latter is the 
 more probable explanation. Satan is 
 the great usurper. The epithet, in the 
 mouth of a Jew, was one of the most 
 contemptuous he could use. 
 
 26-33. Reasons for encouragement 
 and for not fearing their persecutors. 
 
 26. Since, therefore, ye are to be par- 
 takers of mv suftVrinirs. and also of my 
 triumphs, fear them not, although ye 
 be hated, reviled; and persecuted, for 
 there is nothing covered, etc. A 
 l^roverbial saying, implvinsj that truth, 
 though covered up and hid for a time, 
 shall be brough't to light, diflfused, and 
 vindicated. It was Cln-ist's design that 
 18 
 
 his gospel should be displayed, not con- 
 cealed. It shall be known and acknow- 
 ledged. Nothing which had been taught 
 in secret was to be withheld, but all an- 
 nomiced publicly. Tlie secret designs, 
 too, of their enemies would also be 
 made known, exposed to the light of 
 truth, and condemned at the judgment, 
 Eph. 4 : 13 ; 1 Cor. 4:5. 
 
 27. The principal thought of the 
 preceding verse expanded and enforced. 
 What i tell you in darkness, etc. 
 Speak publidij that which 1 have told 
 you pi-ivately, dearly what ye have heard 
 in parables, ojxnly in the light of day 
 what ye have heard secretly, in the dark- 
 ness of night. What ye hear, whis- 
 pered, as it were, in the ear, that 
 preach, prochiim like a iniblic herald 
 upon the housetops. The roofs 
 were flat, upon which the people in the 
 evening were accustomed to sit. It is 
 still a custom in the east to make pub- 
 lic proclamation from the housetops. 
 In the evening, after the people have re- 
 turned heme from their labors, the pub- 
 lic herald ascends the highest roof, and 
 tlie most convenient for the purpose, 
 and makes his jiroclamation. 
 
 28. Another reason why they should 
 be bold, and fearless of theiV perse- 
 cutors : Tlie latter can only do them 
 external injury, -while God's' power ex- 
 tends over their spiritual nature, and 
 hence is the time object of reverential 
 fear. Fear not them. Ee not 
 afraid, in opposition to the holy and 
 reverential fear which should be'exer- 
 cised toward God. Soul, the inner 
 spiritual nature, in opposition to body. 
 Notice also that men may kill the body, 
 but not the soul, which is immortal. 
 That still lives, though the body be 
 dead. The soul and body are together 
 not said to be killed, but destroyed, that 
 is, ruined, made to perish in hell, in 
 f^ehenna, the place of future torment, 
 which punishment is distinctly stated to 
 be everlasting in ch. 25 ; 46. "I am 
 
146 
 
 MATTHEW X. 
 
 A.D. 29. 
 
 29 is able to destroy both soul and body in hell. Are 
 not two sparrows sold for a farthing ? and one of 
 them shall not fall on the ground without your 
 
 30 Father. ' But the very hairs of your head are all 
 
 31 numbered. Fear ye not therefore, ye are of more 
 33 value than many sparrows. " Whosoever therefore 
 
 shall confess me before men, him will I confess also 
 33 before my Father which is in heaven. But whoso- 
 ever shall deny me before men, him will I also deny 
 before my Father which is in heaven. 
 
 1 Sam. 14. 45; 
 Lk. 21. 18 ; Acts 
 27. 34. 
 
 «Rom. 10. 9, 10; 
 Rev. 3. 5; 2 Tim. 
 2. 12. 
 
 destroyed" was a common Attic phrase, 
 meaning, "I am iindune, ruined," or, 
 according to Passow, " I am in the last 
 degree miserable or unfortunate." Com- 
 pare Job 19 : 10 ; llos. 13 : 9. On Ge- 
 henna, see ell. 5 : 2Z. 
 
 Some very able commentators have 
 very strangely supposed tliat Satan is 
 presented in the Isat part of this verse 
 as the destroyer of souls and the object 
 of fear. But an exhortation to fear tlie 
 devil would >^e out of place in tliis con- 
 nection. The disciples are exliorted to 
 fear him who is abU to destroy botli soul 
 and body in hell, which caii refer only 
 to God, whom James declares (James 
 4 : 13) to be " the one Lawgiver and 
 Judge, who is able to save and destroy." 
 No such ability is ascribed to Satan or 
 to any created being. Satan is nowhere 
 represented as administering the pun- 
 ishments of hell; but is himself con- 
 demned to suffer punishment with the 
 wicked there. Compare 2 Pet. 3 : 4. 
 
 39-31. Still another reason for not fear- 
 ing their persecutors: His disciples are un- 
 der the protection and providential care 
 of their heavenly Father. As, therefore, 
 they should exercise a godly, reveren- 
 tial fear toward the Almighty, so also 
 they should exercise a childlike trust in 
 him as their heavenly Father. 
 
 39. Are not two sparrows ? The 
 word translated sparromi means little 
 birds generally, including sparrows es- 
 pecially, which were verv abundant, 
 small, and cheap. Farthing:. The 
 word thus translated designates a Ro- 
 man copper coin, worth a cent and a 
 half. So minutely does your heavenly 
 Father watch over all events, that even 
 one of these shall not fall to the 
 ground, shall not die, without your 
 Father's permission. They are still abun- 
 dant in Palestine, sometimes brought to 
 market and sold as food. " The soar- 
 rows," says Dr. llnekett {Scripture JlhtJi- 
 
 tratioH-f, p. 94), "which flutter and twitter 
 about dilapidated buildings at Jerusalem, 
 and crevices of the city walls, are very nu- 
 merous. In some of the more lonely 
 streets they are so noisy as almost to 
 overpower every other sound." 
 
 30, 31. But the very hairs of your 
 head, etc. Your is in the Greek em- 
 phatic, and in marked contrast to what 
 had just been said of the sparrows : 
 But you, even the hairs of your head, 
 etc. A proverbial expression, showinj^ 
 in the most forcible language the special 
 providential care of God over his chil- 
 dren. Their very hairs, and the smallest 
 things that pertain to them, are pre- 
 cious; and they are watched over and 
 cared for. How much more value 
 than many sparrows are they who 
 have an mtelligent and immortal nature, 
 and have been redeemed by such a costly 
 price as the precious blood of Christ ! 
 1 Pet. 1 : 18, 19. The argument is from 
 the less to the greater, very similar to 
 that in ch. 6 : 36. Compare 1 Sam. 14 : 
 4.5 ; Luke 31 : 18 ; Acts 37 : 34. 
 
 33, 33. Yet another reason for encou- 
 ragement and boldness amid persecu- 
 tion : Fidelity will be approved and re- 
 warded ; the unfaithful and the deniers 
 of his name shall be rejected and pu- 
 nished. Whosoever. The ajiplication 
 is made ireneral: Every one. Confess 
 me before men. Shall acknowledge 
 me as the Messiah, his Lord and Teach- 
 er. Him will I confess, as my disci- 
 ple, before my Father, as their In- 
 tercessor, as their Judge, and in the glo- 
 ries of the heavenly kingdom. But 
 those who deny him, refuse to own him 
 as their Lord and Teacher, the Messiah, 
 he will also deny, reject, and disown as 
 his at the judgment, before his Father 
 and the holy angels. The confession 
 must be true and genuine, indicative of 
 the state of the heart as united in a spi- 
 ritual, living union with Christ. So also 
 
A.D. 29. 
 
 MATTHEW X. 
 
 147 
 
 34 ' Think not that I am come to send peace on 
 
 35 earth : I came not to send peace, Init a sword. For 
 I am come to set a man at variance > against his 
 father, and 'the daughter against lier mother, and 
 the daughter-in-law against her motlier-in-law. 
 
 36 And * a man's foes shall be they of his own house- 
 
 37 hold. * He that loveth father or mother more than 
 me is not worthy of me : and he that loveth son or 
 
 38 daughter more than me is not worthy of me. ** And 
 he tliat taketh not his cross, and followeth after me, 
 
 Lk. 12.49. 51-5.3. 
 
 y vv.v. 21 : 
 10. 
 
 ch. 24. 
 
 ' Ps. 41. 9; 55. 13, 
 John 13. 18; Gal. 
 4.29. 
 
 => Lk. 14. 26. 
 
 >• ch. 16. 24-26 ; 
 Mk. 8. 34. 
 
 the denial must be indicative of a heart 
 that really refuses to receive Christ and 
 acknowledge him as Lord. Hence " tlie 
 Lord will not confess the confessing Ju- 
 das, nor deny the denying Peter." "We 
 may observe that both in the Sermon on 
 the" Mount (ch. 7 : 21-23) and here, after 
 mention of the Father, the Lord describes 
 himself US the Judge and Arbiter of eter- 
 nal life and death. ' — Alford. 
 
 34r-36. Jesus further teaches that strife 
 and persecution are to be expected as a 
 necessary consequence of his coming, 
 and the proclamation of the Gospel. 
 
 34. Think not, do not entertain the 
 mistaken idea that I am come to estab- 
 lish a temporal kingdom, ditTusing pros- 
 perity, tranquillity, and peace upon the 
 earth. I came not to send peace 
 but a sword. There can be no peace 
 between truth and error, light and dark- 
 ness. The mission of Christ was aggres- 
 sive, and so also is the Gospel aggressive. 
 It has for its object the overthrow of 
 the kingdom of darkness, and the rescu- 
 ing of men from the power of sin and 
 Satan. The truth, the word of God, is 
 indeed a sword, a spiritual weapon, 
 sharper than any two-edged sword (Heb. 
 4 : 12), and wherever proclaimed will se- 
 parate and cause divisions, conquering 
 and making friends or arousing the hos- 
 tility of obstinate foes, a savor of life 
 unto life to the one and a savor of death 
 unto death to the other, 2 Cor. 2 : 16. 
 The ultimate object of the' Gospel is 
 peace, peace with God, and then peace 
 among men. But in a world of sin, like 
 ours, this can only be attained through 
 conflict. Strifes and divisions are, there- 
 fore, necessary results, arising from the 
 cruel and rebellious nature of evil. 
 
 35, 36. The idea of the preceding verse 
 expanded. The separating power of the 
 stoord would be seen in the cutting 
 asunder the tendcrest relations, and set- 
 ting at variance members of families. 
 
 " The terms to set at variance with 
 
 indicate a direct influence from the 
 Lord ; hence, the son, the daughter, and 
 the daughter-in-law are here the repre- 
 sentatives of Christ. It has not inaptly 
 been suggested, that these special terms 
 have been selected because the younger 
 members and the female portion of 
 households were commonly flrst to em- 
 brace the Gospel." — Lange. Daugh- 
 ter-in-law. Bride, young wife. The 
 words of our Savior liere strikingly cor- 
 respond with Micah 7 : 6, and are re- 
 garded by some commentators as a quo- 
 tation. 
 
 37-39. Jesus still further fortifies the 
 minds of his disciples in view of stripes 
 and persecutions, which should cut 
 asunder the dearest relations of life, by 
 teaching them that their love to him 
 must be supreme, and that they must 
 sacrifice any human attachment if it 
 comes in conflict with duty and love to 
 him. 
 
 37. He that loveth, etc. A man 
 must have a love and devotion to Christ, 
 as his Lord and Savior, combining both 
 his human and divine natures, such as he 
 could not lawfully exercise toward any 
 human being, even father or mother, 
 sou or daughter. It is above, and higher 
 than mere earthly attachments. The 
 latter must yield to the former, if they 
 come in conflict. Obedience to parents 
 is a Christian duty, yet even they must 
 be disobeyed if that be necessarj' to obe- 
 dience to Christ. Even separation from 
 father and mother, son and daughter, 
 and the sacrifice of home and all the 
 tendcrest ties of kindred, must be sub- 
 mitted to, if necessary to allegiance to 
 Jesus. Not Avorthy of me. Not fit 
 to be mv disciple. 
 
 38. He that taketh not, etc. The 
 prominent idea in cross-bearing is the re- 
 proach endured. Taking his cross and 
 foUnwingare inseparable. Tiie suffering 
 
148 
 
 >[A'rTHE\V X. 
 
 A.D. 39. 
 
 39 isnot worthy of me. ■■ 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 
 
 41 receiveth me receiveth him that sent me. ' He that 
 receiveth a prophet in the name of a prophet » shall 
 receive a prophet's reward ; and he that receiveth a 
 riohteous man in the name of a righteous man shall 
 
 ' Lk. 17. 33 ; John 
 
 12. 25; Phil. 1. 
 
 20, 21. 
 ■1 ch. 25. 40 ; Lk. 
 
 10. 16 ; John 13. 
 
 20; 2 Cor. 5. 20. 
 ' John 12. 44-49 : 
 
 2 John <l. 
 ' 1 Ki. 17. 10. 16; 
 
 18.4; 2Ki. 4. 8; 
 
 2 Tim. 1. 16-18. 
 
 of such trials and persecutiuns, and the 
 cutting- asunder the tenderest ties, were 
 indeed a spiritual crucitixion. The lan- 
 guage of Jesus here is proplietie of his 
 own sufferings. It was doubtless very 
 e.Kpressive to his disciples when he ut- 
 tered it, and was well titled to prepare 
 their minds for his sufferings and death. 
 Yet that great event served to give an 
 intensity of meaning to this and similar 
 passages, and to throw new light on the 
 self-denials and self-sacrihees, the inner 
 and outer struggles pertaining to the 
 Christian life, John 12 : 16 ; Rom. 6:6; 
 (ial. 3 : 20 ; .5 : 24. The language is an 
 allusion to that severest and most dis- 
 graceful Roman punishment, in which 
 the malefactor was often compelled to 
 bear his own cro.ss to the place of exe- 
 cution, thus vividly portraying the duty 
 of Christ's disciples to'fohow him 
 throu.^h all trials that his cause an;l truth 
 should demand. Every one has his own 
 cross, which he must take willingly, 
 and follow after Chrisc, not after the 
 world or any object of his seltish inclina- 
 tion. This is indeed a test of discii)le- 
 ship; for if he does it not, he is not 
 worthy, not lit to be his disciple. A 
 wise man once seelving to explain the 
 cross, took two slips of wood, a long and 
 a short one, and said, "The long piece is 
 the will of God ; the short piece is your 
 will. Lay your will in a line with the 
 will of God, and you have no cross ; lay 
 it athwart, and you make a cross di- 
 rectly." 
 
 89. Jesus now compresses in a single 
 sentence the trials and rewards of true 
 disci pleship, and the consequences of 
 putting any object, even life itself, above 
 iiim. T'he word translated life is the 
 same as that which is rendered soal in 
 verse 28, it having the twofold use, ex- 
 pressing both the natural life and the 
 s<nd. The contrast here is between the 
 natural life which pertains to the body 
 and to this world, and the inner spiritual 
 life which pertains to the soul, and 
 which commences here by faith, and 
 
 will be consummated in the world to 
 come. Findeth in contrast to loseth 
 has in it the sense of xart'tfi. He that 
 findeth his life, making the life of 
 his body his great object, and saving it 
 by rejecting me, shall lose his higher 
 spiritual life, by falling sliort of it, and 
 by being condemned to eternal death. 
 But he that loseth his life, making 
 Christ and his cause paramount to the 
 life of the body and all that pertains to 
 it in this world, ready even to die if 
 needs be, and perchance laying it down 
 for his sake, shall find it', shall attain 
 to a higher, spiritual, eternal life, and 
 thus save his soul. Thus Jesus encou- 
 rages tliem to faithfulness to him, even 
 though it sliould result in martyrdom. 
 
 40-42. In con'clusion, Jesus states 
 that the}' are his kepkesentatives, and 
 that they who heartily receive them shall 
 be sharers in their reward. 
 
 40. He that receiveth you, etc. 
 You are my representatives, even as I 
 am my Father's representative. He, 
 therefore, that receiveth you, not merely 
 to his house and board, but also to his 
 heart, welcoming you as my apostles, 
 and consequently your message, receives 
 both me and my Father. What honor 
 and what blessedness ! ch. 2.5 : 34— W. 
 
 41. A prophet. One divinely com- 
 missioned to foretell future events, 
 make known the will of God, or teach 
 religious truth. A righteous man. 
 A pious, godly person. He that receiv- 
 eth such in the name, that is, as a 
 prophet, having reference to his pro- 
 fessed office and character, and as a 
 righteous man, because he is a righteous 
 man, with reference to his professed 
 character, shall be sharers in their re- 
 ward. It must be not a mere external 
 reception, but a hearty reception of 
 them, and consequently of their mes- 
 sage, 1 Kings 17 : 14-16. They may not 
 always be what they profess, yet if they 
 are received in the name of prophets or 
 righteous men, the corresponding re- 
 ward will follow. They who honor the 
 
A.I). 29. 
 
 Matthew \. 
 
 Ut) 
 
 42 receive a righteous man's reward. '•And whoso- * ch. 16. 27; 25. 84 
 
 ever shall give to drink unto one of these little ones ;, ^.|j ' j^ 3_g ](,. 
 
 ' a cup of cold icdter only in the name of a disciple, Mk. •». 44. 
 
 verily I say unto you. "^ lu' sliail in no wise lose his l ph^'^f ^'^'5_ii)- 
 
 reward. 
 
 Heb. 6. 10. 
 
 (//^^ thonifli a Judas fills it, and receive 
 liiin, supposiiiii: liim to be a prophet, 
 and heciuise he i.-; a prophet, shall be re- 
 warded equally a.s if it had bceu a Peter, 
 a James, a John, or Ciirist himself. 
 
 42. Even the smallest act of kindness 
 will receive its appropriate reward. 
 Little ones. Disciples, even the hum- 
 blest. Perhaps the lambs, the youns; 
 converts, or the less advanced disciples, 
 ch. 11 : 11; Zech. 13 : 7. Compare eh. 
 18 : 10. There seems to be a certaiTi 
 j);radation observed — the ajiostles, a pro- 
 phet, a righteous man, little ones. A 
 cup of cold water only. The cheap- 
 est refreshment and the smallest service 
 that can be rendered to a disciple, in 
 the name, because he is a disciple, 
 shall be recompensed. Christ will note 
 every such act, and will also see that the 
 doer does not lose Ms reward. 
 
 1. Christ calls those to preach the 
 Gospel who are adapted to the work, 
 and qualifies them with gifts and graces. 
 This, however, does not preclude the ne- 
 cessity of mental discipline, etc., ver. 1 ; 
 1 Tim". 4 : 13. 
 
 2. As Christ sent forth the apostles to 
 do good both to the bodies and souls of 
 meii, so now preachers of the Gospel 
 should show an interest both in the 
 temporal and spiritual welfare of their 
 hearers, ver. 1 ; Acts 3 : 6, 7. 
 
 3. Christ chose his apostles, and he 
 still chooses his ministers, principally 
 from men in plain and humble circum- 
 stances, both for his ovm glory and the 
 good oif mankind, they being generally 
 better adapted to reach the masses of 
 men, vers. 3-4; 1 Cor. 1 : 20-24, 27-29. 
 
 4. A person may exercise the office of 
 minister, be even blessed in the work, 
 and receive the approbation of his 
 brethren, and j'et be unconverted, ver. 
 4. Compare 1 Cor. 9 : 27. 
 
 5. As the apostles were first sent 
 forth to the lost sheep of the house of 
 Israel, so Christ still, by his providence 
 and Spirit, appoints to ministers their 
 fields of labor ; and wherever that may 
 
 be, they should seek after those wlio are, 
 and arc to be, God's chosen people, vers. 
 5, ; Acts 13 : 2-4; 18 : 10 ; 10 : 6, '.♦. 
 
 0. Ministers are the heralds of the 
 GoKjtel^ preaching not themselves, but 
 Christ, and the message he gives them, 
 ver. 7 ; 2 Cor. 4 : 1, 2, 5. 
 
 7. Ministers are not to set a price uii- 
 on the Gospel, but freclv do good to all, 
 ver. 9 ; Acts 8 : 18-20. 
 
 8. Present duty should not be delayed 
 in order to be better able to perform it. 
 The accumulation of property is no pre- 
 requisite to pireaching the Gospel, vers. 
 9, 10 ; Gal. 1 ; 16. 
 
 9. Ministers of the Gospel should go 
 forth to their work, depending on God 
 for a supply of their temporal wants; 
 trusting that he for whom they labor 
 will provide, from time to time, aU that 
 mav be necessarv, vers. 9, 10 ; 1 Cor. 9 : 
 8-11; 3 John 7.' 
 
 10. It is the duty of Christians and 
 churches to make a practical acknow- 
 ledgment of the truth that the laborer 
 is worthy of his hire, by giving their 
 pastors a liberal support, ver. 10; 1 Cor. 
 9 : 13, 14 ; 2 Cor. 11 : 7, 8; 3 John 8. 
 
 11. Ministers are to seek the godly 
 for associates and companions, so that 
 they may not identify the Lord's cause 
 with the unworthy; yet their message 
 extends to the chief of sinners, ver. 11 ; 
 Acts 16 : 1.5. Compare 1 Cor. 5 : 11. 
 
 12. Ministers are also to be courteous, 
 exercising good-will to all, and praying 
 for the peace of those among w-hom thev 
 labor, vers. 12, 13 ; Col. 3 : 1.5. See also 
 Ruth 2:4; Jer. 29 : 7. 
 
 13. They must also bring the Gospel 
 into the family, to children and domes- 
 tics as well asparents, to all indeed that 
 are able to understand its claims. The 
 piety of parents, however, does not in- 
 clude that of their children, nor their 
 right to baptism, the Lord's Supper, and 
 church membership, ver. 13 ; ch. 3 : 7- 
 10 ; Prov. 9 : 12 ; Ezek. 18 : 20. 
 
 14. They who do not receive the mi- 
 nisters of' the Gospel as Christ's minis- 
 ters, withholding from them the wel- 
 come of their hearts and the support 
 that is their due, and especially those 
 
150 
 
 MATTHEW XI. 
 
 A.D. 29, 
 
 XI. AND it came to pass, when Jesus had made an 
 end of commanding his twelve disciples, he de- 
 parted thence to teach and to preach iu their cities. 
 
 who reject their message, are guilty of 
 greater sin, and exposed to a more tear- 
 ful punishment, than are the inhabi- 
 tants of Sodom, vers. 14, 15; also vers. 
 10, 40. 
 
 1.5. In a wicked world like ours it is 
 necessary that ministers be wise as well 
 as good ; discreet as well as bold ; gentle 
 as well as courageous, ver. 16. "Com- 
 pare Rom. 16 : 19 ; 1 Cor. 14 : 20 ; Phil. 
 :i : 15. 
 
 16. No amount of gentleness of cha- 
 racter, purity of motive, or discretion of 
 action will at all times save the faithful 
 minister from open opposition or bitter 
 persecution, vers. 17-19 ; Acts 5 : 40 ; 3 
 Tim. 3 : 13. 
 
 17. The apostles were inspired to 
 Bpeak ia their own defense ; how much 
 more would they be to write for Chris- 
 tians of every age, vers. 19, 30 ; Acts 4 : 
 8; Eph. 3: 3; 1 John 4 : 6. 
 
 18. Persecution, when it does come, 
 must be faithfully endured for Christ's 
 sake, and in view of the final reward, 
 ver. 33 ; ch. 24 : 13 ; 3 Tim. 4 : 6-8. 
 
 19. Persecution is to be avoided, if it 
 can be consistently with dut}'. Cln-ist's 
 cause elsewhere may demand our flight, 
 ver. 33 ; Acts 17 : 13, 14. 
 
 30. We should expect and be willing 
 to receive treatment from the world 
 similar to that which Christ bore, vers. 
 24, 35. 
 
 31. We should leave ourselves, if in 
 the path of duty, in the hands of Christ, 
 who knows all our trials, and will fully 
 \indicate our cause, ver. 36. 
 
 2:3. The Gospel is intended to be 
 preached openly ; its truth is not to be 
 kept in darkness, ver. 37 ; ch. 38 : 19. 
 
 33. God is to be feared rather than 
 men, ver. 28; Acts 4 : 19; 5 : 29. 
 
 34. Both body and soul of the finally 
 lost will suffer in hell, ver. 28. 
 
 35. God exercises a particular provi- 
 dence over all his creatures, especiallv 
 his children, vers. 29-31 ; Luke 13 ': 
 6, 7. 
 
 26. Christ's treatment of men in the 
 coming world will correspond to their 
 treatment of him in this world, vers. 
 32, 33 ; 2 Tim. 2 : 12. 
 
 27. Though many households are 
 saved through the indi\'idual faith of 
 
 their members (Acts 10 : 33, 44 ; 16 : 15, 
 34, 40), yet the Gospel is a divider of 
 many, vers. 34^36. 
 
 28. The faithful preaching of the Gos- 
 pel results in bringing men to Christ, 
 or iu arousing a more decided opposition 
 to Christ, ver. 35. 
 
 29. Love to Christ must be supreme ; 
 kindred, fileuds, and life itself must be 
 subordinate. Failure here will result in 
 losing the soul, vers. 37-39. 
 
 30. Self-sacrifices are necessary to true 
 discipleship, ver. 38. 
 
 31. A close nuion subsists between 
 Christ and his people, vers. 40-43 ; John 
 17 : 33. 
 
 CHAPTER XI. 
 
 1. This verse properly belongs to the 
 preceding chapter. When Jesus had 
 fiuished charging or instructing his dis- 
 ciples he departed theuce. Com- 
 monly supposed to be from Capernaum ; 
 but not probable, as it appears from 9 : 
 35 that Jesus delivered this charge to 
 the twelve while he was performing his 
 third missionary tour through Galilee. 
 Their cities. The cities and towns 
 of Galilee. Mark (6 : 30) and Luke (9 : 
 10) mention the retm-n of the twelve 
 from their mission. 
 
 2-6. TUE MESSAGE OF JOHN THE BAP- 
 TIST AND TUE REPLY OF JeSUS, LukC 7 : 
 
 18-33. Having given an account of the 
 apostles being sent forth on their first 
 mission, and the charge of Jesus to them, 
 Matthew now goes back a little in the 
 history (Luke 7": 18), and relates an in- 
 cident in the life of John the Baptist. 
 The inquiry of John and the answer of 
 Jesus, together with his discourse on 
 the occasion to the multitude, bring to 
 view the evidences of his Messiahship 
 (vers. 4-6) ; the position of John in the 
 divine arrangement and his relation to 
 Jesus (7-15) ; the treatment that he and 
 John received of the men of their day 
 (16-19) ; the woes that would come upon 
 them for rejecting so much light, and 
 such evidences of his Messiahship (20- 
 24) ; the divine sovereignty in revealing 
 spiritual truth to babes"(3.5-37) ; and the 
 aflectionate invitation to all who were 
 groaning under spiritual bondage to 
 come to him for rest, 38-30. 
 
A.D. 29. 
 
 MATTHEW XI. 
 
 151 
 
 Message from John the Baptist to Jesus ; his answer ; 
 find his discourse to the multitude. 
 
 2 ' NOW when John had licard in the prison the 
 
 3 works of Christ, he sent two of his disciples, and 
 said unto him, '"Art thou he that should come, or 
 
 ' Lk. 7. 18-36; ch. 
 
 14. 3 ; Lk. 3. 19, 
 
 80. 
 "Gen. 3. 15; 49. 
 
 10; Num. 24.17; 
 
 Deu. 18. 15-18; 
 
 Dan. 9. 24, 26; 
 
 Is. 29. 18 ; 35. 4- 
 
 6 ; 42. 7. 
 
 2. In the prisou, ch. 4 : 12. Ac- 
 cording to Josephus {Ant. b. 18, c. 5, s. 
 2), John was imprisoned in the castle of 
 Machnerus, a fortress in the southern ex- 
 tremity of Perea, east of tlie Dead Sea, 
 and, next to Jerusalem, the strongest 
 fortress of the Jews, being surrouiicled 
 on all sides by deep vallej-s. Works 
 of Christ. Rather, ivorkH of the 
 Cfiriat. Matthew iises his official 
 name. He holds up Jesus as the Mes- 
 siah; so, doubtless, many were call- 
 ing him, and by this appellation John 
 may have heard of him. It was through 
 his own disciples (Luke 7 : 18)tliat John 
 heard of the works which were charac- 
 teristic of the Messiah, particularly the 
 recent miracle of restoring to life the 
 widow's son at Nain, Luke 7 : 11-17. 
 Seut t^vo of his disciples. Accord- 
 ing to the highest critical authorities, it 
 should read hy his duciple.'i ; that there 
 were two of them we learn from Luke 7 : 
 19. John's disciples still adhered to 
 him, though he was in prison and had 
 fully accomplished his mission, ch. 9 : 
 14. A separate organization was kept 
 up long after his execution. Acts 19 : 3. 
 Indeed, a sect bearing the name of 
 " John's Disciples" exists to the present 
 day in the east, M'hich is opposed alike 
 to Judaism and to Christianity. 
 
 3. He that should come. He 
 that comes. An appellation of the Mes- 
 siah, which appears to have become 
 quite common (ch. 3:11; John 11 : 27) ; 
 and probably had its origin in ancient 
 prophecy, Ps. 40 : 7 ; 118 : 26 ; Mai. 3 : 
 1 ; Matt. 21 : 9 ; Heb. 10 : 37. The 
 meaning of the question is, "Art thou 
 he that comes, the Messiah who has been 
 so long expected, or look we still for an- 
 other^" or, in the stronger sense of the 
 Greek word, " Look we for one of an- 
 other kind, a different sort of a Mes- 
 siah ?" Possibly, as the later Jews 
 afterward adopted the view of two Mes- 
 siahs, a conquering Messiah and a suffer- 
 ing Messiah, so John, in this hour of his 
 trial, may have entertfiined a vague idea 
 that possibly there might be another, 
 
 who should the more completely fulfill 
 the predictions of the prophets. 
 
 Various reasons have been given for 
 this inquiry of John. Some think that 
 he asked it for the sake of his disciples, 
 whose minds he wished to satisfy in re- 
 gard to the Messiahship of Jesus. But 
 to this it is objected that the answer 
 was sent to John himself. Others sup- 
 pose that doubt existed for some reason 
 or other in John's own mind. And 
 still others think that his inquiry de- 
 noted impatient zeal, and implied an in- 
 timation to Jesus to assert his Messiah- 
 ship still more plainly, and that our Sa- 
 vior's reply was a rebuke similar to that 
 given to Mary, John 2 : 4. 
 
 But whatever view we adopt, we must 
 beware of supposing that John had no 
 higher ideas of the kingdom of God than 
 those which were common at that time 
 among the Jews. That he had concep- 
 tions of its spiritual nature, is evident 
 from his preaching. See ch. 3 : 7-12: 
 John 1 : 2i)-31, 34 ; 3 : 27-36. It seems 
 also evident that the reason of the in- 
 quiry must be found principally in John 
 himself ; for the answer wa^ sent to him, 
 and the import of it was comforting, 
 strengthening, and corrective. While it 
 administered' a gentle rebuke, it was 
 adapted to confirm his faith. Having 
 been confined in prison several months, 
 cut off suddenly from active labor, and 
 hearing many reports of Jesus, some 
 vague and some distorted by the preju- 
 dices of his disciples, it was not strange 
 that he should have been dejected, like 
 many eminent saints before him, brood- 
 ing over his own troubles and the slow 
 progress of the kingdom of God. In 
 this his hour of darkness, he felt that he 
 needed more light and more strength. 
 Not that he doubted his own office as 
 forerunner, nor that he had any good 
 reason to doubt the divine commission 
 of Jesus, nor any of the declarations he 
 had made concerning him ; but he felt 
 the inward need of a new confirmation 
 of his own faith, by a fresh declaration 
 from Jesus himself, And this was just 
 
162 
 
 MATTHEW XI. 
 
 A.D. 29, 
 
 4 do we look for anotlier ? Jesus answered and said 
 unto them, Go and show John again those things 
 
 5 which ye do hear and see : the blind receive their 
 
 sight, and the lame walk; the lepers are cleansed, „ ^^ -„ 55-57 • 15 
 and the deaf hear ; the dead are raised up, and the i:i^i4; is. 8.' 14^ 
 
 6 poor have the Gospel preached to them. And bless- }^] -,^,'?™- ^- ^f: 
 ed is he whosoever shall not " be offended in nie. 1 pet. 2^]i. 
 
 7 " And as they departed, Jesus began to say unto " Lk. 1. 34. 
 
 what he received. This view also makes 
 the analogy between John and his pro- 
 totype, Elijah, complete. The one was 
 cast into prison by Herod, tlie otlier 
 driven into tlie wilderness by Ahab, and 
 both during tlieir trial were dejected 
 and desponding, 1 Kin^s 19 : 1— t, 14. 
 Doubtless also tlie disciples of John 
 needed similar, and possibly greater en- 
 couragement, and a severer rebuke than 
 did their master. That the answer of 
 Jesus resulted in their good also, ap- 
 pears "from the fact that, wlien Jolin 
 was beheaded, they " took up the body 
 and buried it, and came and told Je- 
 sus," ch. 14 : 13. 
 
 4. Instead of a direct reply, Jesu^ 
 commands them to go and show to 
 John, report, make knoiim to him, the 
 miracles and the preaching of Jesu~!, 
 which were the evidences of liis Mcj- 
 siahship and an exact fultilhnent of pro- | 
 phecy, Isa. 39 : 18 ; 3.=> : 5, 6 ; 61 : 1-3. j 
 What an example of modesty and humi- ! 
 lity does Jesus present in" his reply I 
 He says not. Report the miracles that I 
 am working, but what ye hear and 
 see. See refers specially to the mira- 
 cles which were wrought in the presence 
 of John's disciples, Luke 7 : 31. Hear | 
 may refer to accounts of other miracles j 
 from eye-witnesses ; but its special refc- [ 
 rence is to the preaching of the good 
 tidings to the poor. 
 
 5. Jesus specifies the more signal ^ 
 things they heard and saw, which were I 
 the signs of his ministry. The dead 
 are raised. They may 'have witne-isel \ 
 the raising of the dead, or they miv 
 have received accounts from reliable 
 witnesses of the raisin? of the daughter 
 of Jairus (ch. 9 : lS-36), and of the wi- 
 dow's son at Nain, Luke 7 : 11-1.5. The 
 miracles were signiticant, and symboli- , 
 cal of the healing of the soul." They 
 were attended with spiritual blessings, | 
 and indeed were the external signs of j 
 inward cures to those who exercised faith 1 
 In Jesus as the Redeemer. The poor. ' 
 
 The lowly, the humble, of low estate, 
 including the idea oi being afflicted and 
 distressed. Reference is evidently' made 
 to Isa. 61 : 1, and to that class of pcr- 
 1 sons Avho combined external poverty 
 with humility and a sense of spiritual 
 j want. See Luke 4 : 18. The Gospel. 
 I The good tidings of eternal salvation. 
 I Pharisees and philosophers and false re- 
 I ligionists had overlooked the poor and 
 j the lowh". Stier observes that with the 
 I dead are raised is united the poor are evan- 
 gelized, or have the Goqjel preached to 
 them, as being a thing hitherto unheard 
 of and strange. 
 
 6. Blessed, //(^j/j^ in his condition, 
 his relations and destiny. See ch. 5 : 2. 
 Shall not be ott'ended in me. Rather, at 
 me, as an occasion of offense, of dissatis- 
 faction and dislike. The meaning is, 
 Happy is he to whom I shall not prove 
 a stumliling-block, who shall not take 
 q^'eiise at my character, conduct, or 
 words, so as to desert and reject me. 
 See ch. .5 :.39. Mark ho^v carefully put 
 are the words. They are not personal 
 to John himself, nor do they imply that 
 he had really taken otlcnse at Jesus. So 
 far as he remained steadfast, they were 
 full of comfort ; but so far as he de- 
 s]ionded or wavered in his faith, they 
 were full of warning of what might re- 
 sult from such a condition of raihd and 
 course of conduct. 
 
 7-30. Jesus makes this an occasion of 
 uttering a discourse to the multitude. 
 
 7-1.5. The chakacter of John, his 
 position in the divine akkangement, 
 
 AND HIS RELATION TO JeSUS, LukC 7 : 
 
 34-30. 
 
 7. As they departed. As the disci- 
 ples of John were departing, so as not 
 to appear to flatter hira through them, 
 Jesus beo-an to speak of hirh in the 
 highest terms of commendation. This 
 shows that John had not gone far in 
 Avavering ; and we may justly infer that 
 the answer of Jesus dispelled all dark- 
 ness and despondency that may have 
 
A.D. 29. 
 
 MATTHEW XI. 
 
 153 
 
 the multitudes concerning John, i* What went ye 
 out into the wilderness to sec ? i A reed sliiiken 
 
 8 with the wind ? But what went ye out for to see ? 
 ■■ A man clothed in soft raiment ? behold, they that 
 
 9 wear soft clothing are in kings' houses. But wliat 
 went ye out for to see? A ^n'opliet ? yea, I say 
 
 I- ch. 3. 1-3, 5. 
 ■i Eph. 4. 14. 
 
 eh. 3. 4. 
 
 possp-ssed his mind. Bengel remarks, 
 " The world j)niises to the lace, censures 
 behind the back; diviiic truth the op- 
 posite." Jesus doubtless intended to 
 prevent the people putting; a wronii; eon- 
 striictiou on John's intjuiry, and from 
 supposing that he iu any tsense retracted 
 his testimony iu regard to Jesus. Ho 
 also had an opportunity of affirming 
 the character and high position of Jolin, 
 and showing the wielded treatment that 
 botli his forerunner and himself liad re- 
 ceived, of pronouncing woes upon un- 
 believers, and extending gracious invita- 
 tions to those who were in a condition 
 to receive him. Instead of beginuiug 
 mth positive assertions, he wisely com- 
 mences with certain interrogations, 
 which lead to the most positive affirma- 
 tions. Referring to the time when tliey 
 went forth into the wilderness to the 
 preaching and baptism of John, he asks. 
 But Avhat went ye out into the 
 wilderness to see ? Tlie word trans- 
 lated see is very expressive, meaning io 
 be/iold, to gaze at, as a public show or 
 spectacle. A reed shaken with the 
 wind ? Surely not a reed shakeu by 
 the wind ? Some suppose that Jesus re- 
 fers to reeds as a com- 
 mon product of the 
 wilderness of Judea, 
 and which grew in 
 abundance on the 
 banks of the Jordan : 
 surely it was not to 
 see the rustling reeds 
 of the desert ? Others 
 reg-ard tlie language as 
 descriptive of John : 
 surely ye did not go 
 out to see a man, 
 fickle, wavering and 
 unstable ? The latter 
 suits the context the 
 best ; for Jesus began to speak concern- 
 ing John, and he proceeds to the most 
 positive assertions. It also accords 
 with the figurative style of the east. 
 The meaning is. Ye did not go out to 
 see a man who was wavering and easily 
 
 infiuenced, like the reeds of the wilder- 
 ness shaken by the wind; for you found 
 John to be a firm and decided "character. 
 Think not, tlicrefore, that he is any way 
 ditJcrent now; or that he has changed 
 liis views in regard to the great truths 
 and doctrines lie then expressed. 
 
 8. But if ye did not go out to see 
 such a character, Avhat, then, Avent ye 
 out to see ? Soft raiment ? Luxu- 
 rious clothing, a mark of ett'eminacy and 
 the very opposite to John's dress, eh. 3: 
 4V It is evident that this was not their 
 object ; for they would noj, have gone 
 into the wiklerness to find one in costly 
 and luxurious clothing, but rather to 
 king's palaces. The meaning is. Ye did 
 not go out to see a man in luxurious 
 dress, and of effeminate habits and cha- 
 racter, like those who dwell in the pala- 
 ces of kings, and especially at the court 
 of Herod ; for you found John bold, 
 stem, and infiexible, austere and self- 
 denying, and not one disposed to flatter 
 from motives of expediency, selfishness, 
 or cowardice. Think not, then, that he 
 has been influenced by any such motives 
 in sending his recent inquiry to me ; or 
 that the inquiry itself indicates any such 
 trait in his character. Jesus appeals to 
 John's well-known character, and to the 
 esteem in which he was held by the mul- 
 titude wlien he was in the height of his 
 ministerial success. These were a suffi- 
 cient answer to the supposition that he 
 was either fickle, selfish, or cowardly. 
 
 9. But if 3'e went not out to see a 
 luxurious and effeminate person, tchy, 
 then, weut ye out to see ? Anticipating 
 their reply, he asks, a prophet ? for all 
 held John as a prophet, ch. 21 : 2Q. This 
 he affirms Yea, and adds, more than 
 a prophet. A projifie' was not only 
 one who foretold future events, but also 
 one who was divinely commissioned as a 
 religious teacher, or who instructed men 
 as to the will of God. John was more 
 than an ordinary prophet. The reason 
 for this assertion is given in the follow- 
 ing verse. 
 
 10. For is implied, but is omitted in 
 
154 
 
 MATTHEW XI. 
 
 A.D. 29. 
 
 10 unto you, ' and more than a prophet. For this is he 
 of whom it is written,' Behold, I send my messenger 
 before thy face, wliich shall prepare thy way before 
 
 11 thee. Verily I say unto you. Among them that are 
 born of wornen there hath not arisen a greater than 
 John the Baptist : notwithstanding he that is least 
 in " the kingdom of heaven is greater than he. 
 
 12 "^ And from the days of John the Baptist until now 
 the kingdom of heaven •'' suffereth violence, and the 
 
 13 violent take it by force. 'For all the Prophets and 
 
 ch. 14. 5 ; 17. 12, 
 13; 21. 26;Lk. 1. 
 15-17, 7tj. 
 Mk. 1. 2. 
 
 » Zech.12.8: Gal. 
 
 4. 1-7. 
 » Lk. 16. 16. 
 y Lk. 13. 24; John 
 
 6. 27. 
 ' Lk. 24. 27, 44; 
 
 Ac. 3. 22-24. 
 
 the best text. lie quotes Mai. 3:1. 
 The quotation is according to the sense 
 of the prophecy, not in its exact 
 language. John was the messenger 
 of God who was to prepare the way 
 before the Lord, even the messenger 
 or Angel of the (\)venant. He was, 
 in other words, the. forerunner of the 
 Messiah, and tlms superior to all of his 
 predecessors. He was Mmsclf the sub- 
 ject of prophecy (one of the two mes- 
 sengers or angels spoken of by Malaclii), 
 the nearest of all the prophets to the 
 Messiah, and indeed the preparer of his 
 way. The prophets had spoken of 
 Christ from afar ; they had pointed ine/i 
 toward Christ; but Jolm announced his 
 immediate coming (ch. 3 : 2, 3, 11 ; Luke 
 1 : 76) and introdioced Christ, John 1 : 
 3.5, 36. Christ was the Bridegroom; 
 John the friend of the Bridegroom, his 
 groomsman, John 3 : 29. Thus, he en- 
 joyed a distinction never before con- 
 ferred on any prophet (this verse) or 
 even on any man (next verse). Pre- 
 pare thy way. Fully make ready for 
 thy advent. Before "thy face. Im- 
 mediately before thee. 
 
 11. Born of women. From the hu- 
 man race, amon^ mankind. Greater 
 I than John. None enjoyed the dis- 
 tinction that he enjoyed, his relative 
 position to the Messiah as explained in 
 the preceding verse. It does not neces- 
 sarily mean that he excelled all others in 
 piety and purity of character. He that 
 IS least, etc. Literally, He that is less, 
 that is, than all the rest in the kingdom 
 of heaven. This in English is equivalent 
 to He thut is- least. Greater than he. 
 Than John the Baptist. They who are 
 in the kingdom of heaven constitute the 
 Bride of Christ. Inasmuch as the Bride 
 enjoys a greater distinction than the 
 friend of the Bridegroom, so the weak- 
 est and the least distinguished in 
 
 Christ's kingdom enjoys a distinction 
 above John, the harbinger and grooms- 
 man of Christ. Some suppose the pas- 
 sage to mean. He that is less than John, 
 his inferior in all other respects, yet, by 
 virtue of his being in the kingdom of 
 heaven, is greater, more important and 
 distinguished than he. The former in- 
 terpretation is to be preferred, as the 
 most natural. 
 
 12. Jesus continues his glowing dis- 
 course concerning John, describing the 
 wonderful effects of his ministry. 
 From the days of John. From his 
 public appearance as a preacher. The 
 kingdom of heaven. The reign, 
 administration, rule, or kingdom of the 
 Messiah. See ch. 3 : 2. Suifereth 
 violence. Is assaulted as by storm by 
 those who would prematurely hurry its 
 development, as may have been the case 
 with John, and as was the case of those 
 who would make Jesus king, or have 
 him assert a temporal power (compare 
 John 6 : 1.5, and 7 : 3-5) ; and by those 
 also who were rushing forth by multi- 
 tudes, seeking the blessings and the pri- 
 vileges of that kingdom, Matt. 3:5; 4 : 
 23-:i5; 8:1; 9 : 36. Take it by 
 force. The violent, they who are truly 
 eager and earnest, seize upon it, some 
 indeed improperly, and hence unsuccess- 
 fully, but man}' pressing in enjoj' its 
 privileges, Luke 16 : 16. Thus, from the 
 days of John the kingdom of heaven 
 began to be present, and men began to 
 press into it. 
 
 13. For. A reason given for what 
 had been said. No wonder that such 
 results had followed ; for until John the 
 kingdom of heaven had been only pre- 
 dicted ; but he had proclaimed it as actu- 
 ally present, and indeed he was the Eli- 
 jah that was to come. The prophets 
 and the Law comprised the whole 
 body of testimony under the old dispen 
 
A.D. 29. 
 
 MATTHEW XI. 
 
 1.35 
 
 14 the Law prophesied until John. And if ye will 
 
 receive it, this is " Elias, which was for to come. 
 
 15 *• He that hath ears to hear, let him liear. 
 
 IG " But whereunto shall I liken this generation ? 
 It is like unto children sitting in the markets, and 
 
 17 calling unto their fellows, and saying, We have 
 piped unto you, and yb have not danced ; we have 
 
 18 mourned unto you, and ye have not lamented. For 
 ^ John came neither eating nor drinking, and they 
 
 •Mai. 4. .5, 6; Mk. 
 
 9. 11-13; Lk. 1. 
 
 17. 
 •> Lk. 8. 8. 
 "^ Lk. 7. 31-35. 
 
 " ch. 3. 4. 
 
 sation (ch. 5 : 13), and is sometimes ex- 
 pressed by law, prophets, and psalms, 
 Luke 24 : 44. The order of the Greek is, 
 " For all the prophets and the law until 
 John prophesied." They predicted, he 
 pr<xlai))ied the advent of the Messiah and 
 his kingdom ; opened the gates as it 
 were, by his preaching. 
 
 14. This is Elias. Rather he, 
 that is, John, U the Elijah. Elias is the 
 Greek mode of writing the Hebrew Eli- 
 jah. Jesus affirms that the prediction 
 of Malachi (Mai. 4 : 5) was fuliilled in 
 John, who came " in the spirit and 
 power of Elijah," Luke 1 : 17. This 
 was difl'erent from the general belief 
 and expectation of the Jews, who were 
 looking for the appearance of Elijah 
 himself. Jesus, therefore, knowing that 
 the prophecy was differently understood 
 by his hearers, said. If ye w^ill re- 
 ceive it, If ye are willing to receive 
 it. The account of Ehjah'is found in 
 1 Kings chs. 17-21 ; 2 Kings chs. 1, 2. 
 This accords with John's denial that he 
 was actually Elijah, John 1 ; 21. He 
 was not Elijah himself, but the Elijah 
 who should come, whose coming had 
 been predicted, and who was typified by 
 the prophet Elijah. See ch. 17 : 10-13 ; 
 Mark 9 : 11-13. 
 
 15. He that hath ears, etc. A 
 proverbial expression, calUng to candid 
 and solemn attention. Whoever can 
 hear, let him hear and understand this 
 concerning John and the coming of the 
 kingdom of heaven. 
 
 1(>-19. How THE MINISTRY OF JOHN 
 
 AND OF Jesus had been kespectively 
 received; or the childish treatment 
 they had received of that generation, 
 Luke 7 : 31-3.5. 
 
 Iti. But whereunto, etc. Implying 
 that they had not ears to attend to and 
 imdcrstiuid what he had just taught in 
 resanl to J(ihn. and himself. This 
 generation* The people of this time, 
 especially the leaders, the scribes and 
 
 Pharisees, Luke 7 : 30. They arc like to 
 children who, sitting in the markets, 
 imitate in their plays the scenes of actu- 
 al life, now of marriage and now of fu- 
 nerals, and yet are unable in any way to 
 ])lease one another. The ancient mar- 
 kets were places of public resort, 
 where people congregated for business 
 or for conversation, and the children for 
 amusement. Unto their feUows. 
 Rather, To the otiurs ; that is, other chil- 
 dren. This agrees with Luke (7 : 32) 
 where the children are represented as 
 "calling to one another." 
 
 17. When they had piped, played on 
 the flute a lively and joyful tune, the 
 others had not danced to the music. It 
 was customary among the Jews, Greeks, 
 and Romans, to play the flute at marriage 
 dances. And then changing their play, 
 they had mourned, simg dirgea as at a 
 funeral, and yet even then the others, 
 being determined to be satisfied and 
 ]"leased with nothing, had not la- 
 mented, had not beat the breaat as an 
 expression of grief on such occasions. 
 Compare Luke' 18 : 13; 23 : 48. These 
 two sets of children represented the 
 childish, freakish, and ill-humored con- 
 duct of the scribes and Pharisees to- 
 ward John and Jesus. Neither of them 
 really represent Christ and his forerun- 
 ner; for, as Dr. SchafI' remarks, the\ 
 " could with no degree of propriety and 
 good taste be represented as playmates 
 and comrades of their wayward con- 
 temporaries." 
 
 18. Jesus now applies the illustration 
 just given. Neither eating nor 
 drinking. John was abstemious and 
 austere in his habits, not living on ordi- 
 nary food, but on locusts and wild 
 honey (ch. 3:4); yet the people, espe- 
 cially the scribes and lawyers, ascribed 
 it to demoniacal instead of divine influ- 
 ence, saying, He hath a demon. See 
 on ch. 4 : 24. 
 
 19. The Son of Man, The Mes- 
 
166 
 
 MATTHEW XI. 
 
 A.D. 29. 
 
 19 say, He hath a devil. •■ The Son of man came eating 
 and drinking, and they say. Behold a man glutton- 
 ous and a winebibber, ' a friend of publicans and 
 sinners. ^ But wisdom is justified of her children. 
 
 20 ^ THEN began he to upbraid the cities wherein 
 most of his mighty works were done, because they 
 
 21 repented not : Woe uuto thee, Chorazin I woe unto 
 thee, Bethsaida ! ' for if the mighty works which 
 
 = Lk. 5. 29, 30 ; 7. 
 36 ; John 12. 2. 
 
 f ch. 9. 10, 11 ; Lk. 
 
 15. 2. 
 e Pro. 8. 1, 32. 
 Ts. 81. 11-13; Is. 
 
 1.2-5. 
 * ch. 12. 41, 42; 
 
 Eze. .3. 6, 7. 
 
 siah. See on cli. 8 : 20. Eating and 
 drinking. Jesus lived as men ordina- 
 rily lived, and gave atteutiou to the so- 
 cial eujoymenls of life. Thus, he at- 
 tended the marriage at Cana iu Galilee 
 (John 2 : 1-11), and the feast at the 
 house of Matthew, ch. i) : 10-17. Yet 
 they also found fault with him. They 
 call him a (jluiton, a iviiic- drinker, a, friend 
 of publicans and sinners. The last clause 
 suggests, however, their chief objection. 
 He associated with the common people, 
 eat with publicans and sinners, and pro- 
 claimed that he came not to call righte- 
 ous men, but sinners, ch. 9 : 13. He 
 was a friend not of their sins, but of 
 their souls. How evident it was from 
 the illustration here given, and the op- 
 posite modes of life of John the Bap- 
 tist and Jesus, that the trouble was in 
 the hearts of these fault-tinders, who 
 were determined to be satisfied with 
 nothing. 
 
 But wisdom is, rather, was, justi> 
 fied by her children, or rather, ac- 
 cording to the best text, by her works, 
 the fruits and general eSect of true 
 wisdom in ilid.se who receive and prac- 
 tice it. In Luke 7 : 35 the correct 
 te.xt is, by /wr chihiroi. The mean- 
 ing in both Gospels is substantially 
 the same. Both point to results, ch. 
 7:18; John 8 : 39 ; 1 Cor. 2 : li, 7. 
 Jesus condemns the Jewish Icailers, 
 and approves of those who had ac- 
 cepted his doctrine. The former were 
 childish, lik:.^ petulant, peevish chil- 
 dren ; the latter were child-like, teacha- 
 ble, confiding, and faithful. The conduct 
 of the former was condemned by that 
 of the latter. The way is thus prepared 
 for the fearful woes that follow. 
 
 20-24. Woes pronoltnced against 
 THE CITIES OF Galilee, where so great 
 light had been enjoyed, yet misimprov- 
 ed. Only in .Mattliew. ' Because some 
 of tlie expressions are found in the 
 charge to the seventy disciples (Luke 10: 
 13-1.5), wc need not suppose that Mat- 
 
 thew has merely in this chapter made 
 a selection of our Savior's teachings, 
 spoken at dilFerent times. The connec- 
 tions between the several parts of the 
 discourse are too close for such a sup- 
 position. It was evidently spoken at 
 one time and on one occasion. Some 
 things were afterward repeated to the 
 seventy; repetition was sometimes iu- 
 duliXed iu by Jesus, as indeed it is by all 
 teacliers. 
 
 20. Then. At that time. To up- 
 braid. Ciiide, rebuke, expressing his 
 disapprobation and holy indignation at 
 their impenitence. 3Iighty imrks. Greek 
 dunarmbi, wonderful works, miracles, 
 the ett'ect of supernatural power. On 
 the words employed in Greek to express 
 miracles, see Introduction to ch. 8. Je- 
 sus performed many miracles of which 
 we have no special account, ch. 4 : 24 ; 
 8 : 1(> ; 9 : 3.5. 
 
 21. Chorazin was a city only known 
 from this passage and from Luke 10 : 
 13. Jerome informs us that it was situ- 
 ated on the shore of the Sea of Galilee, 
 two miles from Capernaum. Some sup- 
 pose it to be the modern Tell Hum, on 
 the north-west shore of the lake ; others 
 suppose it to be the modern Kkorazy, 
 about three miles inland from Tell Hum. 
 It has been suggested that after the lat- 
 ter was destroyed on the exposed coast, 
 the inhabitants retired to a more secure 
 spot, carrying with them the name of 
 their home. Bethsaida is supposed to 
 be the name of two towns, one on the 
 east, and the other on the west, of the 
 lake. The name, which means a house 
 of fishing, or fishery, could easily be ap- 
 plied to more than one place, especially 
 where tishing was so common a business. 
 The Bethsaida on the north-eastern bor- 
 der of the lake is referred to in Luke 9 : 
 10 ; Mark 6 : 32 ; 8 : 22. The one men- 
 tioned here was on the west side near 
 Capernaum, the birthplace of Andrew, 
 Peter, and Philip, Luke 10 : 13 ; John 1 : 
 44; 12: 21. 
 
A.D. 29. 
 
 MATTHEW XI. 
 
 157 
 
 were done in you had been done in Tyre and Sidon, * Jon. 3. 7, 8. 
 they would have repented long ago '' in sackcloth i ^j. lo. 15- Lk. 
 
 22 and ashes. But I say unto you, ■ It shall be more 
 tolerable for Tyre and Sidon at the day of judg- 
 
 23 ment than for you. And thou, "' Capernaum, 
 " which art exalted unto heaven, shalt be brought 
 down to hell ; for if the mighty works, which have 
 
 12. 47, 48; Heb. 
 
 10. 26-31. 
 
 ch. 4. 13. 
 
 Is. 14. 13, 15; 
 
 Lam. 2. 1 ; Am. 
 
 9. 2; Lk. 14. 11. 
 
 Tyre and Sidon were the two 
 principal cities of PiiiEiiicia on the coast 
 of the Mediterranean Sea. Sidon, cue of 
 the most ancient cities of tlie world, is 
 believed to be founded by Zidon, the 
 eldest son of Canaan, Gen. 10 : 15 ; 49 : 
 lo. Tyre, about twenty miles south, 
 was of later date, but grew in impor- 
 tance, and gained an ascendency over Si- 
 don, and became the commercial empo- 
 rium of Ph(i3nicia. They were the sub- 
 jects of prophecy, and of the divine judg- 
 ments, under Nebuchadnezzar and Alex- 
 ander, Isa. eh. 23; Ezek. chs. 26-28; 
 29 : 18. On account of gross idolatry and 
 wickedness, the inhabitants of Tyre are 
 represented as tilled with pride and 
 luxury, and all the sins attending pros- 
 perity and great wealth. The cities that 
 grew up on the ruins of the ancient ones 
 existed in the time of our Savior, Acts 
 12 : 20; 21 : 3, 7; 27 : 3. Sidon, now 
 called Saida, contains about five thou- 
 sand inhat>itants, and is spoken of as 
 dirty and full of ruins. Tyre, now call- 
 ed Sur, is at present a poor town, and 
 has a population of about three thou- 
 sand. 
 
 Long ago. In ancient times. The i 
 Inhabitants of those ancient cities would 
 have repented, and thus would have es- 
 caped the fearful judgments which came ; 
 upon them. Sackcloth and ashes. 
 It was customarj' in the east for mourn- 
 ers to wear a garment of coarse black j 
 cloth, commonly made of hair, and made | 
 to hang on the bodv like a sack. Gen. 
 37 : 34; 1 Kings 21 :"27; Jon. 3 : 5. To 
 sit in ashes (Luke 10 : 13) was a token of ^ 
 grief and mouniing (Job 2 : 8), as was 
 also strewing them upon the head, 2 
 Sam. 13 : 19. These would have been 
 the external symbols of their sorrow and '. 
 patience, Jon. 3:8. 
 
 22. But. Not only is their sin less 
 than yours, becnuse tliey enjoyed less 
 light and fewer advantages than you, 
 but also at the day of judi>mcnt their 
 punishment will be more endurable than 
 yours. The greater the light, tlie greater 
 14 
 
 the guilt and the greater the punish- 
 ment. See on eh. 10 : 1.5. 
 
 23. Capernaum. On the north- 
 western cuast of the Sea of Galilee. See 
 on ch. 4 : 13. Exalted unto hea- 
 ven. Exalted in privilege as the resi- 
 dence of Christ. The Lord from heaven 
 had come and dwelt there, thus raising 
 it in honor and privileges to the very 
 heavens, ch. 9 : 1. According to the old- 
 est manuscripts, this passage should 
 read, " And thou, Capernaum ! shalt 
 thou be exalted to heaven '? Nay, thou 
 shalt go down to the under- world." In 
 view of the distinction and the privi- 
 leges of my residence in thee shalt thou 
 be exalted to heaven? Nay, on account 
 j of thy misimprovement of them, thou 
 j shalt, etc. Hell. Not Oeherina, the 
 j place of punishment for the wicked, 
 j but Hades, the abode of the dead, the 
 ' world of departed spirits, and may be 
 translated the imdei'-world. On Gcheima 
 see ch. 5 : 22. Hade.s in the Greek has 
 the same signification as Sheol in the He- 
 brew, both representing the region of 
 the departed. As ,Sheol in the Old Tes- 
 tament is represented figuratively as be- 
 neath (Isa. 14 : 9; Ezek. 31 : 17; Amos 
 
 9 : 2), so is Hades in the New Testament. 
 Thus in this passage it is represented 
 as the depth beloiv^in contrast to hea- 
 vfii, as the height above. Compare Rom. 
 
 10 : 6, 7; Phil. 2 : 10; Rev. 5 : 3, 13. 
 Under-world thus corresponds with the 
 scriptural conception of this abode. 
 Ifadcs occurs ten times in the New 
 Testament, namely. Matt. 11 : 23 ; 16 : 
 18 ; Luke 10 : 15 ; 16 : 18 ; Acts 2 : 27, 
 31 ; Rev. 1 : 18 ; 6 : 8 ; 20 : 13, 14. It oc- 
 curs also in 1 Cor. 15 : 55, in the text 
 from which the common vei-sion was 
 translated, and is there rendered g^-ave. 
 The true text reads death in both clauses 
 of the verse. Heaven and the under- 
 world here stand in contrast, the one re- 
 presenting height of privileges and bless- 
 ings, and the' other the depth of woe 
 and desolation See further on ch. 16 • 
 18. 
 
158 
 
 MATTHEW XI. 
 
 A.D. 39. 
 
 been done in thee, liad been done " in Sodom, it 
 
 24 would have remained until this day. But I say 
 unto you, p That it shall be more tolerable for the 
 land of Sodom in the day of judgment, than for 
 thee. 
 
 25 1 At that time Jesus answered and said, I thank 
 thee, O Father, Lord of heaven and earth, because 
 
 " Ge. 13. 13 ; 19. 24, 
 
 25. 
 P ch. 10. 15 ; 13. 36. 
 
 iLk.l0.21,22:Ps. 
 8. 2; Phil. 2. 10, 
 11 ; John 1. 18. 
 
 As the privilei^es of Capernaum had 
 been greater than those of other cities 
 in Galilee, so is lier guilt represented as 
 greater, by being compared, not witli 
 Tyre and Sidou, but with Sodom, the 
 residence of Lot, and probably the chief 
 of the vviclved cities of the plain. Re- 
 mained unto this day. Jesus thus 
 shows that his knowledge extends not 
 merely to actual but also to supposed 
 circumstances. He knew that the in- 
 habitants of Sodom would have repent- 
 ed, and their city remained, if they had 
 enjoyed the privilege which had been 
 granted to Capernaum. And here we 
 may get a glimpse of the harmonious 
 and eternal relation between the divine 
 purposes and God's foreknowledge. 
 The two are coexistent and coexten- 
 sive. To suppose imperfection in either 
 is to detract from the character of God. 
 But neither compel men to a course of 
 action. God's purpose was, that Sodom 
 sliould enjoy only the preaching of Lot, 
 and Capernaum the residence, the 
 preaching, and works of Jesus. He 
 knew that the former city, with the 
 blessings and privileges of the latter, 
 would have been saved from destruc- 
 tion. Yet it did not alter his purpose. 
 Sodom enjoyed enough light to con- 
 demn her. She sinned freely, and thus 
 brought upon herself her own. destruc- 
 tion. Di\ine sovereignty is strikingly 
 brought to view in the remarkable 
 prayer that follows, vers. 2.5-27. 
 
 24. Sodom is described by Jude (ver. 
 7) as " sutfering the vengeance of eter- 
 nal flre; " yet so much less the light, and 
 InMice her guilt, than that of Capernaum, 
 that her punishment will be proportion- 
 ally less and more endurable. " It is a 
 remarkable fact, that the very names 
 and ruins of these three cities on the 
 lake of Gennesareth have utterly disap- 
 peared, and their locality is a matter of 
 dispute among travelers; while even 
 that of Sodom and Gomorrah is pointed 
 out on the shores of the Dead Sea." — 
 Dr. Schaff. 
 
 25-27. Divine sovereignty in the 
 
 DISPENSATION OF THE GoSPEL gratcf ullv 
 
 acknowledged and asserted. Only iii 
 Matthew. 
 
 2.5. At that time. On that occa- 
 sion, when he had been considering the 
 wicked conduct of that generation, and 
 pronouncing woes upon the most highly 
 favored cities of Galilee. The position 
 of the prayer of Jesus is so natural, and 
 the connection so close, that it is hardly 
 necessary to consider even a brief pause 
 in the discourse. He repeated it after 
 the return of the seventy, Luke 10 : 21, 
 22. Jesus answered. The word 
 aiixwer is often used in Scripture as a 
 kind of response to some words, circum- 
 stance, or occasion that precedes. Thus, 
 the unbelief of the scribes, lawyers, and 
 leaders of the people (vers. 16-24), and 
 the eagerness of the common people to 
 receive him (ver. 12), gave him occasion 
 to thank the Father for the wisdom dis- 
 played in the bcstowment of Gospel 
 blessings. See ch. 22 : 1 ; John 2 : 18 ; 
 .5 : 17, as illustrative of this use of the 
 word. Father intimates the close re- 
 lation existing between him and the Fa- 
 ther. He uses it on four other occa- 
 sions, this being the tirst recorded in- 
 stance. See John 11 : 41 ; 12 : 28 ; 17 : 1 ; 
 Luke 23 : 34. Lord of heaven and 
 earth. The absolute sovereign. How 
 appropriate thus to designate his Fa- 
 ther, when he was about to speak speci- 
 ally of his sovereignty, as one who 
 works all things after the counsel of his 
 own will, Eph^ 1 : 11. It should be re- 
 marked that Jesus addresses God as Fa- 
 ther, but never as /lis Lord. I thank 
 thee. The verb in the original is of 
 broad signitication, includiuir both praise 
 and acknowledgment : I praise thee and 
 ackimwledge to thee the wisd(un and 
 justice of thy doiuics. Because thou 
 hast hid. TJtat thon didst hide, con- 
 ceal these things, concerning the Fa- 
 ther, tlie Son, and the kingdom of hea- 
 ven. From the wise and prudent. 
 The wise and discerning, intelligent, in 
 
A.D. 29. 
 
 MATTHEW XI. 
 
 169 
 
 thou hast hid these things from the wise and pru- 
 
 26 dent, and hast revealed thom unto babes. Even so, 
 
 27 Father : for so it seemed good in thy sight. 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 labor and are heavy 
 
 Is. 46. 22; 65. 1- 
 3; John 7. 37; 
 Ac. 16. 31. 
 ch. 23. 4 ; Ps. 38. 
 4; Lk. 18. 13; 
 Ro. 7. 22-25. 
 
 their own estimation and in tlie estima- 
 tion of tlie world. Wise and discerning 
 in regard to worldly matters and liumau 
 learning, and many of tliem in the letter, 
 though not in the xpirit, of tlie law. 
 To babes. Babes in liuowledge and 
 simplicity ; so considered by tlie world, 
 and also by themselves ; the humble, 
 having a teachable spirit, and feeling 
 their need of lieavenly wisdom. They 
 are "the poor in spirit" (ch. 5 : 3), "tlie 
 little ones" (ch. 10 : 43), the believing 
 followers of Jesus. Jesus thanks the 
 Father that Gospel blessings had been 
 thus bestowed. It was a rebuke and 
 just punishment to pride and worldly 
 wisdom, humbling to man and honoring 
 to God, 1 Cor. 1 : 26-29; 2 : 6-8. The 
 hiding was the withholding of his grace, 
 a righteous judgment upon a proud and 
 self-righteous generation ; the revealiiig 
 was the making known of spiritual 
 truths by his words and grace, an act of 
 infinite compassion and of unmerited 
 and undeserved favor, ch. 16 : 17 ; 1 Cor. 
 3 : 9-14. 
 
 26. Eveu so. A simple affirmation, 
 and should be translated yea, as the 
 word is translated verse 9, and else- 
 where. For. Rather, that. Seemed 
 good. Thy good will, purpose, or plea- 
 sure. The word in the original includes 
 the ideas both of sovereign choice and 
 benevolence, Eph. 1 : 9-" Phil. 3 : 13. 
 This verse is closely connected with the 
 last, and presents the highest cause of 
 our Savior's thanksgiving. Its meaning 
 may be tlius expressed : Yea, I do thank 
 thee, O Father ! that such was thy good 
 pleasure. It is good and right, just and 
 best. 
 
 27. Jesus now addresses his hearers 
 again, presenting himself as the revealer 
 of the Father, his close and intimate 
 relation to him, and his own sove- 
 reignty. All thins:s in heaven and 
 on earth (ch. 38 : 18) were committed 
 by the Father to Christ as a media- 
 tor. He is head over all things to 
 
 the church (Eph. 1 : 33), and the Judge 
 of the living and the dead, John 5 : 23, 
 27; Acts 10 : 43. No man knoweth. 
 No one knoweth fully (for this is the 
 meaning of the verb) the Son but the 
 Father, neither can any one know fully 
 the Fatlier but the Son. "Will reveal 
 him. In pleased to reveal him by his word 
 and by the Spirit. Christ, as the Re- 
 vealer of the Father, is also a sovereign, 
 and exercises his good pleasure, ver. 36. 
 The Son and the Father are equally in- 
 comprehensible and omniscient. 
 
 It has been often remarked that the 
 spirit and form of expression in this 
 verse are the same as those of the dis- 
 courses given in the Gospel according to 
 John. It is thus an incidental evidence 
 of the credibility of the fourth Gospel. 
 It is a taste, a glimpse of those high and 
 sublime truths Avhich formed the subject 
 of many of the discourses of Jesus, and 
 which John alone records. 
 
 38-30. A GRACIOUS INVITATION TO 
 THOSE GROANING UNDER SPIRITUAL 
 
 BONDAGE to comc to him for rest. Jesus 
 thus exercises his own sovereign good 
 pleasure in inviting sinners to come to 
 him by repentance and humble submis- 
 sion. It was a practical illustration of 
 the poor having the Gospel preached to 
 them, ver. 5. Found only in Matthew. 
 38. Ye that labor'. That toil, 
 struggle, work hard, voluntarily. 
 Heavy laden. Burdened, loaded 
 down beyond your strength, and that, . 
 too, by others. ' We have here the active 
 and passive sides of human misery. 
 Many of those who perceived the spi- 
 ritual import of the law were toiling 
 hard to keep it, and were weighed down 
 by its requirements, as well as by a sense 
 of their shortcomings and of their con- 
 demnation. The law, with its strict re- 
 quirements and its ceremonies, was in- 
 deed a burden, Acts 15 : 10. An ad- 
 ditional burden was imposed by the 
 scribes and Pharisees through their tra- 
 ditions, ch. 23 : 4. So the figures may 
 
160 
 
 MATTHEW XI. 
 
 A.l). 29. 
 
 29 laden, ' and I wiil give you rest. Take my yoke 
 upon you, " and learn of me ; for I am meek and 
 ' lowly in heart : '" and ye shall find rest uuto your 
 
 30 souls : "^ tor my yoke is easy, >' and my burden is 
 licrht. 
 
 Ph. 34. 6; Heb. 4. 
 3.9. 
 
 ' Lk. 10. 39 ; John 
 13. 15; Eph. 4. 
 30, 21; Phil. 2. 5; 
 1 Pet. 2. 21; 1 
 John 2. 6. 
 
 ia general be applied to those of any 
 age wuo are groaning over a sense of 
 sin, Ps. 38 : 4. They toil in vain to meet 
 the divine requirements, and arc Aveigh- 
 ed down beneath the sense of guilt. 
 The holy law of God, with its just con- 
 demnation, is like a crushing load to 
 their souls. To such Jesus says. Come 
 unto me, literallj', Hither to me. 
 Tiiough Jesus exercises his good plea- 
 sure in specially inviting this class of 
 jjcrsons, yet it is the duty of all who 
 h.ive not come to him to be of this class, 
 conscious of their spiritual poverty ancl_ 
 of their need of a Savior. I AviU'give' 
 you rest, /is emphatic. In contrast 
 lo yourselves, seeking in vain for relief, 
 to "the law which thunders condemna- 
 tion, to your teachers who bind heavy 
 burdens "upon you, / will give you rest, 
 cause you to cease from this unrequiting 
 toil, and relieve you of this crushing 
 burden. You shall have inward peace. 
 
 29. Take my yoke. Instead of the 
 yoke of sin, of Satan, the world, false 
 "teachers, formality, and legal bondage, 
 Gal. 5 : 1. Christ has his yoke, his re- 
 (luirenunts and ordinances. A yoke is 
 an emblem of subjection and service, 
 Jer. 27 : 8 ; Lam. 3 : 27. To take his 
 yoke is to become subject to him, to 
 make his will and law supreme, to sub- 
 mit to his authority and to all his com- 
 mands and ordinances. Obedience is a 
 mark of discipleship. Learu of me. 
 Rather, Lcxni from inc, from my teach- 
 inir and from mj' example. Jesus bore 
 his yoke for us both as our Redeemer 
 and "our E.xemplar. From him we must 
 learn to endure self-denial, and to take up 
 and bear our cross. And especially are 
 we to learn from him meekness and low- 
 liness of heart. For I am meek, etc. 
 We are to become like Christ. He was 
 meek, kind, gentle, and forgiving, and 
 lowly in heart, humble, condescend- 
 ing, and compassionate. Jesus, by these 
 traits, comes down to our lowlycondi- 
 lion, and is thus fitted to be our "teacher, 
 as to his authority, precepts, and exam- 
 ple. " There is, as Olshausen suggests, 
 an essential difference between huinility 
 of lu-art, which Christ possessed in the 
 
 highest degree, from //ve choice and con- 
 descending Itirr and coiiqxt.i.iitM, and 
 poverty of spirit ( ch. 5 : 3), which can not 
 be predicated t)f him, but only of peni- 
 tent .si)i/ier.s, conscious of their own un- 
 worthiness, and longing for salvation." 
 — Dr. Schaff, Laiige\^ Com. How did 
 Jesus contrast with the scribes and 
 Pharisees, who were proud and hj'po- 
 critical. Rest unto, rather, /or your 
 souls. Coniiiare Jer. (5 : 10. Rehef 
 from spiritual burdens and distresses ; 
 inward peace ; resting of the soul on 
 Jesus. The rest is not bodily rest, but 
 soul rest, without which there can be no 
 true enjoyment. 
 
 30. A "general and final reason foi- 
 taking his'yoke upon them. For my 
 yokei is easy, mild and gentle. Man 
 was made to be subject to God. In that 
 subjection he finds his highest freedom. 
 To be in a state of sin is bondage, but to 
 ])e in a state of holiness is perfect free- 
 dom. In that state alone can we fulfill 
 the la^ss of God, which are the laws of 
 our highest nature. This hoUness is to 
 be obtained only through Christ, and just 
 in proportion as man is holy, just in the 
 same proportion is Christ's yoke easy 
 and his burden light. In man's sancti- 
 fied and perfect state, so harmonious will 
 be the natural workings and desires of 
 his heart with the will and command of 
 Christ that there Avill be no friction, no 
 feeling of a joke, no conscious bearing 
 I of a burden, 1 John 5 : 3. 
 
 Remarks. 
 
 1. Christ was ever busy ; so we should 
 toil on, not weary- in well-doing, ver. 1. 
 
 2. Our work on earth may not cease 
 with our active labors ; in trials and af- 
 flictions we may be called to suffer, like 
 John in prison, the will of God, ver. 2 ; 
 1 Pet. 4 : 19. 
 
 3. It is our duty to study the evi- 
 dences, and to be' fully satisfied that 
 Jesus is the Christ, ver. 3 ; 1 Pet. 1 : 10, 
 11. 
 
 4. The proofs of the Messiahship of 
 Jesus, from miracles, fulfillment of pro- 
 phecy, and the preaching of the Gospel, 
 
A.D. 29. 
 
 MATTHEW XII. 
 
 161 
 
 Jesus vindicates the disciples in plucking corn on the 
 Sabbath^ and himself in healing a man with a tcith- 
 ered hand. 
 
 ch. 12.19,20: Is. 
 42. 1-J; Phil. 2. 
 7 8. 
 
 ' Jcr. (i. IG. 
 1 John 5. 3. 
 
 XII. AT that time ^ Jesus went ou the sabbath day ^ Phil. 4. 13. 
 
 are unanswerable and constantly in- 
 creasing, vei-s. 4, 5 ; John 14 : 12 ; Rev. 
 lit: 10; Matt. 24: 14. 
 
 5. The miracles of Jesus were types of 
 the spiritual deliverances he brings to 
 the soul, ver. 5 ; Ps. 146 : 8 ; Isa. 35 : 
 y-6 ; 61 : 1. 
 
 6. Let us not be oflended with Jesus, 
 because prophecy is slowly full! lied and 
 Ills cause slowly advances, or because sin 
 abounds and judgment is delayed from 
 coming upon the wicked, ver. 6 ; 2 Pet. 
 3 : 9, 10. 
 
 7. Beware of flattery. Jesus spoke 
 words of warning, reproof, and ejicou- 
 ragement to John through liis disciples, 
 but waited their departure before speak- 
 ing of him in the highest terms. How 
 unlike the Avorld, who praise to the 
 face but traduce behind the back, vers. 
 7-14 ; Luke 7 : :M. 
 
 8. How poor an account of Gospel 
 blessings can many give who attend 
 upon the preaching of the word, vers. 
 7-9 ; Heb. 5 : 11, ll'i. 
 
 9. How exalted and responsible the 
 position of the Christian minister, who 
 is not only more than a prophet, but 
 even greater than John himself, ver. 11; 
 Eph. '3 : 8. 
 
 10. Only the eaniest and whole-heart- 
 ed enter into the kingdom of heaven. 
 Strive to enter in through the strait gate, 
 ver. 12 ; Luke 13 : 24. 
 
 11. All the prophets and the law until 
 John unite in their testimonv that Jesus 
 is the Christ, vers. 13, 14; Acts 10 : 43. 
 
 I 12. Religious cavilers arc lickle and 
 childish in' their opposition to Christ, 
 l)is cause, his ministers, and people, and 
 the arrangements of his grace and provi- 
 dence, vers. 16-19. 
 
 13. The same objections essentially 
 are raised against divine truth now as in 
 the days of John and Christ. The law 
 is too severe ; the Gospel too lax, vers. 
 18, 19 ; 1 Cor. 1 : 23. 
 
 14. The children of wisdom sanction 
 the divine arrangements, having learned 
 their fitness and necessity by happy ex- 
 perience. " First, the law^ then the Gos- 
 pel; first, death, then life; first, peni- 
 tence and sorrow, then joy; first, the 
 
 Baptist, then Christ." — Lange. Ver. 19; 
 1 Cor. 1 : 24; Rom. 1 : 16. 
 
 15. A day of judgment and future 
 punishment are plainly taught in our Sa- 
 vior's woes against the cities of Galilee, 
 vers. 22, 24. 
 
 16. Tliere will be degrees of punish- 
 ment in the future world according to 
 the light and privileges enjoyed, and the 
 unbelief and inii;ratitude manifested in 
 this hfe, vers. "21-24; ch. 5 : 21, 22; 
 Luke 12 : 47, 48 ; Rom. 2 : 12, 
 
 17. Even Avhilc the sinner is living, 
 the woe that seals his everlasting doom 
 may be pronounced upon him, vers. 'i\- 
 24 ; 2 Pet. 2 : 6, 12-17. 
 
 18. Many now living will experience a 
 more dreadful doom than that not only 
 of Tyre, Sidon, and Sodom, but even of 
 Capernaum, ver. 24 ; Jude 7, 11-13. 
 
 19. Nations receive their punishment 
 in this world; individuals in the next, 
 vers. 21-24. 
 
 20. The humble, teachable, and child- 
 like are fitted for the reception of the 
 Gospel; while the proud, the self-confi- 
 dent, and the worldly wise are totally 
 unfitted, vers. 25, 26 ; 1 Cor. 1 : 21 ; 1 
 Tim. 6 : 20 ; Isa. 28 : 9. 
 
 21. God has the best and wisest rea- 
 sons for all his dealings with men, ver. 
 26 ; Rom. 9 : 14, 19, 20 ; 11 : 23, 33, 34. 
 
 22. Correct views of God's character 
 can only be learned from Christ, ver. 27; 
 John 14 : 6. 
 
 23. The invitations of the Gospel are 
 founded on the sovereignty of Christ, 
 vers. 27, 28. 
 
 24. How gracious and condescending 
 the calls of Jesus. None need be miser- 
 able. He gives rest to burdened souls, 
 ver. 29 ; John 5 : 40. 
 
 25. The Gospel has its yoke ; submis- 
 sion to the will of Christ and obedience 
 to his word are essential to djscipleship, 
 ver. 29 ; John 14 : 23, 24. 
 
 26. Love makes the service of Jesus 
 easy, light, and pleasant, ver. 30; Gen. 
 29: 20; 2 Cor. 5 : 14. 
 
 CHAPTER XII. 
 
 In the preceding chapter, Matthew 
 brings to view the opposition of the 
 
162 
 
 MATTHEW XII. 
 
 A.D. 29. 
 
 through the corn ; and his disciples were an hun- 
 gered, and began to pluck the ears of corn, and 
 to eat. But when the Pharisees saw it, they said 
 unto him. Behold, thy disciples do that which is 
 not lawful to do upon the sabbath day. 
 
 But he said unto them, Have ye not read * what 
 David did, when he was an hungered, and they that 
 were with him ; how he entered into tlie house of 
 God, and did eat ^ the sliowbread, which was not law- 
 
 Mk.2.23-28;Lk. 
 6. 1-5; Deu. 2.3. 
 25. 
 
 ' 1 Sam. 21. 3-6. 
 
 Ex. 25. 
 24. 5-9. 
 
 30; Le. 
 
 scribes and Phariseos to John the Bap- 
 tist and to Jesus. In this chapter, the 
 opposition to Jesus is illustrated by spe- 
 cial cases, aud presented as increasing 
 in intensity. Doctrines of tlie most 
 momentous interest, miracles, fulfill- 
 ment of prophecy, and his relation to 
 his persecutors, to his relatives, and to 
 his disciples are interwoven in the nar- 
 rative. 
 
 1-8. The disciples pluck the ears 
 OF GRAIN ON THE Sabbath. The Pha- 
 risees censure them, which calls forth an 
 answer from Jesus, in which he gives 
 some lessons on the nature and object of 
 the Sabbath, Mark 2 : 23-38 ; Luke 6 : 
 1-^5. 
 
 1. At that time. A general ex- 
 pression, meaning at that season, about 
 that time. Luke says that it was on 
 "the second Sabbath after the first," or 
 " second-first Sabbath," the meaning of 
 which is doubtful, though generally re- 
 garded as the first Sabbath after the sec- 
 ond day of the passover, or of unlea- 
 vened bread ; that is, the first of the se- 
 ven Sabbaths, commonly reckoned be- 
 tween tliat day and Pentecost. See on 
 Luke <) : 1. 
 
 The Sabbath day. The Sabbath, 
 the weekly day of rest. The name is 
 derived from a Hebrew verb, signifying 
 to rest from labor, to ce<ise from action. 
 The idea of rent was connected with its 
 origin, Gen. 2 : 2, 3. It is generally sup- 
 posed that the event here recorded occur- 
 red just after the second passover of our 
 Savior's ministr3'. Compare John o : 1, 
 and 6 : 1. The passover, a.d. 28, be- 
 gan March 29th ; and the first day after 
 tlic passover Sabbath, a sheaf of barley 
 was usuallj' presented as first-fruits, 
 as that was the first srrain readied. 
 Through the corn. The sown fields, 
 the grain-fields. They passed through 
 by a foot-path, which probably bounded 
 the uninclosed grain-fields, the grain be- 
 ing in reach as they passed along. Ears 
 
 of corn. Ears of grain. One word in 
 the original, meaning ears of grain of 
 any kind, especially wheat and barley, 
 the common grains of Palestine. The 
 disciples plucked ears of grain, rubbing 
 them in their hand, thus separating the 
 kernels from the car, and ate them, Luke 
 6:1. The law allowed them to do this 
 for appeasing hunger, but not to apply a 
 friekle to another man's standing grain, 
 Deut. 23 : 25. The custom still prevails 
 in Palestine. 
 
 2. Not lawful— on the Sabbath. 
 The Pharisees complain to Jesus of his 
 disciples. By their traditions they had 
 loaded this day of rest with grievous re- 
 strictions, raising the letter over the 
 spirit, and even making formal acts 
 usurp the jilacc of spiritual observance. 
 Among their many restrictions, plucking 
 of ears of grain was forbidden. Hence 
 not according to the law, but according 
 to the traditions of the scribes, the dis- 
 ciples did that which was unlawful. The 
 penalty for violating the Sabbath was 
 death, Ex. 35 : 2 ; Num. 15 : 32-36. 
 
 3. Jesus replies by referring to what 
 David did when he' was hungry, from 
 which it could be inferred what it was 
 lawful for others to do under similar 
 circumstances, 1 Sam. 21 : 1-6. With- 
 out at first objecting to the restrictions 
 which Pharisaical traditions had put on 
 the Sabbath, Jesus shows by the exam- 
 ple of David, whom all regarded as an 
 eminent servant of God, that the letter 
 of the law must give way to the law of 
 necessity ; and that hence it was lawful 
 for thern to do works of real necessity, 
 such as appeasing hunger, on the Sab- 
 bath. 
 
 4. A statement of what David and his 
 men did. They entered into the house 
 of God, into the tabernacle which was 
 then located at Nob, a place probably a 
 little north t)f Jerusalem, and ate of the 
 hallowed bread, which it was not lawful 
 for any but the priests to cat. The 
 
A.l). 2d. 
 
 MATTHEW XII. 
 
 163 
 
 ful f or him to oat, neither for them whirli were with 
 
 5 him, •■ l>ut only for tlie priests ? Or luive ye not rend 
 
 in the '^ Law, liow that on the SHb])atli clays the 
 
 ])riests in the temple profane the sabbath, and are 
 
 (i blameless ? But I say unto you, That in tliis place 
 
 7 is " one greater than the temple. But if ye had 
 
 known what thh meaneth, ' ' I will have mercy, 
 
 and not sacrifice,' ye would not have condemned 
 
 33; 
 
 ■■ Kx. 29. 3-2, 
 
 Lo. 8. 31. 
 •' Num. 28. 9, 10; 
 
 Jolin 7. 22, 2;^. 
 
 '■ vers. 41, 42; 2 
 Chr. (i. 18; Hag. 
 2. 7, 9. 
 
 ' <h. 9. 13. 
 
 showbread. Litonilly the lircad sef 
 lxjiii-i\ sit out, ej-Iiiliitrd on a table in the 
 lioly yilace. It was srt before Jehovah 
 
 noi^> ]'jm;c. it wii? .^'( ufju/v ttK:ii\f\u>ii 
 
 (Ex. 25:30), and ]>r()l)ahly symbolized 
 (tod's presence with his ix.'ople, as their 
 sustenance, strength, and supjiort. It 
 consisted of twelve loaves, which were 
 changed every Sabbath, the old being 
 eaten by the priests. Lev. 24 ; 5-9. 
 
 8HOWBREAD. 
 
 It would also seem from 1 Sam. 21 : 6, 
 that, the bread having just been changed, 
 David and his men partook of it on the 
 Sabbath. 
 
 5. A second argument in which Jesus 
 strikes a blow against a mere literal and 
 formal exposition and application of the 
 Sabbath-law. The appeal is now made 
 to the law itself, whereby it is shown 
 tliat its letter is violated by its own di- 
 rections. Profane the Sabbath. 
 Violate the regulations of the Sabbath. 
 The priests were more busily engaged 
 than on aTiy other day, being required to 
 offer double offerings, and to place on 
 the table in the holy place hot show- 
 bread, henee just baked, Num. 28 ; 9, 
 10 ; 1 Sam. 21 : 6. The argument is : 
 All work can not be absolutely forbidden 
 on the Sabbath ; for the priests are re- 
 quired by the law itself to offer sacriti- 
 ces, and "to do work in the temple, and 
 are blameless, because they act under 
 the divine command and in the service 
 of the temple. The work necessary to 
 the religious observance of the day is 
 
 therefore not only allowable, but also a 
 duty. 
 
 6. Jesus clinches the argument. If 
 the priests in the temple service violate 
 the letter of the law and are guiltless, 
 much more may my disciples, who have 
 grown hungry in my service, since ye be- 
 hold in me something greater than the 
 temple. One gfreater than the tem- 
 ple. According to the latest critical 
 autliorities, fjrmUr sliould be in the neu- 
 ter gender, soiiictlihi;/ (/renter, a greater 
 ^/;(«f/, or simply, a greater i\vAn the tem- 
 lile. The neuter may refer to his owu 
 hochj, which lie styles a teniple, John 2 : 
 21. For as God was present among his 
 l)eople in the temple, so in a higher and 
 nobler sense was he more immediivtely 
 present in the body of Jesus, in his in- 
 carnation. The Word became flesh and 
 dwelt among us, John 1 : 14. His disci- 
 ples were indeed a holy priesthood in 
 his service, 1 Pet. 2 : 5. Alford refers 
 the greater than the temple to the Son 
 of Man, the true temple of God. 
 
 7. Jesus presents a third argument, 
 drawn from the prophet Hosea (Hos. 6: 
 6), by which he shows that his disciples 
 had acted according to the spirit of the 
 law, while they, the Pharisees, had vio- 
 lated the spirit by their strict adherence 
 to the mere letter. I will have mer- 
 cy, etc. I desire mercy. I desire not 
 the mere external observance, sacrificem. 
 the letter, but mercy, the inward* out- 
 gushing of kindness and love, in doing 
 good to the needy, which is the true sac- 
 rifice in spirit and of the heart. Com- 
 pare the same quotation in ch. 9 : 13. 
 See 1 Cor. 13 : 1-3 ; Heb. 10 : 5-9. The 
 external sacrifice is worthless without 
 the internal, and where the two come in 
 conflict, the former must give way to 
 the latter, sacrifice to mercy. Compare 
 Ps. .51 : 16, 17. Jesus declares that if 
 they had understood the meaning of this 
 divine reqiiirement, they would not have 
 condemned the guiltless, the blamele.^s, 
 the word in the original being the same 
 as that so rendered iu verse 5. The 
 
104 
 
 MATTHEW XII. 
 
 A.D. 29. 
 
 8 the guiltless. For the Son of man ]■• '-' Lord even 
 of the sabbath day. 
 
 9 ^ And when lie was departed thence, he went 
 
 10 into tlieir synagogue: and, behold, there was a man 
 Avhich had his hand withered. And they asked him, 
 saying, • Is it lawful to heal on the sabbath days ? 
 
 11 '' that they might accuse him. And he said unto 
 
 = Mk. 2. 27, 28; 
 
 John 5. 17, 18. 
 1' Mk. 3. 1-6; Lk. 
 
 ti. 6-11. 
 ' I.k. 13. 14; 14.3; 
 
 John 9. 16. 
 "Lk. 11. 53, 54; 
 
 John 8. 4-6. 
 
 scripture cuts both ways. On the one 
 hand, they would have seen that his dis- 
 ciples were blameless in doing' wliat they 
 did, when they were hungry in his ser- 
 vice ; and on the other, they would them- 
 pelves have been led to the exercise of 
 mercy, and withheld their condemna- 
 tion. ' On tlie one hand, the disciples are 
 vindicated as having acted according to 
 the spirit of the law ; and on the other, 
 the Pharisees are condemned for show- 
 ing a want of mercy in their close adhe- 
 rence to the letter. 
 
 It is worthy of notice that Jesus thus 
 far draws his arguments from the ex- 
 ample of a king and of priests, and 
 from tlie words of a prophet of the old 
 dispensation, all especially applicable in 
 his case, since he liiniself is king, priest, 
 and propliet in his spiritual kingdom. 
 A good preparation also to liis argument 
 from himself, as Son of Man. 
 
 Mark (eh. 2 : 27) inserts here a fourth 
 argument: "The Sabbath was made for 
 man, and not man for the Sabbatli;" it 
 was made for the benelit and happiness 
 of man ; man is not a mere machine, 
 made for a mechanical observance of tlie 
 Sabbath. 
 
 8. The final and crowning arirument 
 in the reply of Jesus. Son of Man. 
 The Messiah, as " God manifested in tiie 
 flesh." See on ch. 8 : 20. Lord is em- 
 phatic. As mediator, redeemer, and sov- 
 ereign, he is emphatically tlie lord of the 
 Sabbath. It is right, therefore, for liiiii 
 to direct, and for his disciples to labor 
 in his ser\ice on the Sabbath, John 5 : 
 17, 18. He was its lord, as Dr. Brown 
 remarks {Lange's Com.), not to abolish 
 it — for that would be strange lordship 
 after saying that it was made or insti- 
 tuted for man — but to own it, interpret it, 
 preside over it, and ennoble it, by merging it 
 into the Lord's day (Rev. 1 : 10), breatli- 
 ing into it a liberty, spirituality, and 
 love necessarily unknown before, and 
 conforming it more nearly to the Sab- 
 bath rest of the people of God, Heb. 4 ; 
 9,10, 
 
 9-13. Jesus iie.vls a withered hand 
 ON THE Sabb.vth. By precept, example, I 
 and miracle Jesus gives a further expo- ' 
 sition of the law of the Sabbath. See 
 Mark 3 : 1-5 ; Luke 6 : 6-11. This oc- 
 casioned more intense opposition, and 
 more directly toward himself. 
 
 9. Mattliew, more intent on the con- 
 nection of thought, uses the general 
 phrase, departed thence, paiised on 
 'from thence, and at once relates the mi- 
 racle, while Luke, more intent on the 
 chronological order, says, it occurred on 
 another Sabbath, probably the next fol- 
 lo^ving. Their synagogue. Of the 
 Jews, especially where these opponents, 
 the Pharisees, attended. The yilace is 
 not mentioned. Probably in Galilee, and 
 most probably in Capernaum. 
 
 10. His hand withered. The dis- 
 ease was the drying up or tlic pining 
 away of the hand, with a loss of the 
 power of motion, similar to that with 
 wliich Jeroboam was afflicted, 1 Kings 
 13 : 4-6. It may have been caused by 
 paralysis, or by a defect in receiving 
 noui'isliment fn^m the body. It was re- 
 gardiit as inciirable. Lulvc informs us 
 that it was his riglit hand, Luke 6 : 6. 
 And they, the scribes and Pharisees, 
 (ver. 2 ; Luke 6 : 7), ask him. Ac- 
 cording to Mark and Luke, tliey were 
 watching him to see if he would heal on 
 tlie Sabbath. They wished to entrap 
 him. Possibly tney became impatient, 
 and, wishing to hasten the action of our 
 Lord, or at least convict him of heresj', 
 they a'^k him, Is it lawful to heal on the 
 Sabbath ? Or, knowing tht.'ir thoughts, 
 he may have commanded the man to 
 arise and stand forth in the midst (Luke 
 () : 8), when, seeing his intention to per- 
 form the miracle, l,hey asked the ques- 
 tion. Their obiect was to acense him 
 before the local judges, who were doubt- 
 less present, and probably identical with 
 the rulers of the synagogue, ver. 14. 
 
 11. 12. Jesus replies by a pointed 
 question, which was really an appeal to 
 and an argument upon their own prac- 
 
A.D. 29. 
 
 MATTHEW XII. 
 
 166 
 
 ' Deu. 22. 4. 
 
 'ch. 6. 26. 
 
 them, What man shall there be among you, that 
 shall have one sheep, and ' if it fall into a pit on 
 tlie sabbath day, will he not lay hold on it, and 
 
 13 lift it out ? '" How much then is a man better than 
 a shee]) ! Wherefore it is lawful to do well on the 
 
 13 sabbath days. Then saith he to the man, Stretch 
 forth thine liand. And he stretched it forth ; and 
 it was restored whole, like as the other. 
 
 14 
 
 The Pharisees' conspiraay against Jesus ; his retirement, 
 hy which a, signal prophecy is fuljilled. 
 
 Then " the Pharisees went out, and held a council 
 [or, took council] against him, how they might de- 
 
 ch. 27. 1; John 
 10.39; 11. 53. 
 
 ticc, to show that it was lawful to heal 
 upon tlic Sabbath. There was not a man 
 among tliem that would not, on the Sab- 
 ))ath, lay bold and lift out a sheep of bis 
 own from a pit or cistern, dug in tlie 
 eiirth for the purpose of water. How 
 much then is a man better than a 
 sheep ? Tlie argument is from the less 
 to the greater, conelusivo, and eoudem- 
 natory'of tlie inconsistency of the Pha- 
 risees in applying a rule publicly to Jesus 
 which they "did not apply privately to 
 themselves. They made an exception 
 in favor of a dumb animal ; much more 
 should they allow Jesus to make an e.v- 
 ception in favor of healing a diseased 
 man. A man's life and hapj.auess were 
 surely far more important than those of 
 a sheep. The Jews, in their later tradi- 
 tions, and, as some suppose, on account 
 of these very words of Christ, forbid 
 raising a sheep from a pit on the Sab- 
 bath, declaring it to be lawful only to 
 give necessary food, and straw to lie 
 upon, or to lay planks for it to come out 
 of the pit. According to Mark and 
 Luke, Jesus also asks, ''Whether it was 
 lawful on the Sabbath to do good or to do 
 evil ? to save life or to destroy it ?" Con- 
 victed by their own consciences tliat it 
 was lawful to do good, they were silent, 
 Mark 3 : 4. Jesus concludes from their 
 own practice, and from the obvious na- 
 ture of the Sabbath, wliich was designed 
 for the good of man, that it is lawful to 
 do well, to do good, on that day, and 
 hence to do this act of mercy, and heal 
 the withered hand of the man who was 
 now standing in their midst. Compare 
 tlie same argument substantially applied 
 on other occasions, Luke 13 : 14-17 : 
 14: 2-6. 
 13. Jesus proceeds at once and per- 
 
 forms the miracle. He does it, however, 
 without any bodily effort on his part. 
 His adversaries, therefore, could not ac- 
 cuse him of laboring on the Sabbath. 
 Some suppose that the healing was per- 
 formed without uttering a word, and 
 that Jesus commanded the man to 
 stretch forth his hand, as an evidence of 
 its being fully restored. It is better, 
 however, to sujjpose that the healing 
 took place immediately upon Jesus's ut- 
 tering the command and the man mak- 
 ing the effort to obey. The faith of the 
 man is thus brought into its natural re- 
 lation to his obedience and his cure. It 
 is also in harmony with the declaration 
 which follows, " it Avas restored 
 whole, as the other liaiul. How re- 
 markably does the strong faith of the 
 njan contrast with the unbelief and 
 hatred of the scribes and Pharisees 1 
 The man thus practically acknowledges 
 the power and authority of Jesus, pre- 
 ferring him as a religious guide to the 
 scribes and Pharisees. Jesus also gives 
 in the miracle a practical evidence of 
 his authority, not only over diseases, 
 but as the Lord of the Sabbath, and of 
 the correctness of his doctrine and 
 practice in regard to that day. 
 
 14-21. The consequent conspiracy 
 to destroy Jesxis ; his ketirement, yet 
 ceaseless, quiet working, l)y which a 
 signal propuecy is fulfilled. Mark 
 3 : 6-12. 
 
 The Pharisees were baffled not only 
 with his arguments, but also with the 
 fact that, by performing the miracle 
 without outward action, he had deprived 
 them of all legal ground of objection. 
 They therefore went out and held a 
 council, took counsel against him, 
 conferring one with another, and with 
 
1(36 
 
 MATTHEW XII. 
 
 A.D. 39. 
 
 15 stroy him. But when Jesus knew it^ ° he withdrew 
 himself from thence, p And great multitudes fol- 
 
 16 lowed him ; and he healed them all, and '^ charged 
 
 17 them that they should not make him known: that 
 it might be fulfilled which was spoken by Esaias the 
 
 18 prophet, saying, ' ' Behold my servant, whom I have 
 chosen; my beloved, ' in Avhom my soul is well 
 pleased : I will put my spirit upon him, and he 
 
 19 shall show judgment to the Gentiles. He sliall 
 not strive, nor cry ; neither shall any man hear his 
 
 "Mk. 3. 7, 8; Lk. 
 
 4. 29-31 ; John 7, 
 
 1; 10. 39,40; 11, 
 
 53, 54. 
 f ch. 19. 2. 
 'ich. 9. 30; Mk. a 
 
 12. 
 ' Is. 42. 1-A. 
 » ch. 3. 17; 17.5. 
 
 the Herodians (Mark 3 : 6), how they 
 might destroy him. This is the tirst 
 mention of counsel, consultatiou, or 
 organized effort to put Jesus to death. 
 Tlie eumity of the Pharisees now began 
 to take detinite, organized shape, aud the 
 greatness of it is shown by their williug- 
 ness to unite with tlie court-party of He- 
 rod in an organized movement against 
 Jesus. 
 
 15. But when Jesus knew it. 
 Rather, But Jesm knowing it, an act of his 
 omniscience. He knew what was in their 
 hearts, and their plottings to take his 
 life. He withdrew from Capernaum, 
 or the town or city, where he had just 
 performed the miracle, and indeed from 
 the cities of Galilee generally, to the 
 shores of tlie lake of Gennesaret, 
 Mark 3 : 7. For his hour had not yet 
 come to suffer and die. So lie also witli- 
 drew in other instances, when threatened 
 with violence, John 7:1; 10 : 39, 40 ; 
 11 : 5t. Great multitudes, according 
 to Mark (3 : 7, 8), from Galilee, Judea, 
 Jerusalem, Idumea, from beyond Jor- 
 dan and about Tyre and Sidon, followed 
 him. It was not from the common 
 people, but from the scribes and Pliari- 
 sees that he withdrew. Healed them 
 
 , all. All the sick among them. All 
 ' the multitude were whole when the sick 
 ■were healed. 
 
 16. He charged them, earnestly, 
 strictly, with the idea of a severe rebuke 
 in case of disobedience, not to make 
 him known. The opposition of the 
 Pharisees wai sufficiently aroused ; he 
 would not have it increased at present 
 by the reports of the multitude, and 
 especially of those who were healed. He 
 would make his retirement as perfect as 
 possible. 
 
 17. Matthew states that this was a ful- 
 fillment of prophecy, which he freely 
 quotes from Isa. 43 : 1^, giving the 
 sense ratlier than the exact" rendering 
 
 of every word. As an inspired man, 
 he gives the mind and meaning of the 
 Spirit. He was writing his Gospel 
 specially for Jews; he therefore fre- 
 quently appeals to ancient prophecies, 
 showing their fulfillment in Jesus. See 
 j on ch. 1 : 32. In this instance it was 
 very signal aud pointed. The with- 
 drawal of Jesus from observation, his 
 j gentleness and meekness, his quiet and 
 ! noiseless ministry, and his spirituality, 
 I were directly opposed to Jewish ideas of 
 j the Messiah, but answered exactly to the 
 prediction of Isaiah. 
 
 18. My servant. The word thus 
 translated admits of the idea of son as 
 
 I well as servant, and is also applied to 
 ' Christ, in Acts 3 : 13, 26, and 4 : 27, 30. 
 Though a son, betook upon himself the 
 form of a servaut, Phil. 2 : 7. He was 
 indeed a servant of Jehovah in the 
 highest and most honorable sense. 
 Tliere seems to be in this portion of tlie 
 prediction a direct allusion to the de- 
 scent of the Spirit upon him at his bap- 
 tism, and to the words, " This is my be- 
 loved Son," etc., uttered from heaven 
 then and at his transfiguration. He 
 shall show judgment, etc. Some 
 refer these words t > final judgment and 
 to Jesus as Judge. It however suits the 
 prophecy and the context better to take 
 the word juch/rtwnt in a Hebraistic sense, 
 of laic, statutes, the true reliyion a^ made 
 kuown in the Gospel. Compare Deut. 
 32-: 4 ; Jer. 22 : 1.5 ; Luke 11 : 42. He 
 shall make knoimi the principles of truth 
 and righteousness, declare the true re- 
 ligion, its laws, ordinances, institutions, 
 to the Gentiles. This he did through 
 his followers; who preached the gospel 
 to Gentiles as well as Jews, Eph. 2 : 17. 
 Many Gentiles, however, doubtless 
 heard him (Mark 3 : 7, 8) ; some we 
 know with profit, ch. 8 : 10 ; 15 : 38. 
 
 19. His quiet, noiseless, unostenta- 
 tious ministrv foretold. Here begins 
 
A.D. 2y. 
 
 MATTHEW XII. 
 
 167 
 
 20 voice in the streets. A bruised reed shall he not 
 break, and smoking flax shall he not quench, till he 
 
 21 send forth judgment unto victory. ' And in his 
 name shall the Gentiles trust.' 
 
 Ro. 15. 12: 
 11. 10. 
 
 lex 
 
 Healing of a demoniac ; accusation of casting ont devils 
 hy Beelzehuh, and the ansicer of Jesus. 
 
 22 " THEN was brought unto him one possessed 
 
 'Lk. 11. 14-23 ;ch. 
 9.32; Mk. 3. 11. 
 
 that part of the prophecy to whose ful- 
 flllnient Matthew now specially refers. 
 He shall not strive. He shall not 
 Aviangle, quarrel, contend. Had he seen 
 tit, he could have lieaded a strong popu- 
 lar party, been proclaimed king, excited 
 insurrection. Instead of this, he with- 
 drew from violence, and from scenes 
 and places where tunuilts might have 
 been excited. Nor cry in a noisy, 
 turbulent manner. He shall not be 
 clamorous like a man of strife. He 
 shall not wrangle nor clamor ; or, to 
 extend the ligure, he shall not fight nor 
 utter tlie battle-cry. Nor shall any man 
 hear his voice in the streeis, in 
 uttering- angry words, in sounding the 
 alarm, in noisy contentions, or in rally- 
 ing his followers in sedition. He shall 
 not only be modest and peaceful in hi.s 
 conduct and bearing, but also in the ex- 
 tension of his kingdom, Avhich sliall 
 partake of a like sjiirit and nature. 
 
 30. A bruised reed, cane or cala- 
 mus, a plant with a jointed, hollow 
 stalk, growing in wet ground, fi-ail, 
 easily shaken and broken. The reed 
 here is bi-^med, broken tof/ether, but not 
 entirely broken otf. The smokiniE^ 
 flax* The smoking lamp- wick, wliich 
 was made of flax. The bruised reed 
 represents the weak, oppressed, and 
 afflicted, especially those burdened with 
 sin and broken in spirit. The smoking 
 flax, the lamp-wick not burning l)ut 
 merely smoking, represents tlic spiritual 
 life almost extinguished and ready to 
 die. Rev. 3 : 2. Jesus wa-^ gentle and 
 compassionate. He did not break the 
 reed already nearly broken olf. He did 
 not carry on tiie work of desti-uetion 
 and crush it, entirely break it, but dealt 
 tenderly with the broken-hearted, the 
 humble, the penitent, and the atfiicted. 
 Neither did he quench or extinguisli | 
 the feeblest beginninsrs, or the smallest 
 spark of grace in the soul, but rather 
 elierished it and supi^lied it with grace 
 as with oil. Compare Isa. 61 : 1-3. Al- 
 
 ford says on this verse, "A proverbial 
 I expression for 'He will not crush the 
 I contrite heart, nor extinguish the slight- 
 est spark of repentant feeling in the 
 sinner.' " His disciples, too, were but 
 babes in spiritual knowledge and ex- 
 perience. He would in retirement 
 strengthen their graces, which could not 
 yet well endure greater opposition from 
 the religious and political leaders of the 
 people. The prophecy had a striking 
 fulfillment in them. 
 
 Judgment unto victory. Shall 
 make the i)rinciples of truth and righte- 
 ousness successful and victorious, in in- 
 ; dividual behevers and in the world. This 
 ! successful issue is to be brought about in 
 I the mild, gentle, and spiritual manner 
 just described. Not by might nor by 
 : power, but by the Spirit of the Lord, 
 Zeeh. 4 : 6. Not by meat, drink, and 
 ceremonies, but by righteousness, peace, 
 and joy in the Holy Spirit, Rom. 14 : 17. 
 Not by military power or physical com- 
 l)ulsion ; for his kingdom is not of this 
 world ; if it was, then would his sei-- 
 vants fight, John 18 : 36. He conquers 
 and rules in the heart by the Spirit 
 and bv love, 1 John 4 : 19 ; 1 Cor. 2 : 
 l;i-lH.' 
 
 21. An abbreviation and paraphrase of 
 Isa. 42 : 4. The words in the original 
 ])rophecy, TJie ules shall wait on thy law, 
 are equivalent to In his name shall 
 the Gentiles trust; for ides means 
 flistaitt iiation.-<, (Tentiks, and to wait on 
 his law is indeed to trust in his name, 
 hopefully. Hope is a better translation 
 than trust. Compare Rom. 15 : 12. 
 Hoping for his instruction and guid- 
 ance. There is no article before (ientiles 
 in the original. The mild and gentle 
 sway of Jesus shall extend, and nations, 
 remote as well as neiir, (ientiles in prene- 
 ral, shall hope in him as their Retleemer. 
 22-:i7. Casting oit a demon, which 
 
 LED to the (HAKGE OF CONFEDEKACY 
 
 WITH Beelzebub, and the discourse 
 OF Jesus thereon. The increasing en 
 
168 
 
 MATTHEW XII. 
 
 A D. 29. 
 
 with a devil, blind, and dumb : and he healed him, 
 insomuch that ^ the blind and dumb both spake 
 and saw. 
 
 23 And all the people were amazed, and said, y Is 
 
 24 not this the son of David ? ^ But when the Phari- 
 sees heard it, they said, This fellow doth not cast 
 out devils, but by " Beelzebub, the prince of the 
 devils. 
 
 2r) And Jesus '' knew their thoughts, and said unto 
 them, " Every kingdom divided against itself is 
 brought to desolation ; and every city or house di- 
 
 Is. 32. 3, 4. 
 
 Tch. 21. 9; 22. - 
 43 ; John 7.4(V42. 
 
 'Mk.3.2a-30:LK. 
 11. 15. 
 
 »ver. 27: 2 Ki. 1 
 
 3. 
 •> ch. 9. 4. 
 <= Is. 19. 2, 3 ; Gal. 
 
 5. 15. 
 
 mity of the Jews is exhibited, Marie 3 : 
 19-30 ; compare Luke 11 : 14r-2'^. 
 
 33. Then. This is to be taken inde- 
 finitely. In that 2xriod, while Jesus wa-s 
 i|uietly doing his work and avoiding n'>- 
 toriety. One possessed with a de- 
 vil, a demon blind and dumb. 
 Blindness and dumbness are here con- 
 nected with, and were probably occa- 
 sioned by, demoniacal possession, like 
 that recorded in ch. 9 : 33. This is the 
 only instimce recorded of possession of 
 a demon and blindness together. By 
 comparing these with the account of 
 the deaf man in Mark 7 : 33-3.5, we may 
 see the distinction between diseases con- 
 nected and occasioned by demons and 
 those that are not. See also on 4 : 34. 
 He healed him, so that the blind and 
 dumb both spoke and saw. This was a 
 great miracle in itself, being a compli- 
 cated disease. The special object of re- 
 cording it here seems to be to show its 
 eSect iu arousing and developing the 
 liatred of the Pharisees, and to give 
 Christ's discourse to them. 
 
 33. All the people, all the multi- 
 tudes, were amazed, tilled mth won- 
 der and astonishment, so as to be in a 
 measure beside thenfiehvu. Their astonish- 
 ment was aroused by witnessing not only 
 his healing a disease so complicated and 
 desperate, but especially his power over 
 the demon that possessed the man and 
 occasioned the disease. Is not this, 
 etc. V Rather, Is this the sou of David, 
 the Messiah V See on ch. 9 : 37. The 
 form of the question in the original is 
 one of doubt and surprise, of belief 
 contending with unbelief. They were 
 staggered at witnessing such power. 
 Jesus, in his quiet and unassuming man- 
 ner, was altogether different from their 
 ideas of the "Messiah; yet did he not 
 show the power and give a striking evi- 
 
 dence of the Messiah ? They could nei- 
 ther affirm directly nor deny. In their 
 excited, amazed, and confused state of 
 mind, they ask a question implying 
 strong conviction, yet remaining doubt. 
 
 34. The Pharisees. They were 
 scribes, as Mark informs us (ch. 3 : 33), 
 who had come down from Jerusalem ; 
 they had probably come to Galilee to 
 watch the movements of Jesus. They 
 heard the question of the multitude ; 
 possibly it was propounded to them. 
 This fellOAV. This one, this man. 
 There is nothing necessarily contemptu- 
 ous iu the original. Beelzebub. Jjcel- 
 zebul, a name applied to Satan (ver. 30), 
 and immediately explained as prince of 
 devils, chief, ruler, presider over de- 
 mons, ch. 9 : 34. He is also called " prince 
 of this worid " (John 13 : 31 ; 14 : 30 ; 16 : 
 11), and " prince of the power of the 
 air," Eph. 3 : 3. See further on ch. 10 : 
 35. The Pharisees were compelled to 
 acknowledge superhuman power; but 
 in their hatred tliey would not acknow- 
 ledge it as the power of God. They 
 choose, therefore, the fearful alternative 
 of ascribing it to the powers of dark- 
 ness, and alleo-ing that he was in league 
 with the Devil, the prince of demons. 
 
 35. Kne^v their thoughts. The 
 Pharisees had said this, not in the hear- 
 ing of Jesus, but to some of the multi- 
 tude. But Jesus knew their words and 
 their thoughts, their malignant feelings, 
 intentions, and purposes, Luke 11 : 15, 
 17. He replies to Ihe infamous charge, 
 tirst by showing its absurdity. Satan 
 would "not tight against himself, and de- 
 stroy his own power and kinsjdom. A 
 kingdom must have unity, or it will be 
 destroyed. If it is divided against itself, 
 rent by internal strifes, it will, such a 
 state of thintrs continuing, be brought 
 to desolation. So of any city, or 
 
A.D. 29. 
 
 MATTHEW XII. 
 
 169 
 
 26 vided against itself shall not stand : and if Satan 
 cast out Satan, he is divided against himself; how 
 
 27 shall then his kingdom stand? And if I by Beel- 
 zebub cast out devils, '^ by whom do your children " ig'^jglfy ' '^ ' ■'^'^' 
 cast them out ? therefore they shall be your judges. 
 
 28 But if I cast out devils by the Spirit of God, then 
 
 house, family; it can not stand, 
 
 be made to stand, or be estalilislied. A 
 kingdom, city, or house, thus divided, 
 would indeed be arrayed ajrahist its own 
 existence, and hence must fall. 
 
 36. So if Satan cast out Satan, if 
 I, as a representative of Satan, or if Sa- 
 tan through me, cast out demons, the 
 representatives of Satan in men, then he 
 is divided against himself, he is 
 destroyinj; his own power; then the 
 kingdom of darkness has lost its unity 
 agamst the kingdom of light, Satan is 
 opposing and lighting against himself. 
 It is here recognized that Satan has a 
 kingdom, but being a usurper, he is ne- 
 ver called a Icing. Hatred and strife in- 
 deed prevail in his kingdom, but there 
 is among the devil and all his subjects a 
 unity in their enmity to God and men, 
 and "neither he nor they will deliver any 
 from their cruel tyranny. Should Satan 
 turn against himself, he would lose his 
 distinctive character, and be for God and 
 man, and not against them. 
 
 27. Jesus proceeds to a second argu- 
 ment, derived from a similar power, 
 which the disciples of the Pharisees pro- 
 fessed to exercise, by which their base 
 charge is made to recoil upon them- 
 selves. Your children. Not the 
 Apostles; for they professed to derive 
 their power from Jesus, and the Phari- 
 sees woi;ld naturally refer their power 
 to the same agency as that of their Mas- 
 ter. But rather the disciples of the 
 scribes and Pharisees, the Jewish exor- 
 cists, who pretended to expel evil spirits 
 bj' certain incantations, prayers, and ce- 
 remonies. The innvi father and children 
 were a.piilied respectively to teachers 
 and pupils. See 2 Kings 2 : 3, 12 ; 13 : 
 14. Doubtless some of their own chil- 
 dren professed to exercise this power. 
 In Acts 19 : 13-17 we have an account of 
 some of these exorcists at Ephesus, 
 among whom were the seven sows of one 
 Sceva, a Jewish chief priest. From Jo- 
 sephus (Antiq. viii. 2, 5, and Jewish 
 War, vii. 6, 3) we also learn that there 
 were among the Jews persons who pro- 
 
 » 15 
 
 fessed to cast out demons by the use of a, 
 cei-tain root, and by certain formulas 
 and incantations, which were ascribed to 
 Solomon as their author. The language 
 of Jesus does not necessarily implj' that 
 they really did cast them out' The'argu- 
 ment is : Your children profess to cast out 
 demons as well as I; M'hy ascribe my 
 power to Satanic influence and not 
 theirs ? If I ciist out demons by Beelze- 
 bul, do not your own disciples and ex- 
 orcists also ? They therefore shall be 
 your judges, shall convict you of in- 
 justice and maliciousness in ascribing 
 to nie collusion with Satan, when you 
 ascribe no such thing to them. 
 
 28. Having shown the absurdity of 
 their charge, and their inconsistency and 
 maliciousness in making it, Jesus now 
 presses home the only remaining alter- 
 native, that he cast out demons through 
 the Spirit of God. Spirit of God. 
 These words are emiihatic in the origi- 
 nal. But if I through the Spirit of (iod 
 cast, etc. Luke says (ch. 11 : 20), But 
 if I with the finger of God, etc. Not 
 through an influence merely, but 
 through the personal Sjiirit* that was in 
 him, his own personal divinity. Since it 
 is evident that I do not cast out demons 
 through the prince of demons, therefore 
 I must cast them out througli the king 
 of heaven ; and if so, then the kingdom 
 of God (see on ch. 3 : 2) is come unto 
 
 * Some suppose the third person of the 
 Godhead is here meant, in support of which 
 view they quote John 3 : 34. To nie, how- 
 ever, it seems that the reference is made 
 rather to the absolute Spirit of him who la 
 Spirit (John 4 : 2(i), irrespective of the per- 
 sons in the divine nature. This accords 
 with the corresponding phrase in Luke, 
 " finsrer of God," the actual power of God 
 himself, without distinct reference to the 
 person of the Godhead e.xercisine; it. Com- 
 pare Exod. 8 : 19 If. however, it be asked, 
 Throu£;h what person o*" that absolute Spirit 
 did Jesus cast them out ? it must be answer- 
 ed emphatically, Throufrh the Second Per- 
 son. Jesus performed miracles through his 
 own divine power, John 2 : 11 ; 15 : 24; 
 Matt. 10 : 1. 
 
170 
 
 MATTHEW XII. 
 
 A.D. 29. 
 
 2'.) ' tlie kingdom of God is come unto you. ' Or else, 
 how can one enter into a strong man's house, and 
 spoil his goods, except lie first bind the strcjug man ^ 
 
 :>0 and then ? he will spoil his house. ^ He that is not 
 
 ' eh. 3,3; Dan. 2. 
 44: T. 14; Lk. 1. 
 :'.4; 17. 20, 21: 
 Col. 1. 1.3. 
 f Lk. 11. -^-23. 
 T , , , , ^1 John 3. 8: 4. 4. 
 
 With me IS against me; and he tiiat gathereth not >■ ch.e.ii; Jos. 24. 
 
 with me scattereth abroad. 
 :!1 Wherefore I say unto you, 'All manner of sin and 
 blasphemy shall be forgiven unto men: but the 
 blasphemy against the Holy Ghost shall not be for- 
 
 15; Mk. il. 40; 3 
 Cor. 6. 1.5, 16. 
 Mk. 3. 38, i9 ; 1 
 John 1. 7-9. 
 
 you, or rather is come near to you, or 
 upon you, with probably an idea of sud- 
 denness and surprise. Jesus cast out de- 
 vils with a word, not by incantations, 
 roots, and ceremonies, as the exorcists 
 professed to do. The Pharisees were com- 
 pelled to acknowledge a superhuman 
 1 lower, and by the argument of Jesus 
 could not escape the conclusion that it 
 was through the Spirit of God himself. 
 Such manifestations of God's power and 
 presence were an evidence of the pre- 
 sence of the Messiali's kingdom on 
 earth, however sudden and surprising it 
 might be to them. This reference to the 
 Spirit of God prepares the way for speak- 
 ing on blasphemy against tlie Holy Spi- 
 rit. 
 
 39. Jesus gives another illustration 
 which still furtlier clinches the conclu- 
 sion he had arrived at, and showing from 
 the nature of the case that he was the 
 opposer of SatJin and sui)erior to him 
 and all his hosts. Or else. Simply, or ; 
 t'lsfi not l)eing in the original. Stroiis: 
 man. Not strong one, referring t.) 
 Satan, as some have supposed, l)ut 
 sfroHff inan, referring to what occurs 
 among men. The illustration is drawn 
 from life. A strong man's liouse is enter- 
 ed and plundered, not by himself or 
 friends, but by an enemy, wiio is stronger 
 than he, who first binds him, and then 
 spoils his goods, Luke 11 : 21, 22. So the 
 casting out of demons by Jesus proves 
 that he is an enemy of the Devil, and su- 
 perior to him. Spoil his §:oods, his 
 instruments, tools, agents. Thus Jesus 
 did in casting out demons. The only 
 conclusion then was, that Satan himself 
 was overpowered and conquered, cast 
 out and judged, John 12 : 31; 16: 11; 
 Luke 10 : 18. 
 
 30. This conflict existing between Je- 
 sus and Satan, between the kingdom of 
 light and the kingdom of darkness, Je- 
 sus now states that there can be no neu- 
 trality, that he that is not Avith me 
 
 is against me. This suited the vari- 
 ous classes of his hearers, many of whom 
 were either secret enemies, or undecided 
 and wavering or timid friends. There 
 can be no middle ground. Gathereth 
 not — scattereth abroad. An allu- 
 sion to harvesting. Ulirist and his dis- 
 ciples gather in the harvest of souls, 
 while all who gather not with them, 
 like ravagers of tields, scatter the har- 
 vest abroad from Christ. He that does 
 not take part with Christ must take 
 part with Satan. The converse of this 
 saying is true (Mark 9 : 40; Luke 9 : 50) ; 
 for since there is no neutrality in reli- 
 gion, he that is not really against Christ 
 is f(jr liim. See farther on Mark 9 : 40. 
 31. Jesus, having shown by an irresisti- 
 ble course of argument that he cast out 
 demons by the power of his own iu- 
 dwelling divinity, and that tlie Pharisees 
 in opposing him were themselves of the 
 kingdom of darkness, now as a faithful 
 teacher warns them against blaspheming 
 tlie Holy Spirit, which they were in dan- 
 ger of committing. I say unto you. 
 A solenm and aiitlioritative expression 
 often used by our Savior when he was 
 about to utter a momentous truth, or to 
 reveal some new fact to men, ch. 5 : 20, 
 28, 34 ; 6:2; 18 : 10, etc. The declara- 
 tion which follows was most solemn, 
 and contained a truth never before re- 
 vealed : Tfterefore /, the Messiah, as my 
 miracles abundantly prove me to be, say 
 unto you, ate. Blasphemy. The word 
 thus translated jirimarily means speak- 
 ing evil, reviling, slandering. Among 
 the heathen, speaking evil of gods was 
 common as well as of men, and but lit- 
 tle thought of. But among the Jews, 
 reviling the one true God was regarded 
 as a terrible and capital crime. Hence 
 the word in Scripture, when applied to 
 God, took upon itself the stronger mean- 
 ing of blasphemy, the speaking irreve- 
 rently and impiously to God, or of God, 
 or of sacred things. As revilina: a fellow- 
 
A.D. 29. 
 
 MATTHEW XII. 
 
 Ill 
 
 man presupposes a malicious purpose, 
 BO blasphemy presupposes iin impious 
 inteution to detract Iroin the glory of 
 God, and to alienate the niind.-> ot others 
 from the love and reverence of God. 
 Wherever it is spoken of in Scripture, it 
 is also connected with oral utterance. 
 An idea of this sin may be gained from 
 Lev. 24 : 10-16, where the sou of an Is- 
 raclitish woman blasphemed the name 
 of Jehovah, vented against him abuse 
 and imprecations, and lie was stoned to 
 death. It was a most heinous sin, and 
 indeed amounted to treason under the 
 theocracy. Another instance of blas- 
 phemy is recorded in 3 Kings 18 : 28-8.5; 
 19 : 6, where Rabshakeh nialiciously re- 
 viled Jehovah and his perfections, put- 
 ting him on a level with the gods of the 
 surrounding nations, and endeavored to 
 lessen the reverence and trust of the 
 Jews in him as the one true living God, 
 2 Kings 19 : 4. Thus also in Rev. 16 : 
 10, 11, when the fifth angel had poured 
 his cup on the throne of the beast, his 
 kingdom was darkened^ and they gnaw- 
 ed their tongues and bJaxphemed, in their 
 rage gave vent to the most malicious 
 and impious reproaches against the God 
 of heaven, because of their pains and 
 sores. 
 
 We may conceive of a gradation of 
 blasphemy in this passaw, the highest 
 being that against the Holy Spirit, as 
 God convicting, renewing, and sanctify- 
 ing. Next to tills is that against the Son, 
 iis God manifested in the flesh in the 
 work of redemption. And lower still 
 against the Father, as God, the great 
 original source of love and mercy, or, as 
 Whcdon styles him, the original hack- 
 ground of Deity. And lowest of all, 
 sjieaking reproachfully of sacred things, 
 1 Tim. 6:1; Tit. 2 : 5. Jesus declares 
 that all h-in and blasphemy, except the 
 blaspliemy against the Holy Spirit, sliall 
 be forgiven ; that is, upon repentance ; 
 they are pardonable, and all shall be for- 
 given in different individuals. 
 
 What, then, is blasphemy against 
 the Holy Spirit ? It can not be mere 
 continued opposition to tlie Gospel, ob- 
 stinate impenitence, or tinal unbelief; 
 for this is not specitic enough ; and be- 
 sides, on the same principle that this is 
 regarded unpardonable, every sin might 
 be styled unpardonable if the individual 
 continues to indulge in it. The sin, 
 however, was of a special kind, and 
 seems to have been willfully maligning 
 and vilifying- the Holy Spirit. This 
 
 seems evident from the context. The 
 
 Pharisees had attributed the power of 
 Jesus to his being in colleague with Sa- 
 tan, and had useci" the contemptuous and 
 opprobrious term, Beclzebul, and had 
 also said, "He hath an unclean s} irit," 
 Mark 3 : 30. They were guilty in this 
 of blasphemy against the Son, and espe- 
 cially his divine nature. He warns 
 them, therefore, that but a step further 
 and their sin would be unpardonable. 
 The sin, however, implies a date of heart, 
 malignant and willful opposition to the 
 Spirit. Thus the Pharisees, surrounded ' 
 with abundant evidence that Jesus was 
 the Son of God, exercised a malignant 
 and willful opposition to him, ver. 28. 
 Their abusive language, under these cir- 
 cumstances, an index of the malignity 
 within, Avas blasphemy against the Son. 
 So in regard to blaspht'niing against the 
 Spirit, there must be a knowledge and 
 a full intention. It can be committed 
 therefore only where a person is sur- 
 rounded with the evident manifestations 
 of the Spirit, and under his influence; 
 where lie knows and is convicted that it 
 is the Spirit, and yet in his opposition 
 he maliciously and willfully maligns and 
 traduces the Spirit. Compare 1 Tim. 1 : 
 13, where Me learn that Saul of Tarsus, 
 the bloftphcwe); obtained mercy because 
 he did it ignorantly in unbelief. The sin 
 is more aggravated than grieving the 
 Spirit, Eph. 4 : 30; it is the extreine and 
 highest foi-m of resisting the Spirit, 
 Acts 7 : 51. It is without doubt the sin 
 unto death (1 John 5 : 15), and, in an 
 aggravated form, is refei-red to in Heb. 
 10 : 29 as doing despite unto the Spirit 
 of grace. Compare Heb. 6 : 4-8 ; 2 Tim. 
 3:8; Jude 4, 12, 13. 
 
 Since God comes to the hearts of men 
 only as the Holy Spirit, sins against the 
 Spirit are the most heinous, being the 
 most directly against God, and blasphe- 
 my against him the extreme of all sin. 
 It is an insult which alwaj-s oversteps 
 that line between God's patience and his 
 wrath, ■which results in incorrigible hard- 
 ness of heart and in the departure of the 
 Spirit forever. Hence it is a sin which 
 both from its nature and the consequent 
 final departure of the Spirit can never 
 be forgiven. Omit, unto men. 
 
 32. This verse is explanatory of the 
 preceding verse ; the statement is re- 
 peated with emphasis, and blasphemy 
 against the Spirit compared with that 
 against the Son of Man. It was the 
 more necessary to bring these two kinds 
 
172 
 
 MATTHEW XII. 
 
 A.D. 28 
 
 32 given unto men. And whosoever '' sijcaketh a word "^ ch. 11.19; 13. 55 
 
 ° - - ~ - ^ John 7. 12. 52. 
 
 ' Lk. 23. 34; Ac. 3 
 
 14, 15, 19; 1 Tiin 
 
 1. i:^. 
 '" th. 7. lfi-20 
 
 John 15. 4-7. 
 " Jam. 3. 12. 
 " ch. 3. 7. 
 p 1 Sam. W. 13 ; Is 
 
 32. 6 ; Jam. 3. 5 
 
 against the Son of man, ' it shall be forgiven him : 
 but whosoever speaketh against the Holy Ghost, it 
 shall not be forgiven him, neither in this world, 
 neither in the world to come. 
 
 Either make the tree good, and '" his fruit good ; 
 
 or else make the tree corrupt, and his fruit corrupt : 
 
 34 for " the tree is known by Ms fruit. O " generation 
 
 of vipers, p how can ye, being evil, speak good 
 
 33 
 
 of blasphemy into prominence since 
 tliey are especially connected with the 
 new dispensatiDn. Speaketh a word 
 — speaketh against, tliat is, blasplie- 
 moiisly. The language here is to be in- 
 terpreted by the preceding verse, and 
 evidently refers to blasphemy. It must 
 be borne in mind that the word trans- 
 lated blmphenu, primarily means to iqmik 
 evil qf\ to rail at, to slander. And it is 
 worthy of notice that this sin against 
 tlie Spirit is always connected with 
 sp^^aking, oral utterance — tliat malig- 
 nity which tinds vent in blasphemous 
 language. Son of Man. The Messiah, 
 the second person of the Trinity, vailed in 
 human tiesli and in humiliation, Phil. 2 : 
 0-8; see eh. 8 : 20. His divine charac- 
 ter might be more easily overlooked 
 than after his resurrection. Blasphemy 
 against him was therefore less heinous 
 than now. But the same is true of 
 blasphemy against the Spirit ; for his 
 power was also less manifest before tlie 
 day of Pentecost than since. As the 
 truth then uttered wa^ intended not 
 merely for that particuhir oceasiDn, Imt 
 for the whole gospel dispensation, we 
 must regard it as referring to Christ 
 and the Holy Spirit, the second and 
 third persons of the Godhead. 
 
 The reason why l)lasi)hemy against 
 the Spirit is greater than that against 
 the Son, mu-it be found in the closer 
 relation of tlie Spirit to man in bring- 
 ing truth to tlie heart, in conviction 
 and in regeneration. Yet since this 
 truth presents Christ, it is difficult to 
 conceive how an individual can commit 
 blasphemy against the Holy S[>irit witli- 
 out committing blasphemy also against 
 the Son. If the latter suggestion be 
 true, then we get a glimpse at the fact 
 that blasphemy against the Holy Spirit, 
 though the great fatal and unpardona- 
 ble crime, is generally complicated witli 
 other sins, is tlie result of some previous 
 course of sin, and is inseparably con- 
 
 nected with willful malignity and obdu- 
 racy of heart. 
 
 Neither in this world, etc. The 
 phrases, thi'i icorkl, and the world to come, 
 generally signitied, among the Jews, be- 
 fore and after the Messiah, and hence 
 the idea conveyed to the Jewish mind 
 by the language of Jesus was, that he 
 who committed this sin against the Spi- 
 rit shall never be forgiven. The New 
 Testament idea of the phrases, however, 
 is equivalent to the present and the future 
 life, time and eternitv. See Mark 10 : 
 30 ; Luke 20 : 3-1, 35; 'Tit. 2 : 12. Whe- 
 ther we take the Jewish or the Gospel 
 idea, the conclusion is the same, namely, 
 that which is so clearly expressed in 
 Mark 3 : 29, "Hath never forgiveness, 
 Init is in danger of eternal damnation." 
 
 33. Jesus, having shown the fallacy 
 and absurdity of their wicked charge, 
 and warned them of lilaspheming 
 against the Holy Spirit, admonishes 
 tiieni by enforcing the v.ell-known prin- 
 ciple that profession and practice should 
 agree. Truth liere is indeed a two- 
 edged sword, cutting both ways, in refe- 
 rence to Jesus and in reference to the 
 Pharisees. Do not pretend to be right- 
 eous when your charges against me are 
 so fallacious and wicked ; see that your 
 own hearts and charactei"s are good, and 
 then will your fruits be good ; be honest 
 and consistent, one thing or the other, 
 both in profession and practice. And 
 in regard to me, exercise the same ho- 
 nesty and consistency : either admit that 
 my good works have a good origin, or 
 else' show that both the origin and 
 works are bad. For the tree, the 
 heart, the character, the man, is known 
 by his fruit, by his worlcs, by his con- 
 versation, conduct, and practice. See on 
 ch. 7 : l(>-20. 
 
 34. Jesus now addresses the Pharisees, 
 pointedly indicating their character 
 which had been implied by his ]irevi()us 
 discourse. They are a generation of 
 
A.D. 28. 
 
 MATTHEW XII. 
 
 173 
 
 things ? 1 for out of the abundance of the heart the 
 oo mouth speaketh. ' A good man out of the good 
 
 treasure of the heart bringetli fortli good things: 
 
 and an evil man out of tlie evil treasure bringeth 
 86 forth evil things. But I say unto you, That * every 
 
 idle word that men shall speak, they shall give ac- 
 
 37 count tlmercof in the day of judgment. For by thy 
 words tliou shalt be ' justitied, and by thy words 
 thou shalt be condemned. 
 
 The Phariiees demand a sign; the reply of Jesus. 
 
 38 " Then certjxin of ilie scribes and of the Pharisees 
 
 1 ch. 15. 18. 19. 
 ' ch. l.^ 52 ; Ps. 37. 
 
 30. 31 ; Col. 4. 6. 
 « Ecc. 12. 14 ; 1 
 
 Tim. 5. 13. 
 
 Pro. 13. 3; Ro. 
 10. 10; Jam. 2. 
 21-25. 
 
 Lk. 11. 16, 29-32. 
 
 vipers, bruod of vipers, deceitful and 
 miilii^naut persons ; hj^pocritical, and 
 holding pernicious doctrines and princi- 
 ples; "the poison of asps was under 
 their lips," and hence by tlieir doctrines, 
 influence, and slandering words, tlicy 
 were poisoning the minds of the people, 
 aud prejudicing them against the Mes- 
 siah. They were evidently of the xecd 
 of the serix7it (Gen. 3 : 1.5), and in tlieir 
 natures opposed to Christ, the saxl of the 
 woman. The merciful Redeemer is com- 
 pelled in faithfulness to use the same 
 designation as did John. Sec on ch. 3 : 
 7. How can ye ? It is impossible 
 that ye being evil, malignant, wicked, 
 and dei'/i-aved iu heart, and full of hatred 
 to Christ and the truth, should speak 
 a;ood things ; for out of the abun- 
 dance, tht! overflowing of the heart, 
 tlie inward dispositions and feelings, 
 whether good or bad, the mouth speak- 
 eth. Language is the overflowing of the 
 soul, and naturally indicates its state and 
 condition, ch. 15 : 18 ; Rom. 10 : 9 ; 2 
 Cor. 4 : 13. 
 
 'So. The truth just announced is fur- 
 ther illustrated both in regard to good 
 and bad men. A good man. Rather, 
 Theqo<xlmau ; so also the cril niaii. Of 
 the heart is not in the original, accord- 
 ing to the Itest manuscripts ; it is sim- 
 ply, out of the good treasure. Trea- 
 sure means .sto/w, any thing laid up, l)e 
 it ^ood or bad, and here refers to innei-, 
 spiritual stores, the feelings, thoughts, 
 purposes of the soul. Bringeth forth. 
 Rather, sende.th forth. The idea is that 
 of sending forth out of the abundant 
 treasures of inner dispositions and feel- 
 ings good or bad things. This move- 
 ment may be both voluntaiy and invol- 
 untary. Among the evil things must be 
 included all deceit and hypocri.-y. 
 
 36. I say unto you. Jesus most 
 solemnly asserts the relation of words to 
 the judgment. This was fltted to deep- 
 en the impressions he had already made, 
 and to remove the objections of any 
 who might suppose that lie had laid too 
 much stress upon the mere words of 
 men. Idle word. Everj' morally use- 
 less word ; unprofitable, trifling, or fool- 
 ish talk. Men are accountable for not 
 only blasphemous, hut also for vain and 
 trifling words. If they must give an ac- 
 count for the latter in the day of judg- 
 ment, how much more for those which 
 are of a more pernicious or of a blasphe- 
 mous character V Any word, speech, or 
 discoui-se, not moraUy injurious, and use- 
 ful in its tendenc}- to the heart, mind, or 
 l)ody, is not idle. 
 
 37. Explanatory of the preceding 
 vei-se. By thy words. Rather, /wm 
 thy words, as the source from which the 
 decisions at the judgment shall be de- 
 rived. The words of men are the index 
 of their hearts; and, taken as a whole, 
 an index of their characters and Uves. 
 This is as true of hypocrites as of 
 others, for their hypocritical discourses 
 will show their hypocrisy. Careless and 
 thoughtless words (ver. 36) also reveal 
 the real state of the heart, coming forth 
 as they do from its abundance. See 
 James 3 : 2-13. Judgment according 
 to words does not exclude that according 
 to deeds. The two are hannonious, and 
 lap on each other; and both are included 
 in "the things done in the body," 2 Cor. 
 5 : 10. Word.% as the utterance of the 
 soul, are inseparably connected with the 
 works of the individual, and indeed form 
 an importiint part of his works. Both 
 the acts and words of men will at last 
 also agree iu their testimony for or 
 against them, ch. 25 : 31— ki. Justified. 
 
\14 
 
 MATTHEW XII. 
 
 A.D. 28, 
 
 answered, saying, Master, we would see a sign from 
 
 39 thee. But he auswired and said unto them, An evil 
 and ^ adulterous generation seeketh after a sign ; 
 and there shall no sign be given to it, but the 
 
 40 sign of the prophet Jonas : ^ for as Jonas was three 
 
 ' ch. 16. 4 ; Is. 57. 
 3; Mk. 8. 38; 
 Jam. 4. 4. 
 
 days and three nights in the whale's belly ; so shall " Jon. 1. 17. 
 
 Shown to be rii^hteous. Condemued. 
 8hown to be wicked. 
 
 3i::i-45. The Pharisees demand a 
 SIGN. Jesus replies that no sign but 
 
 THAT OF THE PROPHET JONAU shall bu 
 
 given them. He reaffirms their great 
 wickedness, foretells their final condem- 
 nation and fearful ruin ; compare Luke 
 11 : 16, :34-26, 29^2. 
 
 38. That this demand followed imme- 
 diately the preceding discourse seems 
 evident from the words, Then, an- 
 swered him. See on ch. 11 : 25. 
 In Luke 11 : 15, 16, those who made 
 this demand were different persons from 
 those who had charged him with castiug 
 out demons through Beelzelml; aud 
 they did it tempting him. Master. 
 Teacher. So he was called by tue mul- 
 titude, as well as by the disciples. The 
 Pharisees fall in with others, and thus 
 address him, hypocritically indeed, pos- 
 sibly to flatter, possiblj' in a tone which 
 indicated a vein of irony, but with the de- 
 sign of attaining their own wicked ends. 
 We would see. The original is 
 stronger, exi>ressing a decided choice, 
 whicii really amounted to a demand. 
 We wish, desire, or choose to see a 
 sign. Miracles were called sign^ (see 
 introduction to ch. 8), but the sign here 
 demanded was frotn heaven ; compare 
 Luke 11 : 16. A sign from heaven is 
 what we desire, not merely one on 
 earth, or possibly from hell. Many 
 of the ancient prophets had given such 
 signs, Moses (Ex. 9 : 22-24 ; 16 : 4), 
 Joshua (Josh. 10 : 12). Samuel (1 
 Sam 7 : 9, 10 ; 12 : 16-18), Elijah 
 (1 Kings 18 : 3(>-38 ; 2 Kings 1 : 10), 
 Isaiah (Isa. 38 : 8). If prophets gave 
 them, surely, they miglit reason, the 
 Messiah should give them. That they 
 expected something of the kind is evi- 
 dent from the frequent demands for a 
 sign from heaven, ch. 16 : 1 ; Luke 11 : 
 29; John ti : 30, 31. This expectation 
 may also have been strengthened by 
 Uauiel's prophecy (Dan. 7 : 13) of the 
 glorious coming of the Messiah, to the 
 fulflllment of which Jesus himself refers 
 )vhen he speaks of " the sign of the Son 
 
 of Man in heaven," ch. 24 : 30. Though 
 he refused these demands, his life was 
 remarkable for such signs ; at his birth 
 (ch. 2:2; Luke 2 : 13, 14), baptism (ch. 
 3 : 16, 17), transfiguration (ch. 17 : 5), 
 while discoursing to certain Greeks 
 (John 12 : 28), on the cross (ch. 27 : 45), 
 at his resurrection (ch. 28 : 2-4), and as- 
 cension, Acts 1 : 9-11. They were hav- 
 ing signs from heaven aud other evi- 
 dences enough. Jesus could not con- 
 sistently yield to their dictation, nor 
 pass by their caviling spirit mthout re- 
 proof. Hence the answer which follows. 
 
 39. An evil and adulterous ge- 
 neration. A wicked and unbelieving, 
 faitliless people. A perverse and apos- 
 tate race. In the Old Testament God is 
 represented as the husband of his chosen 
 people, and hence idolatry and unfaith- 
 fulness on the part of the latter are re- 
 presented as spiritual adultery, Ex. 34 : 
 15. In their departure from God, in 
 their rejection of Jesus, the God incar- 
 nate, their true husband, and in their 
 spiritual idolatry (see Ezek. 14 : 3), they 
 were indeed an adultefous, faithless gene- 
 ration. No sign be given. No sign 
 to them. His signs were not for such 
 insolent canllersand blaspliemous op- 
 posers. Yet there would be one sign 
 given them, the greatest of all miracles, 
 namely, his resurrection, which they 
 could not attribute to Beelzebul, and 
 which they would find it impossible 
 by any argument to meet, ch. 28 : 11- 
 1.5. But the sign of the prophet 
 Jonah. As if to remind them that all 
 the prophets did not give signs from 
 heaven. Here was one with a sign from 
 beneath. So the Son of Man shall give 
 a similar one ; one of which that of the 
 propliet Jonah was a type. 
 
 40. In the whale's belly. In the 
 belly of a huge lish or sea-monster. 
 The language does not necessarily refer 
 to a whale, but to any great fish. The 
 objection that the whale seldom enters 
 the Mediterranean Sea, and that its 
 throat is too small to swallow a man, is 
 thus set aside. The white shark has 
 often been found in the Mediterranean, 
 
A.D. 28. 
 
 MATTHEW XII. 
 
 115 
 
 the Son of man be three days and three nights in 
 41 the heart of the earth. The men of Nineveh shall 
 rise in judgment with this generation, and shall 
 condemn it ; because they rejDented at the preaching 
 of Jonas ; and, behold, a greater than Jonas is here. 
 43 ' The queen of the south shall rise uji in the judg- 
 ment with this generation, and shall condemn it: 
 for she came from the uttermost parts of the earth 
 to hear * the wisdom of Solomon ; and, behold, '' a 
 greater than Solomon is here. 
 
 ■IKi. 10. 1-18; 3 
 Chr. 9. 1. 
 
 » 1 Ki. 3. 9-12 ; 4. 
 
 29-34 ; 10. 23, 24. 
 "18.9. 6,7; 11. 1- 
 
 3; 1 Cor. 1.24; 
 
 Col. 2. 3. 
 
 sometimes measuring sixty feet in 
 length. Tliis tisli has been known to 
 swallow a man entire. Three days 
 and three nights. According to the 
 Jewish mode of reckoning time, the odd 
 parts of a day were reckoned as a whole 
 of a day and night. Jesus died and was 
 buried on Friday afternoon, and rose on 
 Sunday morning; the time intervening 
 was one whole day and parts of two 
 days, which were reckoned as three 
 whole days and nights, 1 Sam. 30 : 13, 
 13. Heart of the earth. The rock 
 in which was the sepulcin-e of Jesus 
 may be styled heart of the earth, yet a 
 deeper meaning seems to be demanded, 
 both from the phrase itself and its paral- 
 lel in the case of Jonah. The under- 
 world (Greek, Hades; Hebrew, Sheol), 
 the place of departed spirits, answers 
 better to the belly of the fish, and 
 to the heart of the earth, than to the 
 sepulchre which was on the surface 
 of the earth. Jonah also uses the lan- 
 guage, "Out of the belly of hell," that 
 IS, Hebrew "Sheol," the underworld, or 
 place of the dead, Jon. 2 : 2. Moreover, 
 the soul of Jesus, the real Son of Man, 
 did not go merely to the tomb in the 
 rock, but, according to the declaration 
 of Jesus on the cross, to paradise (Luke 
 23 : 43), that part of the underworld as- 
 signed to the departed spirits of the 
 righteous. Compare Acts 2 : 27, 31 ; 
 Eph. 4 : 9. It must be borne in mind 
 that such popular expressions as heart 
 of the earth, underworld, paradise, can 
 not decide the locality of the world of 
 departed spirits, or of that portion of 
 it assigned to the righteous dead. See 
 article by the author on " The Righteous 
 Dead between Death and the Resurrec- 
 tion," ChHstian Heview, April No., 18fi2. 
 
 It may also be noted that Jonah came | 
 forth from the sea-monster to jjreach to | 
 the NineTites ; Jesus from the heart of 
 the earth, to send forth the Gospel to 
 
 every creature. Jonah prophesied a de- 
 struction in forty days ; Jerusalem was 
 destroyed after about forty years. 
 
 41. Reference to Jonah leads Jesus to 
 contrast that generation of religious 
 formalists with Ninevites, whom they 
 despised as heathen and Gentile sinners. 
 Men, without the article; inhabitants 
 of that proud and wicked city of Nine- 
 veh, shall rise up at the judg- 
 ment, in company with this generation, 
 for trial at the bar of the Judge, and 
 shall condemn it by their example, as it 
 shall be remembered and there recount- 
 ed. They will be witnesses to the un- 
 reasonableness of the impenitence of 
 this generation, and will condemn its 
 wicked unbelief; for they repented at 
 the preaching of Jonah, who only made 
 them a transient visit, and performed no 
 miracles; and behold, this generation 
 reject a greater than Jonah, the 
 preaching and Gospel of the Messiah, 
 with the Messiah himself. See Jonah 3 : 
 5, 10. Jonah preached to the Ninevites 
 about B.C. 840. Their city was finally 
 destroyed about B.C. 606. 
 
 42. The queen, etc. Rather, Aqueeti 
 of the south, referring more specially to 
 her character, a heathen queen, a mere 
 barbarian. The queen of Sheba, 1 Kings 
 10 : 1. iSheba is supposed to be the south- 
 ern part of the Arabian peninsula, Ara- 
 bia Felix, which abounded in spices, 
 gold, precious stones. It is called here 
 the uttermost parts of the earth, 
 the extremes or ends of the earth, a Greek 
 and also a Hebrew phrase, denoting a 
 great distance. See Jer. 6 : 20, where She- 
 ba is called "a far country." The Arabians 
 call this queen Balkis. Josephus, how- 
 ever, represents her as a queen of Egypt 
 and Ethiopia, with which modern Abys- 
 sinian tradition agrees, the latter calling 
 her Maqucda, and supposing her to have 
 embraced the Jewish religion in Jerusa- 
 lem. She was more probably from Ara- 
 
176 
 
 MATTHEW XII. 
 
 A.D. 28. 
 
 43 " When the unclean spirit is gone out of a man, 
 ■• he walketh tlirough dry places, seeking rest, and 
 
 44 findeth none. Then he saith, I will return into " my 
 house from whence I came out ; and when he is 
 come, f he findeth it empty, swept, and garnished. 
 
 45 Then goeth he, and taketh with himself seven 
 other spirits more wicked than himself, and they 
 enter in and dwell there ; s and the last utate of that 
 man is worse than the first. Even so shall it be 
 also unto this '' Avicked generation. 
 
 "= Lk. 11. 24. 
 
 <> Job. 1. 7 ; 1 Pet. 
 
 5.8. 
 ' ver. 29. 
 f ch. 13. 20-22 ; Ps. 
 
 81. 11, 12;lJohn 
 
 2. IS. 
 BUt'b. 6. 4-8; 10. 
 
 26-31 ; Jude 10- 
 
 13. 
 " ch. 21. 3&^ ; 23. 
 
 29-36. 
 
 bia Felix, which was bounded east by the 
 Persian Gulf, south by the ocean between 
 Africa and India, and west by the Red 
 Sea. Sheba was a tract of this country 
 near the southern extremity of the Red 
 Sea, not far from tlie present Adau. 
 Wisdom, etc. Tlie contrast is between 
 her treatment of Solomon's wisdom, and 
 their treatment of the Messiah and his 
 wisdom. Sbe vanie and was tilled with 
 admiration ; they did not come to Jesus, 
 but he came to them, not as a mere 
 man, but as a divine teacher, speaking 
 as never man spake ; yet they despised 
 both him and his wisdom, which were 
 greater than Solomon. Her example, 
 and her presence at the judgment, will 
 condemn their blindness of mind and 
 hardness of heart. 
 
 ■^i. Jesus illustrates and foretells the 
 final and fearful condition of this apos- 
 tate race by a reference to a return of 
 demoniacal possessions, which, doubt- 
 less, sometimes occurred. Wlien a de- 
 mon goes out of a man voluntarily, or 
 through supernatural intluence, he passes 
 througb dry places, uuwatered, de- 
 sert places, such places being represent- 
 ed as the abodes aud haunts of evil spi- 
 rits, Isa. 13 : 2i, 3i; 3i : 14; Rev. 18 : 2. 
 f ^o the later Jews thought, as appears 
 iirom the Apocrypha, Tobit 8:3; Ba- 
 " ruch 4 : 3.5. The wanderings of de- 
 moniacs through desert places (compare 
 ch. 8 : 28) would strengthen this opinion, 
 and forms an argument that demons do 
 really prefer scenes of barrenness, deso- 
 lation, aud woe. Seeking rest and 
 findeth none. Restless and discon- 
 tented, he wanders in misery, seeking in 
 vain for repose. 
 
 41. My house, my previous abode, 
 the body and soul of the man I once 
 possessed. And coming he finds it 
 empty, swept, and gai-nUJud, or set 
 in order, that is, for his us«. He finds 
 
 it empty of the Spirit and good in- 
 fluences, swept and clean of all impres- 
 sions and hiuderances to his entrance, 
 and set in order for his use and occu- 
 pancy. 
 
 45. Then, finding his abode in readi- 
 ness, he goes forth in search of a strong 
 reinforcement, so that he may hold his 
 house more securcl^^ and permanently. 
 Seven. A round, full number. It may 
 mean the definite number, seven ; or, as 
 it is often used, it may refer to an inde- 
 finite number, several. More wicked. 
 Some evil spirits are more wicked than 
 others. Worse than the first. Tliis 
 last state or condition is at least seven 
 times worse. A relapse is generally 
 worse than the first sickness. So, doubt- 
 less, some of his liearers could refer to 
 cases like the one here described, of a 
 return of demons after real or apparent 
 cure, by Jewish exorcists, with fearful 
 aggravations, a hopeless, fatal issue. So 
 moral, spiritual relapses are more aggra- 
 vated and fearful than the first stages of 
 sin. 
 
 So shall it be nnto this genera- 
 tion. This was true historically of tlie 
 Jewish race. Their last state, after their 
 rejecticn d Christ, was far worse than 
 their first, whatever we may regard that 
 to have been. Their conduct, before 
 their final destniction by the Romans, 
 was like that of persons possessed with 
 demons, and wrought up to the livst de- 
 gree of madness. The application is 
 true, whether wc refer to their first 
 state: 1st. To the period before the 
 Babylonish captivity, when the people 
 were plagued with idolatry, but which 
 was extinguished by that captivity. The 
 emptying^ sweeping, and setting in or- 
 der may' then aptly refer to Pharisaic 
 hypocrisy and fonnalism, which paved 
 the way foi- a worse idolatry of heart, 
 aud a more willful aud aggravated uu- 
 
A.D. 28. 
 
 MATTHEW XII. 
 
 17' 
 
 The mother and hrethrea of Jesus seek to speak with 
 him. 
 
 46 WHILE he yet talked to the people, ' beliold, his 
 mother and •> his brethren stood without, desiring to 
 
 47 speak with hi-m. Then one said unto him. Behold, 
 thy mother and thy brethren stand without, desiring 
 
 48 to speak with thee. But he answered and said 
 unto liira that told him, Who is my mother ? and 
 
 Mk.3..31-35;Lk. 
 
 8. 19-21. 
 
 ch. 13. 55;Mk.6. 
 3; .John 2. 1'J; 7. 
 3, 5; Ac. 1. 14; 
 1 Cor. y. 5 ; Gal. 
 1. 19. 
 
 faithfulness and opposition to God. Or, 
 2d. To tlie reformation of that genera- 
 tion, under the preaching of Jolni, when 
 even Pliarisees came to liis baptism. 
 The intervening period would be tlie 
 ministry of Jesus, and tlie emptying, 
 etc., the increasing hostility of tlie peo- 
 ple, ending in their rejection of tlie Mes- 
 siah. Or, 3d. To the very many cases 
 of demoniacal possessions of that gene- 
 ration. This supposes that these pos- 
 sessions were especially permitted, in 
 order that Jesus might openly demon- 
 strate his power over the kingdom of 
 darkness; and that he so thoroughly 
 manifested this power, that for the 
 time being that generation was freed 
 from sucli possessions ; but in their in- 
 creased wickedness in rejecting Jesus 
 and the Gospel, they were permitted, as 
 a people, to be possessed and urged on 
 by demons to utter and irretrievable 
 ruin. Or, fl)iaU>j, to their tirst sins and 
 departures from God, from which there 
 may have been repeated reformations, 
 but ending in their linal rejection of 
 Clirist and his Gospel, with irrecover- 
 able ruin botli in this world and tlie 
 next. The last state of that generation 
 was indeed worse than the tirst. Their 
 course was downward and their end ter- 
 
 ^ riblc, both in the exhibitors of their 
 
 i depravity and in the severity of their 
 
 : punishment. 
 
 I 4t>-50. His mother and brothers 
 seek to spe.^k with him. He improves 
 the opportunity of showing who are, 
 
 IN THE TRUEST AND HIGHEST SENSE, 
 HIS MOTHER AND HIS BRETHREN, Mark 
 
 3: 31-3.5; Luke 8 : 1'.)-'21. 
 
 46. While he was yet speaking 
 to the people. To the multitudes. 
 See Marli 3 : 31. He was probably speak- 
 ing in tlie open air at or near Caper- 
 naum. His brethren. The presump- 
 tion is, that these were his brothers, the 
 children younger than himself, of Jo- 
 seph and" Mary. They must be so re- 
 
 garded, unless it be shown to the con- 
 trary, or some valid objection established 
 against sucli a view. Some have re- 
 garded them as the children of Joseph 
 bj' a former marriage. Others take the 
 word brothers in the' wider Oriental sense 
 to mean near relations, kinsmen, Gen. 
 14 : 8. See further on ch. 13 : 55, 56. 
 While Jesus was thus plainly preaching, 
 they stood, were standing, without, 
 desiring, seeking, to speak with him. 
 They could not come near him on ac- 
 count of the multitude (Luke 8 : 19), 
 which was so great and so eager to hear 
 him tliat he and his disciples had not 
 had time to eat bread, Mark 3 : 20. On 
 account of this continuous teaching his 
 relatives had experienced great anxiety, 
 and had gone to lay liold of him, saying. 
 He is beside himself, Mark 3 : 21. All 
 this accomplished nothing. Now his 
 mother and brothers, his nearest and 
 dearest relatives, seek to get a hearing. 
 They not only feared that he might in- 
 jure himself by oven\ork and fasting, 
 but they also trembled at the dangers to 
 which he was exposing himself by such 
 plain admonitions. They, doubtless, 
 wished to caution him, get him away 
 from the multitude and the present ex- 
 citement, and shield him from the as- 
 saults or machinations of those whose 
 enmity he had just embittered by his 
 discourse. 
 
 47. This verse should be omitted ac- 
 cording to the highest critical authori- 
 ties. It was probably inserted here from 
 Mark 3 : 32 ; Luke 8 : 20, on which see. 
 
 48. Jesus improves the occasion to call 
 attention to a higher and a spiritual re- 
 lationship, and hence he asks, Who is 
 my mother ? etc. It should be no- 
 ticed that this was said, not to his mo- 
 ther and brethren, but to the multitude, 
 to him and to others who had just an- 
 nounced the presence of his mother. 
 
 I See verse 47 and Mark 3 : 33. There 
 ] was nothing contemptuous iu this lap 
 
178 
 
 MATTHEW XII. 
 
 A.D. 28. 
 
 49 who are my brethren? And he stretched forth **-j'^-.^^; ^°^, 
 his hand toward his disciples, and said, Behold, 3 cor.'s. I6; Gal! 
 
 50 my mother and my brethren! For ''whosoever 6. 15 ; Col. 3. 11 ; 
 shall do the will of my Father which is in heaven, ^^^^- ^- ^^~^^- 
 the same is my brother, and sister, and mother. 
 
 •juage. Jesus did not despise human 
 relationsliips, but only esteemed the spi- 
 ritual the more. 
 
 49. He then looked around on those 
 who sat about him (Mark 3 : 33), and 
 Stretched forth his hand toward 
 his disciples with an att'ectiouate re- 
 jrard, and to point out those wlio were 
 his followers, and esjiecially his constant 
 attendants, he says, Behold my mo- 
 ther and my brethren, these are my 
 nearest and dearest kindred, and tlieir 
 claims upon me are superior to that of 
 any earthly friends. 
 
 50. Jesiis explains himself, and at the 
 same time sliows a reason for his asser- 
 tion. Whosoever shall do the 
 will, etc. They onlj' are his true dis- 
 ciples who do the will of his Father in 
 heaven ; and, by so doing, they show 
 their spiritual relationsliip to his Father, 
 and consequently to him. And this 
 condition extends on into the future, 
 wtioaoevershall do the will. Brother and 
 sister may botli be inchulcd in the plu- 
 ral brethren, vers. 47, 48. And mo- 
 ther. A climax, the nearest relation- 
 ship that any Immau being can hold to 
 me. Even beyond my beloved and 
 highly-favored mother, according to tlie 
 flesh, is the nearness and dearness of 
 that relatiouship which exists between 
 me and ray followers. Or we may view 
 the enumeration here as a unitiug and 
 concentrating human relationsliips in 
 one, to express and symbolize the high- 
 er spiritual relation between Jesus and 
 his disciples. Jesus does not introduce 
 the word father, for he had no human 
 father, and he never speaks of any but 
 God as his Father. 
 
 Jesus thus refused, or at least delay- 
 ed, speaking to his mother and brothers. 
 It was thus a silent reproof to them; 
 and the whole forms a decisive argu- 
 ment against that popish superstition 
 which makes Mary, the mother of Jesus, 
 an object of worship. Compare ch. 2 : 
 11; Luke 3: 49; John 3 : 4. 
 
 REMARKS. 
 
 1. The followers of Christ may be 
 called to suflfer hunger and waut, to- 
 
 gether with the reproaches and fault- 
 lindings of their enemies. Let them 
 comr.at their cases to Jesus, Avho will 
 def.-nd tlieir cause, vers. 1-8 ; cli. 9 : 
 li-17. , 
 
 3. They who are most destitute of j 
 true godliness are often the most tena- 
 cious of the forms of the law and of 
 traditions, ver. 2; ch. 23 : 23, 24; 2 
 Tim. 3 : 5. 
 
 3. We must not sacrifice the spirit to 
 the letter, inward piety to external 
 forms ; and especially must we beware 
 of uncoramanded observances, ver. 2; 
 Isa. 1 : 12. 
 
 4. Jesus has taught us the right use of 
 the Sabbath, that it is in harmony with 
 the fourth commandment to do deeds of 
 necessitj' and mercy, and to perform all 
 the labor that public and private wor- 
 ship require, vers. 4-12. 
 
 5. Religious services are an essential 
 part of Sabbath observance, ver. 5 ; Lev. 
 
 19 : 30 ; 26 : 2. 
 
 6. The Sabbath was made for man, 
 given liim at creation, when in a state 
 of innocence (Gen. 2 : 3), continued as 
 a merciful provision in his fallen state 
 (Gen. 8 : 10-12 ; Ex. 16 : 2^-26 ; Job 1 : 
 6; 2:1), contirmcd under the law (Ex. 
 
 20 : 8), and bequeathed by the Lord of 
 the Sabbath himself at his resurrection, 
 in its greatest and highest glory, as the 
 Christian Sabbath or Lord's Day under 
 the Gospel, ver. 8; John 20 : 1, 19, 26; 
 Acts 20 : 7; 1 Cor. 16 : 2 ; Rev. 1 : 10. 
 
 7. "Christ is Lord of, being himself 
 the personal Sabbath or rest; all that 
 leads to him and is done in him is Sab- 
 bath observance ; all that leads from him 
 is Sabbath-breaking." — Lange. Vers. 
 3-12. 
 
 8. " Our whole life should be a Sabbath 
 devoted to the Lord, a type of the eter- 
 nal Sabbath in the world to come." — 
 Lisco. Vers. 3-12 ; Heb. 4 : 9. 
 
 9. Men often condemn in others 
 things like to what they do themselves ; 
 and especiallj' do the wicked, in their 
 fault-finding with Christians, often con- 
 demn their own deeds, vers. 5, 11 ; Rom. 
 2: 1^. 
 
 10. How many care more for their 
 
A.D. 28. 
 
 MATTHEW XII. 
 
 179 
 
 cattle, and the preservation of their pro- 
 perty, than tliej' do for the spiritual and 
 temporal good of their fellow-men, 
 vers. 10, 11 ; ch. 8 : 34. 
 
 11. The greater the success of the 
 Gospel, and the clearer the evidences of 
 its divine origin, the greater will be the 
 opposition of its enemies, vers. 14, 24; 
 ch. 2 : 16; John 5 : 16; 10 : 31; 11 : 
 47-60. 
 
 13. The Christian is to be prudent as 
 well as bold and courageous. He is not 
 to expose his life needlessly, but should 
 withdraw himself from danger when lie 
 can do so witliout injury to Christ and 
 his cause, ver. 15 ; Luke 4 : 30 ; John 7 : 
 1 ; 10 : 39 ; 11 : 54. 
 
 13. When the Christian withdraws 
 himself from danger, he must not from 
 usefulness. His withdrawal may result 
 in doing greater good to others, ver. 15; 
 Mark 3 : 7-11 ; John 10 : 40, 41 ; Rom. 
 
 13 : 31. 
 
 14. The Christian in his life and in 
 doing good should be like Jesus, active 
 and persevering, earnest and attection- 
 ate, meek and lowly, kind, compassion- 
 ate, and condescending, vers. 18-20; 
 Phil. 2 : 5. 
 
 15. A love of strife is inconsistent 
 with the spirit of Christ, ver. 19; 1 Pet. 
 3 : 23 ; Rom. 8:9; Gal. 5 : 19-33 ; 2 
 Tim. 2 : 34, 35. 
 
 16. Christ will not extinguish the 
 smallest beginning of spiritual life, but 
 will nourish it and carry ou the good 
 work unto completeness, ver. 20; Phil. 
 1 : 6. 
 
 17. The feeblest and the most lowly 
 may come to Jesus, ver. 30; ch. 11: 28-30. 
 
 18. Christ is kind and gentle to the 
 penitent ; sympathizing and compassion- 
 ate to the tried and Afflicted, ver. 30 ; 
 Heb. 4 : 15, 16. 
 
 19. Clirist will carry on the great de- 
 signs of redemiJtion to the complete 
 discomfiture of his foes, and to the sal- 
 vation of all them that trust in him, 
 vers. 18-21 ; Isa. 43 : 13, 19, 20 ; Rev. 
 
 14 : 6-13 ; 21 : 2-4. 
 
 20. Infidels and opposers of Christ 
 will ascribe his works and the success 
 of his Gospel to any other cause ratlier 
 than the true one, ver. 34. 
 
 21. Ascribing the work of God to the 
 devil is peculiarly offensive to God and 
 dangerous to men, vers. 24-31. 
 
 33. Men should be careful of their 
 treatment of the Spirit, for he only 
 brings the kingdom of God to our 
 hearts, ver. 38, 
 
 23. There are two opposing kingdoms 
 in this world, of Christ and of the De- 
 vil, vei-s 26-38. 
 
 'i4. Jesus, wlio cast out demons, wiL 
 at last cast out tlie devil and his angels, 
 vers. 22, 29 ; Rev 30 : 1-3. 
 
 35. Tliere can be no neutrals in these 
 kingdoms. We must be either for Christ 
 (jr against liim, ver 30 ; ch. 6 : 34. 
 
 26. Cliristians should seek unity in 
 faith, practice, and in tlie promulgation 
 of the trutii. Let them learn a lesson 
 from the kingdom of darkness, whicli 
 will not divide against itself, so as to de- 
 stroy itself, ver. 26 ; John 17 : 17, 20-23. 
 
 27. Men should especially beware of 
 all blasphemy, since even the lowest 
 tends to the highest, which can never 
 be foi-given, vers. 31, 32. 
 
 28. They who have blasphemed against 
 the Holy Spirit are entirely forsaken l)y 
 the Spirit, ver. 32. 
 
 39. The Holy Spirit is a personality, 
 and in the highest and fullest sense God, 
 since blasphemy against him is the most 
 heinous sin, ver. 32. 
 
 30. There can be no probation after 
 death ; the final state of every man is 
 determined in the present life, ver. 32 ; 
 Eccle. 11:3; Luke 16 : 36 ; John 9:4: 
 Gal. 6:7; Heb. 9: 37. 
 
 31. The nature and hearts of men are 
 depraved, not merely their acts, ver. 33 ; 
 Jer. 17 : 9 ; Rom. 3 : 9-20. 
 
 33. Our chief concern should be with 
 our hearts, not merely with our acts, 
 vers. 33-35. 
 
 33. We do not inherit the Spirit of 
 God by natural descent. A change of 
 heart is necessary to doing the will of 
 God, ver. 34 ; John 3:5; 8 : 44. 
 
 34. By our fruits are we known in 
 this life, and by them, without any pos- 
 sibility of mistake, shall we be known 
 and judged at the last great dav, vers. 
 33, 36, 37; Luke 19 : 33;' Eccle. i3: 14; 
 Rom. 2 : 16 ; Jude 15. 
 
 35. Many profess unbelief from want 
 of evidence, and others are seeking 
 greater evidence, when that which God 
 has given them is all sufficient, ver. 38 ; 
 1 Cor. 1 : 22. 
 
 36. A certain preparation of heart is 
 necessary to a right perception of the 
 evidences of Christ and Gospel, ver. 39 ; 
 ch. 13 : 14-16 ; Luke 24 : 25, 45 ; 1 Cor. 
 1 : 24. 
 
 37. Wicked men often think there are 
 no evidences to Gospel truth, because 
 they are too blind to see tliem, ver. 39. 
 
 38. The resurrection of Christ was the 
 
180 
 
 >[.\TTIIE\V XIII. 
 
 A.D. 28. 
 
 Re)-en pnrnhles ilhistrdting the my)<ferhK <>f' the liriff- 
 
 dom of God. 
 
 XIII. THE same day went Jesus out of tlie liouse, 
 
 2 ' and sat b^' the sea side. And great multitudes 
 
 were gathered together unto him ; so that "' he 
 
 went into a ship, and sat ; and the whole multitude 
 
 stood on the shore. 
 
 I Mk. 4. 1-20 ; Lk. 
 
 a 4-15. 
 
 ■^ Lk. 5. 3. 
 
 greatest of his miracles, and the crown- 
 ing evidence of his divine mission, ver. 
 40 ; 1 Cor. 15 : 12-18. 
 
 39. " Many from tlie remotest regions 
 of the eartli, who, by some faiut report 
 of the Gospel, liave been led to inquire 
 after Christ and his salvation, will rise 
 up against unbelievers of this age and 
 nation." — Scott. Vers. -11, 42; ch. 8 : 
 11,12. 
 
 40. Resisting the influences of the Spi- 
 rit and tlie impressions of truth, oppos- 
 ing the Gospel and its evidences, or 
 tending to a mere outward reformation 
 to a neglect of an inward change, will 
 tend to greater hardness of heart and 
 blindness of mind, and will put the soul 
 more and more into the power of the 
 Devil, vers. 43-4.5 ; ch. 23 : 15 ; 2 Pet. 2 : 
 21, 22 ; 2 Tim. 3 : 13. 
 
 41. Love for our nearest friends must 
 not stand in the wav of duty, ver. 48 ; 
 cli. 10 : 37. 
 
 42. How great the love of Jesus for 
 his disciples ! The very weakest share 
 an affection beyond any earthly love, 
 vers. 4O-.50 ; Isa' 49 : 15. 
 
 43. How great, too, the honor of be- 
 ing a disciple of Jesus! ver. 49; Rom. 
 8: 17. 
 
 44. "All obedient disciples are near akin 
 to Jesus Christ. They wear his name, 
 bear his image, have his nature, are of 
 his family." — M.iTTHEW Henry. Ver. 
 50. 
 
 45. If we would enjoy this love and 
 this honor, we must do "the will of our 
 Heavenly Father, ver. 50; ch. 7 : 21; 
 John 15 : 14. 
 
 CHAPTER XIII. 
 
 1-52. Sevex parables concerning 
 
 THE KINGDCM OF GOD ; thc first fOUr 
 
 spoken to the multitude by the sea-side, 
 and the last three to the disciples in the 
 house. As in chapters eight and nine 
 we have specimens of the miracles of 
 Jesus, so here we have samples of his 
 parables. The former were selected 
 
 from a large number without regard to 
 chronological order, tlie latter were all 
 spoken on the same day. Tlie Sermon 
 on the Mount presents a specimen of our 
 ! Savior's direct, plain, and early teaching, 
 when he spake witSiout parables, or 
 mainly so; this chapter exhibits not 
 only a specimen but also the beginning 
 of his parabolic teaching (vers. 10, 34), 
 after tlie malice of the Pharisees had 
 been considerably aroused and developed 
 into determined opposition, and it had 
 begun to take sliape and to manifest it- 
 self in orgaui.-5ed action. The seven 
 parables here given illustrate the king- 
 dom of God in its inner life and outer 
 manifestiitions from the first sowing of 
 Gospel seed to its final consummation. 
 
 1, 2. jESrS GOES TO THE SEA-SIDE, 
 
 Mark 4 : 1.2. 
 
 1. The same day. On that day, 
 when the circumstances, related in the 
 latter part of cliapter twelve, occurred. 
 It was on the day that the Pharisees 
 charged him witli casting out demons 
 through Beelzebul, tlie prince of de- 
 mons, and also demanded a sign from 
 heaven, that Jesus changed his mode of 
 teaching. Out of the house. Proba- 
 bly out of the liouse wliere he resided at 
 Capernaum, which is styled "his own 
 city," ch. 9 : 1. Sat by the sea-side. 
 On the shore of the sea of Galilee. Sit- 
 ting was the usual posture for teaching, 
 ch. 5 : 1. Here, indeed, according to 
 Mark, he began to tcacli, Mark 4 : 1. 
 
 2. Great multitudes, crowds, mass- 
 es of people, seeing him in a posture of 
 teaching, gather nnto him, so that he 
 found it convenient to enter into a 
 ship, the small vessel or fish'ng boat 
 that was usually there for transporting 
 passengers, or perhaps one that was usu- 
 ally used by Jesus and his disciples, ch. 
 8 :" 23 ; 9 :'l ; Mark 3 : 9; 4 : 36; Luke 
 5 : 3. The shore. The beach, a low, 
 flat shore, where all the multitude 
 could stand while listening to Jesut-. 
 A level beach runs along the edge of the 
 lake. 
 
A.l). 28. 
 
 MATTHKW XUI. 
 
 181 
 
 3 And he ?pa!;c' miiny tilings unto tlicm in para- 
 bles, saying, Behold, a sower went forth to sow. 
 
 3-9. The sowek. Tlic various recep- 
 tions that men fi;ive to the word (jf God. 
 The causes and eonsenuences, Mark 4 : 
 :>-'.): LiikeS: 4-8. 
 
 o. He spake niauy things — in 
 parables, uf whieli those i,hal follow 
 are speeiuieus. It was not the design 
 of the Spirit that the Evangelists should 
 give a complete history of eitlier the 
 acts or discourses of Jesus. Matthew, 
 we must believe, was divinely directed 
 in selecting from the parables of that 
 day those which would be of permanent 
 value and of general interest. 
 
 Parable is derived from the Greek noun 
 thus translated, which comes from a verb 
 meaning to throw btxi/Je, to coiiqxire. 
 Hence a parable in the most general 
 sense is aplcu'ing be-mle or tof/elher, a com- 
 paring, and may apply to any illustration 
 from analogj', a comparison, similitude, 
 allegory, figurative or poetical discourse, 
 dark saying, or proverb, Num. 23 : 7 ; 
 Job 27 : 1 ; Ps. 49 : 4 ; 78 : 2 ; Matt. 13 : 
 35. In Luke 4 : 23 it is properly trans- 
 lated pt'overh. In a more restricted sense 
 the word denotes an illustration of mo- 
 ral and religious truth drawn from 
 events wliich take place among man- 
 kind. The narrative, or discourse, may 
 he fictitious ; but it must be within the 
 limits of probability, else it becomes a 
 fat le. Teaching by parables was com- 
 mon in the east, especially among the 
 Jews, 2 Sam. 12 : 1-14 ; Isa. 5 : 1-5 ; 
 Ezek. 19 : 1-9. 
 
 The parables of Christ were of the 
 more restricted kind, and deserve spe- 
 cial notice. First., they were not fables. 
 Fables illustrate human character and 
 conduct; the parables of Christ illus- 
 trate moral and spiritual truths. Fables 
 are founded on the supposed words and 
 acts of brutes or inanimate things ; the 
 parables of Christ were all founded on 
 common and familiar incidents in na- 
 ture and human experience, and all 
 drawn, with one exception, from the 
 present world. None of them was even 
 necessarily fictitious. Jesus, with his 
 omniscience, had no need to resort to fic- 
 tion, when all events connected with 
 the present and future world were 
 known to him. What need of fiction 
 when/cK-te were at his hand? Compare 
 the fables of Jotham (Judges 9 ; 8-15) 
 
 and Joash (2 Kings 14 : 9) with any of 
 the parables of Christ. Second.^ they 
 were not proverbs. Proverbs are brief, 
 sententious sayings, often enigmatical, 
 commonly including or implying some 
 simile or comparison, but sometimes 
 merely stating in a pithj' manner the re- 
 sult of human experience and observa- 
 tion. The parables of Christ were more 
 extended, illustrating truth neither ob- 
 scurely nor briefiy, but plainly and in de- 
 tail. In general, it may be said that 
 parables are expanded proverbs, and 
 many proverbs are concentrated para- 
 bles. Christ could have reduced each 
 of his parables to a proverb and ex- 
 panded some of his proverbs to parables. 
 Compare the proverbs, "Physician, heal 
 thyself" (Luke 4 : 23), "A prophet is 
 not without honor, save in his owni 
 country and in his own house" (eh. 
 13 : 57), with the parable of the Wick- 
 ed Ilusbaudmen, ch. 21 : 33-44. Yet 
 many a proverb expanded would he a 
 fable or an allegory. Third., neither 
 were they Allegories. Dr. Trench has 
 well remarked that " the parable differs 
 from the allegory in form rather than 
 in essence." The allegory bears to 
 the parable a relation smiilar to that 
 which the metaphor bears to the simile 
 or comparison. Thus "that man is a 
 fox," is a metaphor; but "that man 
 is like a fox," is a simile, or comparison. 
 So " I am the true vine, etc." (John 15 : 
 1-8) is an aUeo^orj'; biit "the kingdom 
 of heaven is like to a gi-ain of "mus- 
 tard seed," etc., is a parable. In the 
 parable one thing is compared with 
 another; the thing representing and the 
 thing represented are kept separate, and 
 stand side by side ; but in the allegory 
 the two are imited and mingled togetlier, 
 and the fomier is really invested with 
 tlie attributes and powers of the latter. 
 Thus, the allegory is self -interpreting; 
 at least the interpretation is contained 
 within itself. Bunyan's imaginaiy Chris- 
 tian is invested with the attributes and 
 powers of the real one, and thus the 
 signification is miuglcd with the ficti- 
 tious narrative. But the parable, strictly 
 speaking, contains in itself only the 
 types, which illustrate something with- 
 out and running parallel witli them. 
 Thus, in the parables of Christ, the 
 
182 
 
 iMx\TTHEW XIII. 
 
 A.D. 28 
 
 4 And when he sowed, some seeds fell by the way side, 
 
 5 and the fowls came and devoured them up. Some 
 fell upon " stony places, where they had not much 
 eai'th : and fortliwith they sjDrung up, because they 
 
 6 had no deepness of earth : and when the sun was up, 
 they were ° scorched ; and because they had no 
 
 7 root, they withered away. And some fell among 
 thorns ; and the thorns sprung up, and choked 
 
 8 them. But other fell into good ground, and 
 brought forth fruit, some p an hundredfold, some p Ge. 26. 12, 
 
 Ezek. 11. 19 : 36, 
 
 26. 
 
 Jam. 1. 11 ; Rev. 
 
 7. 16. 
 
 various facts in human ohservatiou- 
 and experience are made to illustrate 
 and typify great moral and spiritual 
 facts and truths, which are always 
 kept separate, and yet arc always paral- 
 lel. The latter are compared with the 
 former. Compare the allegories of 
 Christ in John 10 : 1-16 ; 1.5 : 1-8 with 
 his parables in this chapter ; or the par.i- 
 ble in Isa. 5 : 1-7 with the allegory in 
 Ps. 80 : 8-16. 
 
 The parables of Christ were thus the 
 illustrations of spiritual things by an 
 analogy of facts and incidents in every- 
 day life and human e.x;perience. Their 
 design (vers. 10-16) and the right moJj 
 of expounding them (vers. 18-23) will 
 appear as we proceed. 
 
 Behold, a sower. Rather, BeholJ, 
 tlie sower, represeiitiug the whole class 
 of sowers. His liearers had often be- 
 held the sower going forth to sow. 
 Possibly one was near" them in a neigh- 
 boring held, to whom Jesas directed 
 their attention, and thus made his para- 
 ble the more striking and impressive. 
 
 4. By the wayside. " The ordinary 
 roads or paths in the east lead ofteii 
 along the edge of the fields, which are 
 uiiinclosed. . . . Hence, as the sower 
 scatters his seed, some of it is liable to 
 fall beyond the plowed portion, on tlie 
 hard, beaten ground which forms the 
 wayside." — Dr. Hackett's lUH^tra'lom 
 of Scripture, page 176. Fowls. Tlio 
 birds, such as the lark and the sparrow. 
 
 5. Stony places. Roekv places; 
 not where stones were numerous, for 
 the soil might be rich and deep; but 
 where a thin soil slightlv covered a rockv 
 surface. It would be, therefore, soon 
 warmed and soon parched. The seed 
 would spring up quicklv, and there being 
 no chance for the plant to root down- 
 ward, its whole vitality would tend up- 
 ward. 
 
 6. Sun was up. The hot oriental 
 
 sun soon scorched them with its beams, 
 evaporating tlieir vital juices, and having 
 no root, they withered away for want of 
 needful moisture, Luke 8 : 6. 
 
 7. Among thorns. Rather, ujxmi 
 thorns;, upon soil wiiere the roots of 
 thorns yet remained, not having been 
 carefully extirpated. These came up 
 and choked, strangled, stided the grain 
 by pressmg upon it, overtopping it, 
 shading it, and exhausting the soil, and 
 thus "it yielded no fruit," Mark 4 : 7. 
 •'Every one who has been in Palestine 
 must have been struck witli the number 
 of thorny shrubs and plants that abound 
 there. The traveler hnds them in his 
 path, go where he may. Many of them 
 are small, but some grow as high as a 
 man's head. "— Hackett's Scripture 11- 
 ludratioii\ \). 134. 
 
 8. Into £;ood ground. Rather, w/xm 
 good ground, upon rich, deep soil; nei- 
 ther hard and beaten, nor rocky, nor in- 
 fested with thorns, but well prepared 
 for receiving the seed. A hundred- 
 fold. An abundant harvest. Thus 
 Isaac, when sojourning iu the land of 
 the Philistines, is said to have sowed 
 and "received in the same vear a hun- 
 dred-fold," Gen. 26 : 12. "Herodotus 
 mentions two hundred-fold as a common 
 return in the plain of Babvlon, and 
 sometimes three. Large portions of 
 Palestine were ancientlv very fertile in 
 grain, as thcv might now be under pro- 
 per cultivation. "It has bc^n judged 
 that a slnirle plain, that of Esdraelon, 
 between the hills of Samaria on the 
 south, and the last ridofcs of Lebanon on 
 the north, would- vield grain enoutrh, if 
 properly cultivated, to sunnort the en- 
 tire ponnlation at present within the an- 
 cient limits of the Holy Land."— Dr. 
 Hackett's ScHntural Pdrntratiom, p. 1.50. 
 " The parable about sowing has here its 
 
A.D. 38. 
 
 MATTHEW XIII. 
 
 Itiii 
 
 9 sixtyfold, some thirtyfold. i Who hath ears to '' ch. 11. 15. 
 hear, let him hear. 
 
 10 And the disciples came, and said unto him. Why 
 
 11 sjx'akest thou unto them in parables? He an- 
 swered and said unto them. Because ' it is given 
 unto you to know the ' mysteries of the kingdom of 
 
 12 heaven, but to them it is not given. ' For whoso- 
 ever liatli to him shall be given, and he shall have 
 
 ch. 11. i25, 26 ; 16. 
 
 17; I's. 25. 14; 
 
 1 Uor. 2. 6-10; 1 
 
 John 2. 27. 
 
 1 Cor. 2. 7 ; Eph. 
 
 1. 9 ; Col. 1. 26, 
 
 27. 
 
 Mk. 4. 25. 
 
 illustration, even in its most minute 
 details. Behold a sower went forth 
 to BOW. There is a nice and close ad- 
 herence to actual life in this form of ex- 
 pression. The expression implies that 
 the sower, in the days of our Savior, 
 lived in a hamlet, or village, as all these 
 farmers now do ; that he did not sow 
 near his own house, or in a garden 
 fenced and walled, for such a held does 
 not furnish all the basis of the parable. 
 Tliere are neither road.s, nor thorns, nor 
 stony places in such lots. He must go 
 forth into the oi)en country, as these 
 have done, wliere tnere are no fences ; 
 where the path passes through the cul- 
 tivated laud; wliere thorns grow in 
 clumps all around ; where the rocks 
 peep out in places through the scanty 
 soil; and where also, hard by, are 
 patches extremely fertile. Now hero 
 we have the whole four within a dozen 
 rods of us. Our horses are actually 
 trampling down the seeds which have 
 fallen by this wayside, and larks and 
 sparrows are busy in picking them up. 
 That man, with his mattock, is digging 
 about places where the rock is too near 
 the surface for the plow, and much that 
 is so-wTi there will wither away. And 
 not a few seeds have fallen among this 
 bellayi, and will be effectually choked by 
 this most tangled of thorn bushes. But 
 a large portion falls into really good 
 ground, and four months hence will ex- 
 hibit every variety of crop, up to the 
 richest and heaviest that ever rejoices 
 the heart even of an American farmer." 
 — Thomson, 77ie Land and the Book, vol. 
 i. p. 115. 
 
 9. A call to candid and solemn atten- 
 tion. He that can hear, let him attend 
 scriouslv, and understand the imnortant 
 and solemn truths taught by this para- 
 ble. 
 
 10-17. Jesus, in replv to his disciples, 
 
 gives THE REASON FOR TEACHING IN 
 
 PARABLES, Mark 4 : 10-13 ; Luke 8, 9, 
 10. 
 
 10. The disciples. Not only the 
 twelve, but al»o those who believed on 
 him as the Messiah, and attended on his 
 instructions. Mark says, "They that 
 were about him with the twelve asked 
 him," Why speakest thou— in pa- 
 rables ? The question implies that 
 this was the tirst time that Jesus taught 
 the multitude by parables. Before tliis 
 he had addressed them in plain address- 
 es, intermingled with occasional simili- 
 tudes, as in the Sermon on the Mount. 
 But now " without a parable spake he 
 not unto them," ver. 34. 
 
 11. Jesus answers that he speaks in 
 parables in order that the mysteries of 
 the kingdom of heaven may be vailed 
 to the careless and ill-designing, but 
 illustrated to his believing followers. 
 Because it is given unto you. 
 liathcr, To you it i.s- giim. By the sove- 
 reign will and good pleasure of God. 
 Compare ver. 1.5, and the language in 
 ch. 19 : 11; John 3 : 27; 19: 11. To 
 yvH is empliatic, and in contrast to 
 them. To them, the hardened and evil- 
 designing multitude, it was not given 
 to know the mysteries of the Gospel and 
 of Messiah's kingdom. To most it 
 was never afterwai-d given ; some of 
 them may have become followers of 
 Jesus after the descent of the Spirit. 
 Mysteries. Truths concerning the 
 kingdom of Christ hitherto hidden, but 
 now being revealed. See Rom. IH : S.5, 
 26; 1 Cor. 2 : 7, 8; 1 Tim. 3 : 16; Eph. 
 1 : 9, 10. On kingdom of heaven, see on 
 ch. 3 : 2. Even what prophets had fore- 
 told was a mysten' to the hard-hearted 
 and woridly-minded multitude, 1 Cor. 
 2:14. 
 
 12. Jesus gives the principle on which 
 the knowledge of the great and deep 
 truths of the gospel dispensation is 
 given or withheld. To him that 
 hath. He who hears and understands ; 
 he who, having a teachable spirit, has 
 already some knowledge of the Gospel 
 and of Christ, and desires for more. 
 
184 
 
 MATTHEW XI il. 
 
 A.D. 28. 
 
 more abundance : but whosoever hath not, " from 
 
 13 him shall be taken away even that he hath. There- 
 fore speak I to them in parables : because they see- 
 ing see not ; and hearing they hear not, neither do 
 
 14 they understand. And in them is fulfilled the 
 prophecy of Esaias, -%vhich saith, "■' ' By hearing ye 
 shall hear, and shall not understand ; and seeing 
 
 15 ye shall see, and shall not perceive : for ^'' this peo- 
 ple's heart is waxed gross, and their ears =" are dull 
 
 ' Is. 5. 4-7 ; Rev. 
 
 2. 5. 
 ■ Is. 6. 9, 10 ; Eze. 
 
 12. 2; John 12. 
 
 40; Ac. 28. 26, 
 
 27; Ro. 11. 8; 2 
 
 Cor. 3. 14, 15. 
 'Deii. 32. 15; Ps. 
 
 95.8. 
 'Heb. 5. 11; 2 
 
 Thess. 2. 10, 11. 
 
 This implies an experimental knowledge 
 and a love for Christ. Shall be given. 
 He shall have more knowledi^e. lie 
 6haU have the means and facilities for 
 the attainment and illustration of these 
 truths, which he will gladly improve, and 
 thus sliall he have abundance. The 
 main design of parables was doubtless 
 to illustrate gospel truths to the humble 
 and sincere followers of Jesus. But 
 there was another design, which is im- 
 mediately given. Whosoever hath 
 not. He who has not a teacliable spi- 
 rit, and heuce makes no use of tlie 
 means arid facilities he already has, nei- 
 ther loves Jesus nor desires to know 
 his truth. Hence he has no experimen- 
 tal knowledge of Christ. Even what 
 he has. Tiie light, the means, and the 
 knowledge which have been proffered 
 him shall be withheld. Even that he 
 " seemeth to have" (Luke 8 : 18), his 
 mere speculative views and notions, shall 
 become more confused and darkened. 
 He who uses and improves the light he 
 has shall obtain more light; but he who 
 neglects to do it shall lose it altogether, 
 and be condemned as an uuprolitable 
 servant, ch. 25 : 29, 30. " It is curiously 
 true of any parable that to him that hath, 
 namely, the key, to him shnll be given, 
 namely, the meaning. And the whole 
 Gospel is a parable to him whose heart 
 has not the key." — Whedon. 
 
 13. The principle just laid down is, in 
 this verse, applied to the multitude, 
 "Therefore spealc I to them in para- 
 bles." In verse 16 it is applied to the 
 disciples. Because they seeinsr, 
 see not. They have faculties and op- 
 portunities, but' they do not rightly use 
 them. They do not perceive and under- 
 stahd the truths of the Gospel. Though 
 they have moral and intellectual facul- 
 ties-, <'y«t they are spiritually blind and 
 deaf.- They are thus of that class refer- 
 red to in the latter part of the twelfth 
 verse, 77iey have not, Jesus therefore 
 
 speaks to them in parables, because 
 they are such, in order that the truths 
 which they spurned and neglected miglit 
 be hid from them. They are lef tto their 
 own blindness and hardness of heart; 
 in other words, to the consequences of 
 their sins, which are the source of their 
 blindness, prejudice, and ignorance. 
 
 11. Jesus affirms that in them is 
 strikingly fulfilled a pro])hecy found in 
 Isa. 6 : 9, 10. In them is fulfilled. 
 A strong expression in the original : Ii; 
 being completely fulfilled. This was a 
 typical prophecy (see on ch. 1 : 23), ap- 
 plying first to the Jewish people of 
 Isaiah's time, but more fully to the 
 Jews in our Savior's time and under the 
 Gospel dispensation. That hardness of 
 heart, exhibited under the preaching of 
 Isaiah, was but a type of that greater 
 hardness of heart wliich would be shown 
 by the unbelieving Jewish people in the 
 rejection of Christ and his Gospel. Re- 
 ference to the fulfillment of this pro- 
 phecy, which was, and indeed is still, 
 so complete under the Gospel, is also 
 made in John 12 : 40; Acts 28 : 26, 27; 
 Rom. 11 : 8. The language in these 
 passages are "varied, so as to give pro- 
 minence in some of them to that willful 
 blindness which is a crime, and in othei"s 
 to that judicial blindness wliich is its piin- 
 ishmeut." — Annotated Paragraph Bible. 
 
 By hearing. With the hearing, with 
 the sense of hearing, ye shall hear the 
 words distinctly and clearly, but ye 
 shaU not understand their true meaning; 
 and seeing, ye sliall see clearly and dis- 
 tinctly their external form, but shall not 
 perceive their hidden truths and their 
 spiritual meaning. This spiritual deaf- 
 ness and blindness are sent upon them 
 on accoimt of sin. 
 
 15. The spiritual condition of the peo- 
 ple further indicated prophetically. The 
 quotation is in the languaLce of the Sep- 
 tuagint version, being a slight variation, 
 with the same essential meaning, of the 
 
A.D. 28. 
 
 MATTHEW XIII. 
 
 185 
 
 of hearing, and tlieir eyos they have closed ; lest at 
 any tinjc they sh()uld see with their eyes, and hear 
 with their ears, and should understand with their 
 heart, > and should be converted, and I should heal 
 
 16 them.' ''■ But ))iessed nre your eyes, for they see : 
 
 17 and your ears, for they liear. For verily I say unto 
 you, " That niaiiy propliets and righteous men have 
 desired to see tlioae things which ye see, and have 
 
 y 2 Cor. ?,. 16 ; 
 
 ThcHP. 1. 9. 
 ' Lk. 10. 2.3, 24. 
 
 Eph. 3. 5; Heb. 
 11. U\ 1 Pet. 1. 
 10-12. 
 
 Hebrew words of Is^aiuh. For. The 
 reason of tlii.s fearful and fatal spiritual 
 insensibility and blindness is about to be 
 given. Waxed gross. Literally, hc- 
 coniefat ; a lii^iire of i;reat spiritual in- 
 sensibilit.v. Dull of hearing. Have 
 licard lieavilv, witli diilieully ; spiritually 
 dull. Their eyes have they closed, 
 so as not to see. A.1I tliese tliinij;s have 
 been voluntary on their part, and have 
 all increased by their voluntary exercise. 
 Lest at any time. Lest, perchance, 
 they see, etc. It was, indeed, their own 
 voluntary purpose not to see, hear, un- 
 derstand, turn, and be saved ; but it was 
 God's purpose, also, on account of their 
 wickedness and hardness of heart. 
 Should be converted, and I should 
 heal them. Eather, A)ul turn, and I 
 xhall heal them. In all this God did not 
 take away their freedom. He was 
 ready to heal them if they did but tui-n. 
 which, however, they would not, and 
 indeed could not do; for they were 
 morally imablc, because they v/ere un- 
 willing. Their moral inability was the 
 result of their moral unwillingness, 
 John 5 : 40. Healed of their sjiirituai 
 malady, or, according to Marie (4 : 13), 
 their sins forgiven. Hence, one of the 
 reasons why our Savior siioke in para- 
 bles was, that the truths of tlie Gospel 
 might be vailed to those in wiiose spi- 
 ritual condition the prophecy of Isaiah 
 was so entirely f ultilled, and" who were 
 given over on account of their sins to 
 hardness of heart and final destruction, 
 2 Cor. 4 : 3, 4. 
 
 16. In contrast to the spiritual blind- 
 ness and insensibility of the unbelieving 
 multitude, he congratulates his disci]iles 
 on their spiritual perception. Tliey 
 were among the class who have and 
 shall receive, and have abundance, ver. 
 12. Blessed. Happy. See on 5 : 3. 
 Happy your eyes, for they see and per- 
 ceive; and your ears, for t'.iey hear and 
 apprehend the spiritual and glorious i 
 truths that are revealed by me. The ' 
 
 disciples were indeed happy in contrast to 
 the blin.led scribes and Pharisees around 
 tlieni, wlio both hated and rejected the 
 trutli. These humble followers of Jesus, 
 liaving teachable spirits, had received 
 from him lessons of heavenly wisdom. 
 And now, while parables only served to 
 darken the minds of the hauglity and 
 self-righteous multitude, they east new 
 light into the minds of these truth-lov- 
 ing and truth-seeking disciples. They 
 were lilie the pillar of the cloud and tire, 
 wliich was darkness to the Egy^jtians 
 but light to Israel, Ex. 14 : 20. 
 
 17. They were also happy in com))ari-. 
 son to propliets and rigliteous men of 
 old. Many prophets and right> 
 eous men, many of the most emi- 
 nenth' i)ious men of tlie old dispensa- 
 tion, have desired to see those 
 things which ye see, wliat ye are 
 beholding, 1 Pet. 1 : 10; Job 19 : 23, 24; 
 2 Sam. 23 : 5; Isa. 52 : 7; and c-hs. 53 
 and 54. And have not seen them. 
 Did not see tliem. Tliey saw them nt)t 
 with their bodily eyes, and saw tlu-m 
 but verv diml}' with the eyes of their 
 soul. And to hear those things, 
 etc. And to b.ear what ye hear (1 John 
 1 : 1), and heard not. They desired to 
 hear Christ and the glorious tilings re- 
 vealed t>y him. Sueli language as this 
 could well lie rejieated by our Savior at 
 anotlier time, Luke 10 : 23, 24. 
 
 18-23. Intekpketation of the Pa- 
 rable OF THE SowEu. This is indeed a 
 model interpretation, Mark 4 : 13. From 
 this, and that of the Tares of the Field 
 (vers. 36-43), we may learn how to inter- 
 pret otlier parables. "It becomes us, 
 therefore, in tlie two authoritative expo- 
 sitions here recorded for our learning, to 
 observe not only what our Savior docs, 
 but what he leaves undone, the neglect 
 of wliich has led to tlie excesses and ab- 
 surdities of ultra-allegorical interpreta- 
 tion." — J. A. Ai-EXANDEK. Mark 4 : 
 13-20; Luke 8: 11-1.5. 
 
 18. It appears, from a comparison of 
 
186 
 
 MATTHEW XIII. 
 
 A.D. 38. 
 
 not seen them; and to hear those things which ye 
 
 18 hear, and have not heard them. '° Hear ye therefore 
 
 19 the parable of the sower. When any one heareth 
 the word •= of the kingdom, and understandeth it 
 not, then cometh ■* the wicked one^ and " catcheth 
 away that which was sown in his heart. This is he 
 which received seed by the way side. But he tliat 
 received the seed into stony places, the same is he 
 that heareth the word, and anon ^ with joy receiveth 
 it ; yet hath he not root in himself, but e dureth 
 for a while : '' for when tribulation or persecution 
 
 20 
 
 21 
 
 " Mk. 4. 14 ; Lk. a 
 
 11. 
 •" ch. 4. 23. 
 '' 1 John 5. 18. 
 ' 2 Cor. 4. 4 ; Jam. 
 
 1. 23, 24. 
 f Is. 58. 2 ; Eze. 
 
 33.31,32; Joht 
 
 5. a>. 
 
 '• IIos. 6. 4 ; Gal. 5. 
 
 7; Heb. 10. 33- 
 
 39. 
 •> Mk. 8. 34-36 -. 
 
 Gal. 6. 12. 
 
 Mark 4 : 10 and Luke 8 : 9, that the dis- 
 ciples not only asked Jesus why he 
 taught in parables, but also the meaning 
 of this parable. The answer of the for- 
 mer question we have just considered; 
 we now would attend to the latter. 
 Hear ye. You who are of the cliiss 
 for whom parables are designed for the 
 revealing and the illustration of truth, 
 you wlio are so highly favored above the 
 unbelieving multitude, and even above 
 the most eminent saints of the past, 
 hear and understand what the parable of 
 the sower teaches. The sower repre- 
 sents the Son of Man (ver. 37), also liis 
 ministers and servants, ch. 35 : 45; 3 
 Cor. 5 : 30. 
 
 This i)arable divides the hearers of the 
 Gospel into four classes: the thought- 
 less, the superficial and fickle, the world- 
 ly, and the truly pious. 
 
 19. Heareth the word of the 
 kin§rdom. The truths of the Gospel. 
 Luke (8 : 11) says, "The seed is the 
 word of God." See 1 Pet. 1 : 33. Un- 
 derstaudeth it not. He does not 
 apprehend its spiritual meaning, and 
 gives it no proper attention. These 
 words represent the character of the 
 '- wayside hearer as without spiritual un- 
 derstanding, thoughtless, careless, and 
 stupid, Prov. 34 : 30-34. The Avicked 
 one. Rather, the evil one. Mark says, 
 "* Satan ; " Luke, " Devil." Catcheth 
 away, like the birds picking up the 
 grain. Satan not only does this himself, 
 but also through evil thoughts, desires, 
 and lusts, and, indeed, by any thing 
 which will attract the attention from the 
 truths of the Gospel. This is he that 
 received. This w he that was soum; or. 
 This wrt< that sown, etc. "The mean- 
 ing is, This is the one whose case is re- 
 presented by seed sown by the way- 
 eide." — Conant. The fate of the seed 
 
 is inseparable from the fate of the man; 
 it can, therefore, truthfully represent the 
 man. 
 
 30. He that receiveth seed in 
 stony places, etc. The one sown on 
 rocky places, etc. The seed in each of 
 the four classes is made to represent the 
 individual. This is the one whose case 
 is represented by the seed sown on 
 rocky places. The same is he that 
 heareth. This is he that heareth, an 
 emphatic expression, denoting more than 
 the careless and indiiferent hearing of 
 the wayside. The same expression is 
 also used in the original of the thorny 
 ground and good ground hearers, vers. 
 31, 33. This'one hears, indeed, but su- 
 perficially. His emotions are easily 
 aroused, but his heart beneath is hard 
 and unaflTected. There is no deep con- 
 viction of sin ; no brokenncss and con- 
 trition of spirit. He does not count the 
 cost (Luke 14 : 3.5-33), but hearing the 
 glad tidings, and thinking upon the 
 pleasures and gains of salvation, anon, 
 immediately, receives the word with 
 joy. 
 
 31. Yet hath not root in him- 
 self. This characterizes the individual 
 as superficial, rootless. He is wanting 
 in the jirinciples of true religion, hu- 
 mility, love, repentance, and faith. He 
 is not "rooted and grounded in love" 
 (Eph. 3 : 17), nor "rooted and built up" 
 in Christ (Col. 3 : 7). He is destitute of 
 that hidden life, that which " is hid with 
 Christ in God," Col. 3 : 3. He there- 
 fore but dureth for a while, is only 
 for a season, or temporarj'. He is su- 
 perficial and fickle. As a disciple he is 
 only a creature of excitement, carried 
 away by the novelties, the pleasures, or 
 the "sentimental excitements of religion, 
 and hence, as the excitement subsides, 
 he himself changes and turns tiaek. 
 
A.D. 28. 
 
 MATTHEW XUI. 
 
 187 
 
 ariseth because of tlie word, by and by ' lie is of- 
 23 fended. J Pie also that received seed ^ among the 
 thorns is he that heareth tlie word ; and ' the care 
 of this world, and '" the deceitfulness of riches, choke 
 33 the word, and he beconieth unfruitful. But he 
 that received seed into the good ground is he that 
 heareth the word, " and understandeth it ; which 
 
 ' ch. 
 
 n. 
 
 6; 21 
 
 iin. 
 
 1. 15. 
 
 
 
 J ch. 
 
 19 
 
 2,3; Mk. 
 
 10. 
 
 2;j 
 
 Lk. 
 
 18. 
 
 ii4. 
 
 25: 
 
 1 Tim 
 
 . (). 
 
 9; 
 
 ■i 'V 
 
 ini. 4. 
 
 10. 
 
 ^ .J<; 
 
 -.4. 
 
 3. 
 
 
 1 Lk 
 
 10.40-42; 
 
 21. 
 
 :W; 
 
 1 
 
 John 
 
 2, 
 
 15, 
 
 16. 
 
 
 
 This is what Luke (8 : 13) describes as 
 believing fur a while, an eniotioniil and 
 apparent faith, not the believinsj^ with 
 all the heart, Acts 8 : 37. Tribula- 
 tion. Altiietion, distre.-;s, incliidini;; 
 providential dealinjjs and chastLsciaents. 
 Persecution. The word originally 
 means purt:uU, that is, of an enemy. 
 The evils inllicted by enemies. Tribu- 
 lation and persecution form what, ac- 
 cording to Luke, is styled " the time of 
 temptation." By and by he is 
 offended. Ratlier, Immcdiatdij, as 
 suddenlj' as he received the word at Hrst, 
 h'! taketh offense, becomes disaffected, 
 his emotions are aroused in an opposite 
 direction, and his profession is re- 
 nounced. Thus, according to Luke, 
 he "falls away" from a mere superficial 
 religion and a false profession. As the 
 hot sun causes the deeply-rooted plant 
 to grow, while at the same time it 
 withers the rootless grain on rocky 
 places, so tribulation and ])ersecution 
 strengthen and develop the true child of 
 God (Rom. 5:3; 8 : 28; 2 Cor. 4 : 17; 
 Rev. 7 : 14), while they offend, discou- 
 rage, and completely disaffect the false 
 and superficial disciple, Hos. 9 : 16; 2 
 Tim. 4 : 10. 
 
 22. He also that received seed 
 among the thorns. He sown among 
 thorns, etc. His case is represented 
 by the seed sown among thorns. His 
 heart is like the plowed but illy pre- 
 pared field, from which the thorn 
 roots have not been entirely extirpat- 
 ed. He has conviction of sin, shows 
 signs of sorrow and repentance, and 
 passes through an experience similar to 
 that often witnessed in true conversion. 
 But the heart is divided, darling sins 
 are secretly fostered, and the powers of 
 the body and soul are not given up to 
 Christ. He is not thoughtless, like the 
 one of the first class, nor like the one of 
 the second class does he fail to count 
 the cost, and hence he does not partici- 
 pate in his false and fleeting joy. He 
 hears, and hears seriously, has a con- 
 
 flict with the world, and fails to con- 
 quer. The cause is in a lieurt not con- 
 secrated to Jesus. Cares of this 
 Avorld. Anxious cares about worldly 
 tilings, wliich divide the heart between 
 God and the world, James 1 : t>-8. This 
 may apply especially to the poor, whose 
 struggles with poverty draw off the 
 mind from God, but also to every one 
 who is so unduly anxious about woiidly 
 things (ch. 6 : 2.5) as to prevent him from 
 giving up himself to God, and casting 
 his care on him, 1 Pet. 5 : 7. Deceit- 
 fulness of riches, in alluring the 
 heart and leading it to exercise a false 
 confidence in wealth, producing self- 
 sufficiency and self-complacency. Hence 
 he takes up with a false hope and a 
 false profession. Luke adds, "The 
 pleasures of this hfe," and Mark, "The 
 lusts of other things," which are but 
 the natural accompaniments of such a 
 course, 1 Tim. 6 : 9, 10. These things 
 choke, strangle the word, by their con- 
 tact and pressure, so that it becomes 
 unfruitful, or, as Luke has it, they 
 "bring no fruit unto perfection," Prov. 
 11 : 28; Luke 21 : 34. He becometh. 
 Rather, it becometh, referring to tlie seed, 
 but of course representing the man. 
 He may have much of the outward ap- 
 pearance of the disciple, and even appa- 
 rent fruits ; bnt these, not coming to per- 
 fection, are unfit for use, and as worth- 
 less as no fruit at all. In the sight of 
 God he is really destitute of good 
 works. 
 
 23. But he that receiveth. The 
 one soim, whose ease is represented by 
 the seed sown on good ground. He 
 hears the word attentively and rightly, 
 and understandeth, apprehends its 
 true spiritual import. According to 
 Mark (4 : 20), this class "receive'' the 
 word, receive the truth, and act upon it ; 
 and Luke (8 : 1.5), they having heard, " in 
 an honest and good heart, keep," or 
 "hold fast the word and bring forth 
 fruit with patience." Their hearts, like 
 the good ground, are prepared for the 
 
188 
 
 MATTHEW Xill. 
 
 A.D. 28. 
 
 also ° beareth fruit, and bringeth forth, some an ""ch 19 1&-24; 
 hundredfold, some sixty, some thirty. ^"5 jijp ^' 
 
 24 Another parable put he forth unto them, saying, " 1 Thess. 1. 5-7. 
 
 seed, ready to receive, luiderstaud, ac- 
 cept, and retain. All hearts are evil by 
 nature, but in some there is a readi- 
 ness, througli the operatious of the Spi- 
 rit and the truth, to hear and accept 
 tlie Gospel. It is heard not thousjht- 
 lessly (ver. 19), but seriously; received 
 not 'superlicially (vers. 20, "21), but it 
 Kinks deep into' the heart ; and accept- 
 ed not partially (ver. 22), but fully 
 with the whole heart. There is repen- 
 tance and faitli, a full surrender of the 
 heart to Christ. Wliile the soul acts 
 freely, the Spirit works etfectually in 
 connection with the truth, and thus, 
 without infringing upon the will, the 
 heart is prepared by divine grace, John 
 5 : 40; 6 : 44; 1(3 : 8; 1 Cor. 2 : 14. 
 Beareth fruit. In the original this 
 is eniphatiealiy made a characteristic 
 whieli distiagaishes this class from the 
 others. Some a hundred-fold, some 
 sixty, some thirty. All of this class 
 produce fruit, but in ditlerent degrees, 
 in jjroportion to the natural endow- 
 ments of the soul, the spiritual culture 
 of the heart,~ the devotedness of the 
 life and the faithfulness in the use of 
 all Gospel means, graces, and bless- 
 ings. 
 
 From our Savior's exposition of this 
 parable we learn that, in expounding 
 parables, we must avoid the two oppo- 
 site extremes, the making of every mi- 
 nute point significant, on the one hand, 
 and the overlooking some points which 
 are really signiticant, on the other. 
 The resemblance in the principal inci- 
 dents is all that should be generallj' 
 sought. First of all, seek carefully the 
 gr.ind design of the parable and its 
 centre of comparison; and then, with 
 the mind fixed on these, explain the 
 principal parts accordingly, without giv- 
 nig too much prominence to minute 
 particulars, which serve merely to com- 
 l>lete the story. Avoid fanciful inter- 
 ))retations; beware of seeking resem- 
 blances which are foreign to the de- 
 sign of the parable. The interpretation 
 must not be forced or far-fetched, but 
 natural and easy. Bev,-are, also, of 
 founding a doctrine or a duty on single 
 phrases or incidental circumstances. In 
 eeeking the design of a parable, particu- 
 
 lar attention must be given to its oc- 
 casion, connection, introduction, and 
 close. Tiie cfiitre of the comparison is 
 that from which all parts of the para- 
 ble extend in illustrating its grand de- 
 sign. 
 
 These principles may be briefly illus- 
 trated in the Farable of the Sower, as 
 follows : The (jenerol dexu/n of parables 
 is to illustrate the mysteries of the 
 kingdom of God. The partleida)- design 
 of this parable is to illustrate the vari- 
 ous receptions men give to the word of 
 God ; the causes and consequences are 
 incidentally traced. The ceidre of the 
 comparison is the receptivity of the 
 ground to the seed with that of the 
 heart to the word of God. All portions 
 of the parable and its interpretation 
 are in harmony with this grand design 
 and central similitude. The sower is 
 the Son of Man, or his representatives, 
 his servants; theseedisthe wordof God; 
 the ground, the hearts of men ; the seed, 
 with its results, as sown in the ground, 
 the various classes of hearers. It can be 
 seen that many resemblances might be 
 affirmed which Jesus has not drawn. 
 Thus, for example, from the sower as a 
 /iiisbcaidman, his going forth, the time 
 and tnanncr of his sowing, the local po- 
 sition of the wayside, and manj' other 
 points too numerous to mention. But 
 these would be foreign to the grand 
 design, and very remotely connected, 
 or not connected at all, with the cen- 
 tre of C()m]iarison. So, also, to refer 
 the wayside hearer to tlioughtless child- 
 hood ; "the stony ground, to ardent, su- 
 ]ierHeial youth ; and the thorny ground, 
 to worldly-minded maturity, would be 
 ! fanciful a 5 well as unnatural. And, 
 j finally, to conclude that there are but 
 three classes of fruit-bearing Christians, 
 I corresponding to the hundred-fold, the 
 I sixty and the thirty, each bearing no 
 ] more and no less than the ratio of his 
 I class, would obviously be forced, and 
 be founding a principle on single phra,ses 
 and incidental circumstances. 
 
 24-30. The Parable of the Tares. 
 
 I The iirineiple for the treatment of the 
 
 j v.'icked under the administration of the 
 
 Messiah. Found only in Matthew. 
 
 I %i. Another parable put he 
 
A.D. 28. 
 
 MATTHEW XIII. 
 
 189 
 
 The kingdom of heaven is likened unto a man 
 
 25 which sowed good seed in his field : p but while 
 men slept, "i his enemy came and sowed tares among 
 
 26 the wheat, and went his way. But when the blade 
 was sprung up, and brought forth fruit, then ap- 
 
 27 peared the tares also. So the servants of the house- 
 holder came and said unto him, Sir, didst not thou 
 sow good seed in thy field ? From whence then 
 
 28 hath it tares ? He said unto them, An enemy hath 
 done this. The servants said unto him, Wilt thou 
 
 "Ps. 1. 1-3; 92. 
 
 13-15; John 15. 
 
 8, 16; Phil. 1. 11. 
 p Is. 56. 10. 
 12 Cor. 11. 13-15; 
 
 Gal. 2. 4; Heb. 
 
 12. 15, 16; IPet. 
 
 5.8. 
 
 forth, laid or set before them for their 
 careful consideration. The verb trans- 
 lated put forth is often used to express 
 the setting or laying food before any 
 one, Acts 16 : U-t; 1 Cor. 10 : 27. 
 This parable contained food indeed for 
 the mind and heart. The kingdom 
 of heaven. The reign, administra- 
 tion, or dispensation of the Messiah. 
 Is likened unto a man. Is like 
 the case of a man under the circum- 
 stances about to be detailed. Good seed. 
 Wheat (ver. 30), clean, unmixed, and 
 nutritious, in contrast to the poison- 
 ous, useless seed afterward sown by his 
 enemy. 
 
 25. While men slept. Not his 
 servants specially, but men generally. 
 At the time when men usually sleep, 
 that is, at night. His enemy. 
 Doubtless, an ill-disposed and unfriend- 
 ly neighbor. V/hat he did was from 
 malice. Similar acts of malice and re- 
 venge are practiced to this day. " Thus, 
 in Ireland," says Trench, " I have 
 known an out-going tenant, in spite at 
 his eviction, to sow wUd oats in the 
 fields which he was leaving." Solved 
 tares among the wheat. Sowed 
 in addiliou darnd or bastard wheat. 
 That which the enemy sowed was not 
 tares, which do not resemble wheat, and 
 which is also useful as food for cattle, 
 but darnel, a noxious plant, very com- 
 mon in the east, resembling wheat, and 
 not only worthless, but intoxicating and 
 poisonous. Its fruit is black, not yel- 
 low. " Except that the stock was not so 
 high, it appeared otherwise precisely Uke 
 wiieat, just as the ears begin to show 
 themselves and the kernels "are swelling 
 out into shape. . . . I collected some spe- 
 cimens of this deceitful weed, and have 
 found, on showing them to friends, 
 that they have mistaken them quite in- 
 variably for some species t)f grain, 
 
 such as wheat or barley." — Dr. Hack- 
 ett's Scripture llhistratioiis, page 138. 
 "The taste" of the grain "is bitter, 
 and, when eaten separately, or even 
 when diffused in ordinary bread, it 
 causes dizziness, and often acts as a 
 violent emetic. ... In short, it is a 
 strong soporitic poison, and must be 
 carefully winnowed and picked out of 
 the wheat, grain by grain, before grind- 
 ing, or the flour is not healthy." — Dr. 
 Thomson. Having done the mischief, 
 the enemy went his way as secretly 
 and silently as he came. 
 
 26. Then appeared the tares 
 also. While the blade was springing 
 up and growing, all appeared alike ; but 
 when the timeof producing fruit came, 
 the tares or darnel were easily distin- 
 guished. So persons are known by their 
 fruit. 
 
 27. So the servants. And, etc. 
 It should be noted that Jesus makes no 
 reference to these senuntfi in his inter- 
 pretation of the parable, vers. 36-40. 
 They seem to be intended to represent 
 no particular class of persons, but are 
 rather introduced to till up the parable, 
 and for bringing out the truth taught 
 by the answers of the householder to 
 their questions. Yet the Bible student 
 wiU be reminded of the disciples who 
 asked. If they should command fire to 
 come down from heaven upon the Sama- 
 ritans who refused to entertain Jesus, 
 Luke 9 : 54. Didst not thou sow, 
 etc ? Rather, didst thou not sow V The 
 (question has reference to the ,iow- 
 ing, not to the person that sowed. It 
 supposes an affirmative answer, and is 
 thus preparatory to, and the ground of, 
 the question that follows. 
 
 28. An enemy. lAicraWy, ahostUeman. 
 his character as an enemy being made 
 prominent. Gather them up. By 
 weeding, pulling them up. 
 
190 
 
 MATTHEW XIII. 
 
 A.D. 28. 
 
 John 18. 36. 
 Mai. 3. 18; 4. 
 2. 
 
 John 
 
 29 then that we go and gather them up ? But he said, 
 ' Nay ; lest while ye gather up the tares, ye root up 
 
 30 also the wheat with them. Let ' hotli grow to- 
 gether until the harvest : and in the time of harvest 
 I will say to the reapers, * Gather ye together first 
 the tares, and bind them in bundles to burn them : 
 
 . but " gatlier the wheat into my barn. 
 
 31 Another parable put he forth unto them, saying, 
 " The kingdom of heaven is like to a grain of mus- 
 tard seed, which a man took, and sowed in his 
 
 32 field : which indeed is the least of all seeds : but 
 
 ch. 25. 41 ; 
 15. 6. 
 ' ch. 3. 12. 
 
 Ps. 72. 16-19 ; Is. 
 2. 2, 3 ; Mic. 4. 1, 
 2. 
 
 29. Root up also the wheat. 
 
 Lest while you root up the tares or dar- 
 nel you root up the wheat at the same 
 time with them. This might happen 
 from their close resemblance; but es- 
 pecially from the close connection and 
 mtertwining of their roots. "In those 
 parts where the grain has headed out 
 they (the tares) have done the same, 
 and there a child can not mistake them 
 for wheat or barley ; but where both are 
 less developed, the closest scrutiny will 
 often fail to detect them. Even the 
 farmers, who in this country generally 
 weed their held;;, do not attemj)! to sepa- 
 rate the one from the other. They 
 would not only mistake good grain for 
 them, but very commonly the roots of 
 the two are so intertwined that it is im- 
 possible to separate them without pluck- 
 ing up both. Both, therefore, must be 
 left to grow together until the harvest." — 
 Dr. Tho-mson. 
 
 Farmers among us sometimes pass 
 through their grain-tields and cut ofl" the 
 tops of cheat, or American darnel, and 
 thus clean their field without rooting u]) 
 or injuring the wheat. But the house- 
 holder does not intimate any such 
 means. He would have all remain till 
 harvest. 
 
 30. The harvest \vas the right time for 
 separating the noxious weed from the 
 grain. Burn them. The darnel is 
 useless and injurious, and fit only to be 
 burned. On account of the scarcity of 
 wood in Palestine, even dried grass was 
 used for fuel. See ch. 6 : 30. 
 
 31. 33. Parable of the grain of 
 MUSTARD SEED, Mark 4 : 30-32. Com- 
 pare Luke 13 : 18, 19. The expansive 
 power of truth. 
 
 31. Jesus had related two parables, in 
 the first of which three fourths of the 
 seed was unproductive, and in the sec- 
 
 ond, a noxious plant was mingled with 
 the growing wheat. Now he presents a 
 brighter side, by relating two other para- 
 bles. One small plant produces a tree. 
 A little leaven leavens the whole lump. 
 By the first he shows the expansive 
 and accretive power of truth; by the 
 second its assimilating and dittusive 
 power. The first shows rather its out- 
 ivard workings ; tiie second its hiward 
 influence. Which a mau took and 
 sowed. Literally, W hich a man tak- 
 ing or Jiandliiig sowed. Great minute- 
 ness and fuDness in the description. 
 There may be reference to the small- 
 uess of the seed, which required the 
 most careful taking up and holding, lest 
 it should be lost. His field. Luke 
 (13 : 19) says, "His garden." The word 
 field in the original is the more general, 
 and may include a "garden," that 
 is, any place planted with herbs and 
 trees. 
 
 32. Least of all seeds. This is 
 popular, not scientific language. It 
 was indeed the smallest of seed-grain 
 used in Jewish husbandry, and, in pro- 
 portion to the plant it produces, it was 
 the smallest of all domestic garden 
 seeds. In Jewish proverbial language 
 it was also used to denote the smallest 
 thing. Sec ch. 17 : 20. It should, how- 
 ever, be noted that in the Greek the 
 comparative is used here, as well as in 
 the clause, greatest among herbs : 
 Less thati all i^eech ; greater than the herbs. 
 The first is equivalent, or nearly so, to 
 the superlative, sineeit obviously means 
 fes-.s than <dl other .scafe, henei' tIn'haM of 
 all .vwfe. The second is manifestly not 
 so exactly expressed by greatest, etc. ; for 
 the growth of the mustard plant is de- 
 scribed, though indeed an herb, yet be- 
 coming, when it is grown, greater than 
 the herbs, a tree, so that the birds of 
 
A.D. 28. 
 
 MATTHEW XIII. 
 
 191 
 
 " when it is grown, it is the greatest among herbs, ^ qa o-n p 
 and becometh a tree, so that " the birds of the air '4.^18. " ' ^^' 
 come and lodge in the branches thereof. 
 
 the air may come and lodge, find shel- 
 ter in its branches. Luke (13 : 19) says, 
 it becomes "a great tree," of course in 
 a comparative sense. 
 
 The mustard plant attains a consider- 
 able size in hot climates. Dr. Hackett, 
 while riding across tlie plain of Akka, 
 on the way to Carmel, examined an ex- 
 tensive field of this plant. "It was 
 then in blossom, full grown, in some 
 cases six, seven, and nine feet high, 
 with a stem or trunk an inch or more in 
 thickness, throwing out branches on 
 every side. I was now satisfied in jjart. 
 I felt that such a plant might well be 
 called a tree, and, in comparison to the 
 seed producing it, a great tree. But 
 still the branches, or stems of the 
 branches, were not very large, or, appa- 
 rently, very strong. Can the birds, I 
 said to myself, rest upon them? Are 
 they not too slight and flexible? Will 
 they not bend or break beneath the 
 superadded weight? At that very in- 
 stant, as I stood and revolved the 
 thought, lo ! one of the fowls of heaven 
 stopped in his flight through tlie air, 
 alighted down on one of the branches, 
 which hardly moved beneath the shock, 
 and then began, perched there before 
 my eyes, to warble forth a strain of 
 sweetest music. All my doubts were 
 now charmed away." — Sc7-i2^tHre Illustra- 
 tions, page 133. 
 
 Dr. Royle, Art. "Sinapi," Kitto'sEn- 
 eye, supposes that Jesus refers to the 
 mustard- tree, the Khardal roomee, or 
 Turkish mustard, called by botanists 
 Salvadora Ferswa, found in India, Arabia, 
 and Syria, and grows abundantly, as he 
 says, on the very shores of the sea of 
 GalUee, where our Savior spake the pa- 
 rable of the mustard-seed. It is more 
 natural, however, to suppose the mus- 
 tard plant to be intended, since Jesus 
 speaks of it as sowed in "a garden]' 
 (Luke), and by his language implies that 
 it is an herb, that is, a garden-plant. The 
 matter of wonder also is, not that a tree, 
 but that a pla7it from so small a seed 
 should grow to such a size. 
 
 The grand design of this parable is to 
 show the expansive and growing power 
 of the Gospel lander the kingdom or 
 reign of the Messiah, Its ce7itre of com- 
 
 parison is between the power of growth 
 as exhibited in the mustard-seed and 
 that manifested in gospel truth. The 
 grain of mustard represents the word 
 of God, the truth ; the man that sowed 
 it, Christ or one of his servants; tlie 
 field, the human heart ; tlie seed in tlie 
 soil becoming a plant, the individual 
 believer. The idea of growth and of 
 gradual development is vividly present- 
 ed. A seed of gospel truth is lodged 
 in the heart, a little word or a single 
 idea. To human view it is indeed small, 
 but it germinates into a new and grow- 
 ing life, begotten " with the word of 
 truth," James 1 : 18. Thus it has 
 pleased God "through the foolishness of 
 preaching to save them that believe," 
 1 Cor. 1 : 21. The believer now grows 
 in grace, his spiritual strength increases, 
 his graces appear, and his powers are 
 developed, going on from one degree of 
 strength to another, tiU he becomes a 
 full-grown man in C^hrist, Eph. 4 : 13. 
 He has now the size, appearance, 
 strength, and activities of a man. It 
 may well be noted that the idea of 
 growth involves not only internal devel- 
 opment, but also accretion from with- 
 out, through food, air, water, etc. So 
 the Christian in his growth feeds upon 
 the bread of life. The birds of the air 
 are introduced to represent the strength 
 and blessings of this matured and de- 
 veloped life. Christians, individually 
 and collectively, are indeed a source of 
 blessing and safety to the world, Gen. 
 18 : 2,3-33; Deut. 9 : 19, 20 ; Isa. 1 : 9. 
 
 But this parable may also be used to 
 illustrate the power and growth of the 
 Gospel generally in the hearts and lives 
 of men. Jesus was indeed " the Word," 
 the gospel seed, the babe at Bethlehem, 
 the man of sorrows, despised of men, 
 but planted of his own free will by his 
 death, springing up in his resurrection, 
 and bearing fruit in the thousands and 
 the millions of his followers, John 12 : 24. 
 This spiritual kingdom, beginning with 
 liimself, has been constantly augment- 
 ing. The Gospel from small begin- 
 nings has become extensive and power- 
 ful. See a propliecy of this kingdom 
 in Dan. 2 : 44, 45 ; and compare Dan. 
 7 : 13, 14 ; Ezek. 17 : 22-24, 
 
192 
 
 MATTHEW XIII. 
 
 A.D. 28. 
 
 33 
 
 y Another parable spake he unto them ; The king- ^ ^^^/'^^ g^^ 
 
 dom of heaven is like unto leaven, which a woman ^Ps. n'g.'ii; Lk. 
 
 took, ^ and hid in three measures of meal, " till the 2. 51. 
 whole was leavened. 
 
 33. The parable of the Leaven ; 
 compare Luke 13 : 20, 31. The assimi- 
 lating power of truth. 
 
 33^ Leaven. Yeast, sour dough. 
 Three measures. The measure here 
 meant was one third of an ephah ; 
 three measures, or an ephah, seems to 
 have been the quantity commonly used 
 for one baking. See Gen. 18 : 6 ; Jud. 
 (5:9; 1 Sam. 1 : 24. Jerome says a 
 measure is equal to a Roman modius, or 
 about a peek and a half. Meal. Flour, 
 tine meal ; probably wheat Hour. 
 
 In interpreting this parable, the ques- 
 tion arises at the outset whether it is 
 intended to illustrate the leavening 
 power of gospel truth, or of false 
 doctrine. Starting with the fact that 
 leaven was forbidden at the passover, 
 and in all offerings made by tire unto 
 the Lord (Ex. 12 : 15 ; Lev. 2 : 11), and 
 that it is generally used in Scripture in a 
 bad sense, to symbolize evil (Luke 12 : 
 1 and 1 Cor. 5 : 7), some commeutatprs 
 refer this parable to the corruptions of 
 doctrine and practice which have crept 
 into tlie clmrch, making the woman to 
 represent the apostate church ; e.^em- 
 plitied very strikingly by the papacy. A 
 fatal objection to this view is that Jesus 
 says. The kingdom of heaven is like unto 
 leaven. If leaven be error, then is it 
 represented as overcoming the truth, 
 and wholly leavening with corruption 
 either the kingdom of the Messiah or 
 its individual members, both of which 
 are contrary to God's truth and to fact, 
 ch. 16 : 18 ; John 10 : 27, 28. It may 
 also be well to note that Paul calls the 
 bad leaven the old leaven (1 Cor. 5 : 7), 
 and that in offering the first fruits unto 
 the Lord, the loaves were to be " baken 
 with leaven" (Lev. 33 : 17), and offerings 
 not burnt upon the altar, but eaten by 
 the priests, might contain leaven, Lev. 
 7 : 13-16. The true state of the case 
 seems to be, that leaven is a figure of 
 diffusive and assimilating power, and 
 although generally used in Scripture to 
 represent that which is corrupt and 
 evil, it may also be used to illustrate 
 this power connected with truth. 
 
 The grand desti^n of this parable there- 
 fore seems to be, the diffusive and as- 
 
 similating power of the Gospel under 
 the kingdom of the Messiah. The 
 centre of comparison is between the per- 
 vasive power of leaven and that of 
 gospel truth. The leaven reiu-csents 
 the truth ; the woman, the Holy Spirit ; 
 the meal, tlie human heart; the leaven 
 pervading the three measures of meal, 
 the individual Christian under the re- 
 newing and sanctifying influence of the 
 Spirit. The three measures may aptly 
 refer to bodn, soul, and Spirit, 1 Thess. 
 5 : 23. Thus, the Holy Spirit in connec- 
 tion with the truth begins the work of 
 grace in the heart (James 1 : 18 ; John 
 16 : 8-11), and carries it on till the 
 power of the whole man is pervaded 
 by his influence, assimilated and fully 
 subjected to Christ, John 17 : 17. And 
 whereas it is said that the woman tiMk 
 and hid the leaven, so the inner prin- 
 ciple of life comes from without (John 
 1 : 13), and the influence of the Spirit 
 and truth in regeneration and sancti- 
 fication is indeed hidden, silent and 
 secret in its workings. Thus, as the 
 parable of the mustard-seed illustrate, 
 the expansive power of truth by the 
 principle of growth, that principle be- 
 ing in itself, this parable illustrates its 
 pervading power by the principle of 
 assimilation, that principle acting on 
 a foreign mass till it is wholly pervaded 
 and assimilated. 
 
 This parable may also illustrate this 
 power of truth generally in Christ's 
 kingdom. The meal in that case is the 
 world, and the three measures may re- 
 present the world as inhabited by the 
 descendants of the three sons of Noah. 
 The leaven taken and hid in the meal, 
 the kingdom of Christ as not of the 
 world, but spiritual, a kingdom of truth, 
 reigning in the hearts of its subject, 
 coming not with "observation" but 
 quietly pervading humanity, and draw- 
 ing men to the truth, and conforming 
 them to the image of Christ. This 
 work is to go on till the ivhole is leavened, 
 till the kingdom is completely trium- 
 phant, and the kingdom of the world 
 becoming our Lord's and his Christ's, 
 Rev. 11 : 15 ; Dan. 7 : 17. 
 
 34, 35. Conclusion of the paba- 
 
A.D. 28. 
 
 MATTHEW XIII. 
 
 193 
 
 34 
 
 *• All these things spake Jesus unto the multitude 
 in parables ; and without a parable spake he not 
 unto them : that it might be fulfilled which was 
 spoken by the prophet, saying, " ' I will open my 
 mouth in parables ; ^ I will utter things which have 
 been kept secret from the foundation of the world.' 
 
 Then Jesus sent the multitude away, and went into 
 the house. And his disciples came unto him, saying, 
 , ' Declare unto us the parable of the tares of the field. 
 
 37 He answered and said unto them, ^ He that soweth 
 
 38 the good seed is e the Son of man ; ^ the field is the 
 world ; the good seed are ' tlie children of the king- 
 dom ; but the tares are J the children of the wicked 
 
 35 
 
 36 
 
 "Hos. 6. 3; Phil. 
 
 1.6. 
 " Mk. 4. .33, 34. 
 <■ Ps. TO. 2. 
 » Ps. 49. 4 ; Ro, 16. 
 
 25.26; Eph. 3.9; 
 
 Col. 1. 26. 
 <: ch. 15. 15, 16. 
 ' ver. 24. 
 eDan. 7. 13; ch. 
 
 16. 1.3. 
 "ch. 24. 14; 28. 18 
 
 -20; Mk. 16. 15; 
 
 Lk. 24. 47; Ro. 
 
 10. 18. 
 i Ro. 8. 17; 1 Pet. 
 
 1. 23. 
 
 BLES SPOKEN TO THE MULTITUDES, 
 
 Mark 4 : 33, 34. 
 
 34. All these things. Concernins; 
 the kingdom of heaven. Spake he 
 not. According to the highest criti- 
 cal authorities, spake he nothing. 
 On tliis occasion lie confined himself 
 to parables in his instructions to the 
 multitude (ver. 13), and according to 
 Mark (4 : 34), in private "he expounded 
 all things to his disciples," of which 
 we have two instances in this chapter. 
 See vers. 10, 36. 
 
 35. Matthew points to a fulfillment 
 of prophecy, Ps. 78 : 2. The author of 
 this Psalm (see its superscription) was 
 Asaph, and called in 2 Chron. 29 : 30 a 
 seer or prophet. It is a typical pro- 
 phecy (see on ch. 1 : 22), the prophet 
 himself being tj'pical of Christ. Re- 
 member that the Spirit of Christ was 
 in the prophets, 1 Pet. 1 : 11. The his- 
 tory of Israel which he recounts was 
 tj-pical of higher mysteries in Christ's 
 kingdom, as Paul also teaches, 1 Cor. 
 10 : 6-11. Kept secret. Things Md- 
 den, unrevealed, the mysteries. From 
 the foundation of the world is a 
 free translation of the Hebrew from of 
 old, meaning from the commencement 
 of creation, or the beginning of hu- 
 man history. These eternal mysteries 
 concerning Christ's kingdom and hu- 
 man history Jesus now propounds in 
 parables. 
 
 36—43. Interpretation of the pa- 
 rable OF the Tares. Only in Matt. 
 
 36. Then Jesus sent, etc. Rather, 
 Then leaving the multitudes he tvent, 
 etc. (correct text), showing that these 
 parables were spoken on the same oc- 
 casion. The house. Probably where 
 he resided at Capernaum. His disci- 
 
 ples. The twelve and others who ac- 
 knowledged him as the Messiah. On a 
 similar occasion Mark (4 : 10) saj's, 
 "they that were about liim with the 
 twelve." Declare unto us. Ex- 
 plain, unfold to us the meaning of the 
 parable. 
 
 37. Jesus proceeds to interpret the 
 parable. Its grand de.sig7i is to show 
 the principle by which the wicked are 
 to be treated under the kingdom of 
 Christ. This incidentally brings in the 
 treatment of the righteous. Its centre 
 of comparison is between the tares re- 
 maining with the wheat till harvest, 
 and the wicked with the righteous till 
 the end of the world. He that soweth 
 the good seed is the Son of Man ; 
 the Messiah ; human, though divine ; 
 and most important in this parable, 
 the Son of humanity, in the highest sense, 
 having an interest in the whole human 
 race. See on ch. 8 : 20. The sowing 
 of the gospel seed by Christ's servants 
 may be included, since they are his 
 representatives. 
 
 38. The field is the World. The 
 whole earth with its inhabitants ; man- 
 kind. The field was not limited to the 
 Jewish nation, but was co-extensive 
 with the race. The good seed, as 
 sowed and springing up, are the child> 
 ren of the kingdom, that is, sub- 
 jects of the kingdom, the children of 
 God, heirs of God and joint-heirs with 
 Christ. Many interpreters suppose that 
 this parable illustrates the mixed con- 
 dition of righteous and wicked in the 
 church of Christ. But this is evidently 
 too limited a view. T/ie field is the world. 
 Jesus has no reference to his churches 
 as such. His true followers constitute 
 the subjects of his kingdom on earth. 
 
194 
 
 MATTHEW XIII. 
 
 A.D. 28. 
 
 39 one; ''the enemy tliat sowed them is the devil; 
 ' the harvest is the end of the world ; and the reap- 
 
 40 ers are the angels. As therefore '" the tares are 
 gathered and burned in the tire ; " so shall it be in 
 
 41 the end of this world. The Son of man shall send 
 forth his angels, ° and they shall gather out of, his 
 kingdom all things that offend, p and them which 
 
 42 do iniquity ; i and shall cast them into a furnace 
 of fire : ■■ there shall be wailing and gnashing of 
 
 43 teeth. ' Then shall the righteous shine forth as the 
 
 J Ge. 3. 15; John 
 
 8. 44 ; Ac. 1.3. 10 ; 
 
 1 John 3. 8. 
 ^ ver. 25 ; Eph. 2. 
 
 2. 
 ' Joel 3. 13; Rev. 
 
 14. 15. 
 >" ver. 49. 
 " Gal. 6. 7, 8. 
 ° ch. 18. 7 ; Kg. 16. 
 
 17; 2 Pet. 2. 1,2. 
 Plio. 2. (i, 8, 9, Itt; 
 
 Kev. 21. 27. 
 iKev. 19. 20; 30. 
 
 10. 
 
 His kingdom is in the world, thoui^h 
 not of the world. The groat Donatist 
 controversy in the African churcli dur- 
 ing the fourth and liflh centuries cen- 
 tured around this parable. The Catho- 
 lics, represented by Augustine, opposed 
 the strict discipline of the Donatists, 
 claiming that this parable taught that 
 the good and bad were to remain in 
 the church to the end of the world, and 
 hence that wicked men should be tol- 
 erated in the church. The Donatists, 
 on the other hand, holding to strict 
 cliurch discipline and to the purity of 
 the church from unworthy meaibcrs 
 so far as it was possible, truthfully re- 
 l)lied, that the parable had no b'jaring 
 on the controversy, for Clu-ist himself 
 declared the fldd is not the churcii, but 
 the ivorld. The chiidreu of the 
 Ai'icked one, or of einf, whether 
 among the professed friends or enemies 
 of Christ. 8ee Appendix. 
 
 3'(. The enemy that sowed them is 
 the devil, who is called in the pre- 
 cednig verse the wicked, or evil one. 
 The word cleuil means da}ulere)\ orfcd.se 
 acrii.sfi: See on ch. 4:1. In a sense 
 he is the author of all sin and the dis- 
 penser of error, eitlier personally or 
 throujrh his servants. 
 
 At this point Jesus pa-sses over the 
 proposal of the servants to pull up or 
 weed out the tares, and the answer of 
 the householder. The analogy, how- 
 ever, is so plain that it needs no com- 
 ment. Besides, what immediately fol- 
 lows implies that the righteous and 
 wicked are to be left in a mi>;ed con- 
 dition till the end of the world. The 
 rooting out of the tares does not refer 
 to the exclusion of the ungodly from 
 any particular church (1 Cor. .5 : 1:3), but 
 to the extirpation of them from the 
 world. Christ's kingdom is not one of 
 worldly conquest, but of spiritual tri- 
 umph. His servants are not to use car- 
 
 nal but spiritual weapons. They are 
 not to be persecutors, destroyers, and 
 avengers, but the messengers of peace. 
 The essential principle of religious free- 
 dom or soul-hberty is here involved. 
 Christ will attend to the rooting out of 
 the wicked from the world. His fol- 
 lowers must not undertake his work. 
 " Vengeance is mine ; I will repay, saith 
 the Lord," Rom. 12 : 19. 
 
 The harvest is the end of the 
 world, the end of the present dispen- 
 sation and of probationary time. Tlie 
 reapers are angels; the article should 
 be omitted. Aiitjel means me.S!fC)ige>\ and 
 the word is here applied to spirits wiio 
 are holy, and of a higher order than 
 man, Ps. 8 : .5. Compare ch. 25 : 31. 
 
 40. Gathered and burned ; so 
 shall it be, etc. Not only shall t u 
 wicked be separated from the righteou <, 
 like the t^ires from the wheat, but like 
 them they shall be burned. 
 
 41. The Son of Man is to be tlio 
 Judge, John .5 : 27. The angels are 
 his, and they shall go forth as his 
 official messengers to gather the wicked. 
 Ont of his kingdom. The world be- 
 longs to Christ (Ps. 3 : 8, 9), and the 
 dispensation of the Gospel bears a re- 
 lation to every human being, Mark 1(5 : 
 15. All things that offend. All 
 stumbling-blocks, or causes of offense, 
 whether of persons or thini^s. Zeoh. 
 1 : 3. And them that do iniquity, 
 not only that which causes ini>iuity, 
 but them that practice it. There shall 
 be a separation both of good and c\il 
 individuals and of good and evil thingfs. 
 
 42. Furnace of fire. This repre- 
 sents the punishment of the wicked, 
 which will consist of the most intoler- 
 able sufferiuirs. Wailing and gnash- 
 ing of teeth are the outward expres- 
 sions of extreme anguish, denoting the 
 extreme and unutterable distress of the 
 wicked, ch. 35 : 41. 
 
A.D. 28. 
 
 MATTHEW XIII. 
 
 196 
 
 sun ' in the kingdom of their Father. " Who hath 
 ears to liear, let him hear. 
 44 Again, the kingdom of heaven is like unto 
 " treasure hid in a field ; the which when a man 
 hath found, he hideth, and for joy thereof goeth 
 and * selleth all that he hath, and ^ buyeth that 
 field. 
 
 ver. 50 ; ch. 8. 12. 
 ' ch. 25. 34, 46; 
 
 Dan. 12.3; IC'or. 
 
 15. 41-54. 
 
 ch. 26. 29; Lk. 
 
 22. 29 ; Jam. 2. 5. 
 ' ver. 9. 
 
 Pro. 2. 2-5 ; 16. 
 
 16. 
 
 43. Then shall the righteous. 
 
 Then shall " tlie cliildrt-u of the king- 
 dom" shine forth as the sun, as it 
 breaks lorlli from a cloud, Dan. 12 : 3. 
 They shall no longer sojourn, as it were, 
 under a cloud, but shine lortli inex- 
 pressibly glorious. In the kingdom 
 of their Father. This is the heavenly 
 garner, answering to the born of the 
 w/ieat in verse 30 ; the new heavens and 
 the new earth whei-ein dwelleth righte- 
 ousness, 2 Pet. 3 : 13. The expression 
 is peculiar. It is the kingdom of their 
 Father, that spoken of in 1 Cor. 15 : 24, 
 at the consummation of all things. 
 Attend then to these solemn truths, and 
 act in view of them. 
 
 44. The parable of the hidden 
 TREASURE. Fouud in Matthew only. 
 How the kingdom of God must be va- 
 lued, and an interest in it secured. 
 
 44. This parable, and the two that fol- 
 low, were spoken to the disciples in the 
 house after the explanation of the Tares. 
 It will be found that while the four pre- 
 ceding parables were adapted to the pro- 
 miscuous multitude, these were specially 
 adapted to the disciples. Again is not 
 found in the best manuscripts. It was 
 not needed at the beginning of a new 
 series of parables. Treasure. A trea- 
 sure of gold, jewels, etc. Hid in a 
 field. Hidden in the field. A treasure 
 hidden in the field, was, as Lange sug- 
 gests, one left there without any special 
 owner. In the east, where the govern- 
 ments were despotic, and the country 
 was subject to revolutions, invasions, 
 and calamities of various kinds, the hid- 
 ing of treasures was common, aud so 
 lost through the absence or the death of 
 tlie o^vner, Job 3 : 21 ; Prov. 2:4; Jer. 
 41 : 8. Which a man hath found. 
 A man, probably digging for some pur- 
 pose in the field, found it. Dr. Thom- 
 son relates that some workmen, a few 
 years ago, while digging in a garden in 
 Sidon, found several copper pots con- 
 taining a large quantity of ancient gold 
 coin, which he supposes must have been 
 
 buried during the reign of Alexander the 
 Great, or immediately after. He also 
 says, that while multitudes in the east 
 are either secretly or openly searching 
 for treasures, yet it is remarkable that 
 they are always discovered accidentally. 
 — The Land mid the Book, vol. i. pp. 194- 
 197. He hideth it. He conceals it; 
 again hides the treasure, either by cover- 
 ing it again, or burying it elsewhere in 
 the field. For joy thereof. For joy 
 of the treasure ; or, as some would have 
 it, because of his joy, he goes and sells 
 all that he has, and buys the field. Thus, 
 according to Jewish law, he becomes the 
 legal possessor both of the field and its 
 treasure. Buying the field, and thus se- 
 curing the treasure, rather than taking 
 the treasure at once without purchasing 
 the field, was an element of honesty on 
 his part, and must have been so consid- 
 ered by the disciples. Jesus refers not to 
 an unheard-of occurrence. To have dis- 
 cussed the absolute right of the trans- 
 action would have been foreign to our 
 Savior's purpose, since the eagerness to 
 obtain the treasure at any cost is the 
 great point of comparison. 
 
 The grand desigji of the parable is to 
 show the earnestness and self-sacrificing 
 zeal necessary in obtaining heavenly 
 treasures. The centre of comparison is 
 found in the man obtaining the treasure 
 by any trouble and at any cost, however 
 great. 11\\& field represents the kingdom 
 of heaven as it is received into the heart, 
 T Cor. 3 : 21-23. The treamre, the bless- 
 ings of that kingdom, salvation, eternal 
 life. The man finding the treasure un- 
 expectedly, represents the fortuitous 
 discoverer of truth ; one who stumbles, 
 as it were, upon the truth, or to whom 
 the truth comes with awakening or con- 
 vincing power suddenly or unexpected!}'. 
 The woman of Samaria was a striking 
 example of this class, John 4 : 28, 29. 
 Compare also Isaiah's prophecy concern- 
 ing the gospel being extended to the 
 Gentiles, "I am sought of them that 
 asked not for me ; I am found of them 
 
196 
 
 MATTHEW XIII. 
 
 A.D. 28 
 
 45 Again, the kingdom of heaven is like unto ^ a 
 
 46 merchant man, ^ seeking goodly pearls : who, when 
 he had found " one pearl of great price, went ** and 
 sold all that he had, and bought it. 
 
 47 Again, the kingdom of heaven is like unto a net, 
 that was cast into the sea, and " gathered of every 
 
 48 kind ; which, when it was full, they drew to shore, 
 
 "ch. 19. 27, 28; 
 
 PhiI.3.7-9;Heb. 
 
 11. 24-26. 
 » Is. 55. 1 ; Kev. 3. 
 
 18. 
 I ch. 16. 26. 
 » Ps. 4. 6, 7. 
 "Pro. .3. 13-18; 8. 
 
 10, 19;Eph.3.8; 
 
 Col. 2. 3. 
 
 that sought me not," Isa. 65 : 1; Rom. 
 10 : 20. His liidiug the treasure, selUng 
 all that he had, and buying the held, re- 
 presents the giving up all, and receiving 
 Christ and his kingdom into the heart. 
 He has a receptive nature, he is in a pre- 
 pared condition to receive the truth, and 
 having discovered it, and appreciating 
 its value, he seeks first the kingdom of 
 God and his righteousness (ch. 6 : 33), 
 and takes it by force, ch. 11 : 13. The sud- 
 denness and the greatness of tlie disco- 
 very arouses his whole emotional nature 
 to its height, and he enters the kingdom 
 with great joy. 
 
 It is also analogous with the parables 
 of this chapter to interpret this as fol- 
 lows : The afield is the world ; the man, 
 the Son of Man ; the treasure, his chosen, 
 believing people; his txllbuj all, his be- 
 coming poor for our sake ; his baying the 
 field, the purchase of redemption by his 
 death and blood, thus becoming the Sa- 
 vior of his people and the Judge of all, 
 Ps. 2 : 8, 9 ; Phil. 2 : 9-11. Tlie joy of 
 the man, the joy set before him who en- 
 dured the cross, Heb. 12 : 2. 
 
 4.5, 4(j. The parable of tub pearl 
 OF GREAT PRICE. Found Only in Mat- 
 thew. How the kingdom of heaven 
 must be sought. 
 
 45. Merchant man. A merchant, 
 merchantiiian being now only used of a 
 trading vessel, as distinguished from a 
 6hip-of-war. Goodly pearls. The 
 pearl has from a most early period been 
 esteemed as a precious stone, and used as 
 an ornament. See on ch. 7 : (i. The mer- 
 chant was in search of goodly pearls, not 
 of inferior but of superior quality; not 
 defective, but perfect. 
 
 46. Onepearlof great price. This 
 was very superior, and worth more than 
 many other pearls which he had seen, 
 though they may have been goodly of 
 their kind. Almost fabulous prices were 
 sometimes paid for pearls of unusual 
 size and brilliancy. 
 
 The grand dempi of this parable is to 
 show the earnestness and whole-hearted- 
 
 ness with which salvation must be 
 sought. Its centre of comparison is 
 found in the merchant selling aU he had i 
 and buying the pearl. The merchant re- 
 presents the sincere inquirer after truth ; 
 the goodly pearls, wisdom, knowledge, 
 philosophy, religious truth, things with 
 which to satisfy the cravings of man's 
 higher spiritual nature; the pearl of 
 great price, the kingdom of God in the 
 heart, which may be expressed by eter- 
 nal life, or by the knowledge of God 
 and of Jesus Christ, whom he has sent 
 (John 17 : 3), or by Christ, who is to be 
 received and formed in the heart. Col. 
 1 : 27. The selling all and buying the 
 pearl represents giving up all to Christ, 
 who takes up his abode in the heart and 
 gives eternal life. Compare Prov. 2 : 
 '3-8; 23 : 23 ; Rev. 3 : 18. 
 
 Tills and the preceding parable pre- 
 sent two phases in men's reception of 
 the Gospel. To some it comes unex- 
 pectedly; others, conscious of their own 
 sinfulness and of the emptiness of earth- 
 ly things, seek for the true good, and, 
 guided by the Holy Spirit, lind it in 
 Chri.st. Mary, who had found the one 
 thing needful, is an example of the lat- 
 ter class, Luke 10 : 41, 42. 
 
 Or this parable may be interpreted as 
 follows : Merchant, is Christ ; the pearl 
 of great price, his chosen people ; selling 
 all and buying it, the laying aside of his 
 glory, his humiliation and death upon 
 the cross, by which redemption was se- 
 cured. 
 
 47-49. The parable of the fishing- 
 NET. Found only in Matthew. Nomi- 
 nal professors shall be finally separated 
 from the true, and punished. 
 
 47. Net. The word thus translated 
 means a drag-net, a net of the largest 
 size, and often of immense length, one 
 thrown into the sea, and drawn to the 
 shore. Every kind. Every sort or 
 species of tish. 
 
 48. Shore. The flat, sandy beach or 
 bank. The good — the bad. The 
 choice and valuable ; the maimed, putrid, 
 
A.D. 28. 
 
 MATTHEW XIII. 
 
 197 
 
 and sat down, and gathered the good into vessels, 
 
 49 but cast the bad away. So shall it be at the end of 
 the world : <• the angels shall come forth, and * sever 
 
 50 the wicked from among the just, ' and shall cast 
 them into the furnace of fire : there shall be wailing 
 and gnashing of teeth. 
 
 51 Jesus saith unto them, Have ye understood all 
 
 '' ver. 44. 
 
 ' ch. 22.9, 10; 25. 
 
 1-1. 
 •> ver. 39. 
 o ch. 22. 12-14 ; 25. 
 
 5-12,32; 2The8. 
 
 1.7-10; Rev. 20. 
 
 12-15. 
 ' ver. 42. 
 
 and worthless. So also may be included 
 in tlie two classes tlie clean and the un- 
 clean, Lev. 11 : 9-11. This parable was 
 very appropriate to his disciples, both 
 because some of them had been fislier- 
 men, and because they were called to be 
 fishers of men. Some suppose the pa- 
 rable founded on some actual occur- 
 rence, of which the disciples had know- 
 ledge, similar to that described in Luke 
 .5 : 4-11. " Some must row the boat, 
 some cast out the net, some on the 
 sliore pull the rope with all their 
 strength, others throw stones and beat 
 the water round the ends, to frighten 
 the fish from escaping there ; and, as it 
 approaches the shore, every one is ac- 
 tive in holding up the edges, drawing it 
 to land, and seizing the fish. This is the 
 net (the great drag-net) which gathered 
 of every kind, and, when drawn to the 
 shore, the fishermen sit dovm and gather 
 the good into vessels and cast the bad 
 away. I have watched this operation 
 throughout a hundred times along the 
 shore of the Mediterranean." — Dr. 
 Thomson, The Land and the Jhok, vol. ii. 
 p. 80. 
 
 49, .50. Jesus adds a partial interpreta- 
 tion. So shall it be at the end of the 
 world, at the end of the present dis- 
 pensation, at the final judgment. The 
 grand design of the parable is to teach 
 the final separation of false professors 
 from the true, and their awful destruc- 
 tion. The coitre of comparison is found 
 in gathering the good into vessels and 
 casting the'bad away. T/ie net repre- 
 sents the church, with its ministers, in- 
 strumentalities, and ordinances ; the sea, 
 the world, into which the gospel-net is 
 cast; the fish taken, the members of 
 churches, consisting of persons of all 
 classes in society, and of all nations, in- 
 cluding the truly pious, the deceived, 
 and the hypocritical. The shore repre- 
 sents the shore of time, the limit of the 
 gospel dispensation, when will occur the 
 final judgment. The good fish are true 
 
 Christians ; the bad are false professors. 
 When the angels, as represented in 
 the parable of the tares (ver. 41), shall 
 sever the wicked from among the 
 just. It is noticeable that fishermen are 
 not mentioned in the parable. It was 
 not Christ's design to bring his minis- 
 tering servants prominently into view in 
 this connection. The vessels into which 
 the good fish are gathered are the hea- 
 venly mansions (John 14 : 2), the king- 
 dom prepared from the foundation of 
 the world, ch. 25 : 34. Casting the bad 
 away represents their everlasting destruc- 
 tion from the presence of the Lord (2 
 Thess. 1 : 9). The intensity of their suf- 
 ferings is represented in verse 42, by the 
 terrible figures, a furnace of fire, wailing 
 and gnasliing of teeth. A fitting close 
 to this series of parables. 
 
 A re-examination of this parable, 
 several years after the above was writ- 
 ten, leads me to modify my former 
 interpretation. It is the kiyigdom of 
 heaven (ver. 47), or the gospel dispen- 
 sation, which is represented by the net. 
 Under its influence are all classes. It 
 separates men into the bad and the 
 good. The gospel proves a savor of 
 death unto death, or of life unto life. 
 It is thus preparing men for the judg- 
 ment, when tlie final separation will 
 be made. This parable and that of 
 the tares are similar, and yet diflTerent. 
 That principally illustrates the present 
 intermixture of the good and bad; and 
 teaclies that we must not take the 
 Judge's work into our own hands, and 
 attempt to destroy the ungodly from 
 the world. But in this the influence of 
 the gospel upon men in this world is 
 incidentally, and the final separation 
 of the righteous and the wicked is 
 principally, illustrated. 
 
 51-53. A GENERAL CONCLUSION OF 
 
 THESE PAR,4.BLES, in which hc exhorts 
 his disciples to an intelligent and faith- 
 ful use of the treasures of truth, follow- 
 ing his example in their instructions. 
 Only in Matthew. 
 
 51. Have ye understood all these 
 things ? Not only the parables which 
 
198 
 
 MATTHEW XIII. 
 
 A.t 28. 
 
 these things ? They say unto him, Yea, Lord. 
 53 Then said he unto them, Therefore every s scribe 
 •" which is instructed unto the kingdom of heaven is 
 like unto a man that is an householder which 
 bringeth forth out of his treasure ' things new and 
 
 e Ezra 7. 6. 
 
 " Ecc. 12. 9-11 ; 
 
 Col.3, 16;2Tim. 
 
 3. 16, 17. 
 i John 13. 34; 1 
 
 John 2. 7, 8. 
 
 he had expounded in whole or in part, 
 but also those which he had not ex- 
 pounded. Yea, Iiord. They thought 
 they understood them, and doubtless 
 they did to a certain extent ; but not so 
 fully as afterward, under the enlighten- 
 ing influences of the Holy Spirit. They 
 were to understand (ver. 11) and unfold 
 them to men. The words, Jesus saith 
 unto them and Lord, are wanting in 
 the best manuscripts. 
 
 These seven parables had opened a 
 broad field of practical religious truth 
 before them. The opening parable was 
 followed by two series of three each, the 
 first series closing his parables to the 
 multitude, the second spoken privately 
 to his disciples, and connected with the 
 first series by the interpretation of the 
 tares. A close similarity has been no- 
 ticed between the tares and the fishing- 
 net, between the mustard-seed and the 
 leaven, and between the hidden treasure 
 and the pearl of great price. Four 
 great channels of truth and thoughtful 
 instruction are thus opened : First, The 
 various classes of hearers and their dif- 
 ferent receptions of truth, the causes 
 and consequences in this world (the 
 sower). Second, The self-developing 
 and growing power of truth, on the one 
 hand, and its assimilating and subduing 
 power, on the other, in individuals, com- 
 munities, and the world (mustard-seed 
 and leaven). Third, The supremacy of 
 the truth, of Christ and the Gospel, over 
 the whole moral, intellectual, and emo- 
 tional being of his followers (the hidden 
 treasure and pearl of great price). 
 Fourth, The two great classes of per- 
 sons in the world, their spiritual origin, 
 the divine treatment toward the wicked 
 in this world, resulting in their final de- 
 struction in another ; and since the wick- 
 ed are found even in the church, escap- 
 ing the scrutiny of men, they shall be 
 finally and surely separated and destroy- 
 ed with the openly wicked at the day of 
 judgment (the tares and fishing-net). 
 
 Some suppose that these seven para- 
 bles present a bird's-eye view of the in- 
 ner life of the church, from its first sow- 
 ing to its final consummation. But all 
 
 such attempts have been marked with 
 inconsistencies and caprice. The main 
 object of parables is not prophecy, but 
 instruction; not to reveal the history, 
 but the mysteries of Christ's kingdom. 
 They indeed foretell, but foretelhng is 
 rather the means to the end ; and only 
 what is necessary to the instruction im- 
 parted. 
 
 52. Therefore connects this verse 
 with the last, as a practical improve- 
 ment : You say you understand all these 
 things ; well, then, consider your duties 
 as scribes, instructed in the kingdom of 
 heaven, and as 1 have taught you, so do 
 ye teach others. This he enforces by 
 the similitude of a householder. Every 
 scribe. The Jewish scribe was a tran- 
 scriber and interpreter of the law. The 
 conception of scribe Jesus here trans- 
 fers to religious teachers and disciples 
 in his kingdom, eh. 23 : 2 ; John 9 : 38. 
 Instructed. Literally, discipled, one 
 converted to and taught in the truths 
 and doctrines of Christ's kingdom. 
 Every teacher or disciple thus taught is 
 like a householder, a master of a 
 house. Christ is the great householder 
 (ch. 10: 2.5; 13 : 27, 37); ministers as his 
 ambassadors are especially householders 
 under him. His treasure. From his 
 i^tore, of grain, provisions, supplies, etc. 
 This represents the store of sj)iritual, 
 experimental, and practical knowledge 
 of gospel doctrines, duties, and ordi- 
 nances. New and old. New and old 
 supplies; products of this and former 
 years. Thus the spiritually instructed 
 teacher in the Gospel will bring forth 
 truths of every kind adapted to every 
 class of hearers. Old truths under the 
 Law, n^w truths under the Gospel ; old 
 truths long familiar, new truths, not 
 known before to the hearers; and old 
 truths, as expressed in certain set forms, 
 and hence in certain phases; new, that is, 
 the same truths reproduced in new and 
 living forms, and presented in a new 
 light. 
 
 .53. Finished these parables. 
 These words atford an additional proof 
 that the seven preceding parables were 
 spoken at one time ; and the words, de- 
 
A.D. 28. 
 
 MATTHEW XIII. 
 
 190 
 
 53 old. And it came to pass, that when Jesus had 
 
 finished these parables, he departed thence. 23- Lk 4'l6 23 
 
 -..-,_ , ' Ps'. 22. 22; 40.9; 
 
 Jesus teaches, and ts rejected, at Nazareth. lo. 
 
 54 ''AND when he was come into his own country, 
 ' he taught them in their synagogue, insomuch that 
 they were astonished, and said. Whence hath this 
 
 55 man this wisdom, and these mighty works ? Is not 
 this the carpenter's son ? ""Is not his mother called 
 Mary ; and " his brethren ° James, and Joses, and 
 
 56 Simon, and Judas ? and his sisters, are they not all 
 with us ? Whence then hath this man all these things ? 
 
 »ch. 1. 18-20; Ac. 
 
 1. 14. 
 ' ch. 12. 46 ; Mk. .3. 
 
 .31 ; 6. 3 ; Lk. a 
 
 19; John 2. 12; 
 
 7. 3, 5, 10 ; 1 Cor. 
 
 9. 5. 
 
 'Mk. 15. 40; Gal. 
 1. 19. 
 
 parted thence, that they were spoken 
 at oue place. Leaving Capernaum, he 
 crosses the Sea of Galilee (Mark 4 : 35), 
 stills the tempest, heals the demoniacs 
 at Gadara, returns, performs certain mi- 
 racles, and goes to Nazareth. 
 
 54-58. Jescs revisits Nazareth 
 AND IS AGAIN REJECTED, Mark 6 : 1-6. 
 Compare the account of his first rejec- 
 tion in Luke 4 : 16-29, just before his re- 
 moval to Capernaum, ch. 4 : 13. 
 
 54. His owa country. Nazareth 
 and its vicinity, where he was brought 
 up. See on ch. 2 : 23. In their syna> 
 gogue. SjTiagogue means an assembly, 
 congregation, and is applied to a religious 
 gathering having certain religious pow- 
 ers (Acts 9 : 2; 13 : 43), and to the place 
 where the Jews met for worship on or- 
 dinary occasions, ch. 6 : 2, 5 ; Luke 7 : 5. 
 In this case it was doubtless both in 
 their stated meeting, and also in the 
 place built for tlieir religious gatherings. 
 See on ch. 4 : 23. Mark (6 : 2) says it was 
 upon the Sabbath. How much in keep- 
 ing with the compassion of Jesus to 
 visit his townsmen again and preach 
 to them the Gospel after their former 
 ungrateful treatment! Astonished. 
 Struck with amazement. Tlicy were 
 amazed that their former humble towns- 
 man should speak in such a manner, and 
 perform such miracles. Their wonder 
 had, as is often the case, a hardening 
 effect ; they were jealous, envious, and 
 offended, ver. 57 ; Acts 13 : 41. Whence 
 then hath, etc. ? Tliey acknowledge 
 his wisdom and his miracles, but by 
 their questions imply that such wisdom 
 and works looked suspicious in one of 
 such humble condition and advantages. 
 They would not accept them as his own, 
 yet they could not account for them. 
 
 55, 56. The carpenter's son. Caj- 
 
 pcnter is here used in the widest sense, 
 one who does all kinds of work in wood. 
 The question is not one of contempt so 
 much as of surprise ; for the occupation 
 of carpenter has always been regarded 
 as among the most respectable manual 
 employments. His old neighbors re- 
 garded Jesus not as inferior to them- 
 selves, but only as their equal. The evi- 
 dences of his superiority excited their 
 envy and wonder, and these evidences 
 they would question and reason away. 
 
 His brethren, James and Jo- 
 ses, and Simon and Judas, and 
 his sisters. Some suppose these to 
 have been his cousdiis ; otliers, that they 
 were his half-hvothers, children of Jo- 
 seph by a former marriage ; and others 
 stUl, his own brothers, the younger chil- 
 dren of Mary. The latter view is the 
 coiTect one, which will appear from the 
 following : 
 
 1. The brothers of Jesus are mentioned 
 in the following passages : ch. 12 : 46, 
 47 ; 13 : 55, 56 ; Mark 3 : 31, 32 ; 6 : 3 ; 
 Luke 8 : 19, 20 ; John 2 : 12; 7:3, 5, 10 ; 
 Acts 1 : 14; 1 Cor. 9:5; Gal. 1 : 19. 
 
 2. There is nothing in the language or 
 connection of any of these jiassages de- 
 manding that these persons should not 
 btt regarded as real literal brothers of 
 Jesus. The presumption is therefore 
 tliat they were. 
 
 3. It is not certain from the New Tes- 
 tament that Jesus had any cousins ac- 
 cording to the flesh. John 19 : 25 is tlie 
 only passage on which such an opinion 
 can be grounded. '■'^Hvi motlter's sister^' 
 evidently does not refer to Mary, the 
 wife of Cleo'pas, for we can not suppose 
 two Marys in one family without any 
 other designation. By comparing Mark 
 15 : 40, the opinion of several eminent 
 critics seems probable, that Salome a 
 
200 
 
 MATTHEW XIII. 
 
 A.D. 38 
 
 57 And they p were offended in him. But Jesus said 
 
 I" ch. 11. 6. 
 unto them, i A prophet is not without honor, save 4. 44. ' 
 
 meant. Yet tliid is uncertain in the 
 light of ch. 27 : 55; for ma7iy women 
 were there. 
 
 4. In every instance in the Gospels, 
 except in John ch. 7, the brotliers of Je- 
 sus are mentioned in connection with 
 liis mother ; and since mother is taivcu in 
 the literal sense, so brothers should be 
 also. In cli. 13 : 50, the force of our Sa- 
 vior's declaration depends greatly on the 
 fact that they were Uterally his brothers. 
 To suppose them to be the sons of Al- 
 pheus, who is re_garded the same as Cleo- 
 pas (John 19 : 3o), is to suppose tliein to 
 have been among tlae apostles. 
 
 .5. But this could not have been the 
 case ; for they did not believe in Jesus f or 
 some time after the appointment of the 
 apostles, John 7 : 3, 5, 10. In x\cts 1 : 14 
 they are distinguished from the apos- 
 tles, and therefore could not have been 
 of them. In Gal. 1 : 19, James, tlie 
 Lord's brother, does not point neces- 
 sarily to James the apostle ; for that 
 passage may mean, according to Dr. 
 Schatf and others, " But no other of the 
 apostles (besides Peter) did I see, only 
 James, the Lord's brother." The names 
 of our Lord's brothers were very com- 
 mon among the Jews, and therefore it is 
 not strange that we find them among 
 the children of Alpheus, and the apos- 
 tles. We have even among the latter 
 two Jameses, two Simons, and two Ju- 
 dases. 
 
 6. That they were children of Mary, 
 and not of a former wife of Joseph, ap- 
 pears evident from the fact that with 
 one exception they are always, in the 
 Gospels, associated with her ; and also 
 that, if they were the elder children of 
 Joseph, then Jesus would not be the 
 heir to David's throne. It has been ob- 
 jected to this view that Jesus (John 19: 
 36), committed the keeping of his mo- 
 ther not to these brethren, but to the 
 apostle John. It may be answered, 
 that his brethren did not fully believe 
 on him till after the resurrection ; and 
 that John, being the most intimate 
 bosom friend of Jesus, could better take 
 his place than any other person. We 
 therefore conclude that the brothers and 
 sisters here mentioned by the people of 
 Nazareth were the younger children of 
 Mary, the mother of Jesus. See on ch. 
 
 12 : 46. Thus, the perpetual virginity 
 of the mother of Jesus, as held by many 
 Protestants, and by the Catholic and 
 Greek church as an article of faith, is 
 without scriptural foundation. This 
 view is very fully and clearly developed 
 by Dr. Schalf, in Lange's Commentary, 
 Matt. 13 : 53-58. 
 
 57. Oflended in him. Rather, at 
 him, as an occasion of dissatisfaction 
 and dislike. The meaning is, They took 
 otfeuse at him, who in his humble birth 
 and circumstances was in no way supe- 
 rior to themselves, and yet who seemed 
 so far to excel them in wisdom and 
 mighty works. They were too proud 
 and envious to receive him as their 
 teacher, much less to regard him as the 
 Messiah. See on ch. 11 : 0. Jesus 
 does not resent their treatment, but ac- 
 counts for it by what seems to be a pro- 
 verbial expression, A prophet is not 
 without honor, etc. This contained 
 a general truth, a fact in human experi- 
 ence, of which the treatment of Jesus 
 in the present instance was an example. 
 He had exercised before them his pro- 
 phetical office, both in teaching and per- 
 forming miracles, yet they reject him. 
 They w-ere so familiar with his earthly 
 relations and circumstances that they 
 were absorbed with these, and neglected 
 to view him in his spiritual character, in 
 his public acts, and in his divine author- 
 ity. A stranger sees the public and 
 spiritual acts of a prophet, and recog- 
 nizes his heavenly character ; but neigh- 
 bors and acquaintances fix their thoughts 
 iipon his earthly relationships, to a par- 
 tial or a total exclusion of his higher 
 excellences, and thus come to a wrong 
 conclusion. Prejudice, rejection, are 
 the result. Somewhat similar to this 
 language of Jesus are the proverbs, 
 " Familiarity breeds contempt ;" " Dis- 
 tance lends enchantment to the view." 
 That Jesus as a prophet should receive 
 such treatment, was highly unreasonable 
 and wicked on the part of his former 
 neighbors and acquaintances. His wis- 
 dom and his miracles should have ovit- 
 come all prejudice and unbelief. His 
 own house. His own family; those 
 with whom he was brought up from 
 childhood, John 7 : 3-5. 
 
 58. He did not many mighty 
 
A.D. 28. 
 
 MATTHEW XIII. 
 
 201 
 
 58 in his own country, and in his own house. And 
 ' he did not many mighty works there because of 
 their unbelief. 
 
 Mk. 6. 5, 6. 
 
 works, not many miracles. The reason 
 of this was their unbelief, which was 
 brought to view in the preceding verse. 
 , We are not to suppose that lie refused 
 to perform miracles. They were too 
 proud and envious to recognize his 
 power publicly by bringing their sick to 
 him, and too unbelieving to expect cures 
 ^ven if they brought them. Unbelief wns 
 at the bottom ; for had they believed, 
 their pride, envy, prejudice, would 
 have vanished. Bringing their sick to 
 him would have been an evidence of 
 faith in his power ; hence we may con- 
 clude that but few brought them. Mark 
 (6 : 5) notices the more intimate con- 
 nection of faith with his miracles. " He 
 could there do no mighty work." He 
 had the power to perform miracles, but 
 for moral reasons he could not exercise 
 it. As he can not with propriety save 
 without faith, so he could not heal with- 
 out faith. There was not a physical, 
 but a moral impracticability. 
 
 1. Like Jesus, let us sow seed beside 
 all waters ; in the house, in the open air, 
 by the sea-side, vers. 1^5 ; Ecel. 11 : 1. 
 
 2. Nature and human experience have 
 in them many parables which we should 
 use in the illustration of truth. Many 
 earthly things are types and figures of 
 the spiritual and heavenlv, vers. 4-8 ; 
 Reb. 8:5; 9 : 33. Compare Ezekiel's 
 vision of a city and temple, Ezek. chs. 
 40-48, and John's vision of the new 
 Jerusalem, Rev. chs. 21, 22. 
 
 3. While God makes truth sufficiently 
 plain to those of a humble, teachable 
 spirit, he gives opportunity for stum- 
 bling to those who will not come to the 
 knowledge of the truth that they may 
 be saved; ver. 11 ; 2 Thess. 2 : 10-12. 
 
 4. If we would have more light and 
 grace, we must improve what we already 
 have, ver. 12 ; Ps. 36 : 9 ; 1 John 2 : lO"; 
 Matt. 2.5 : 26-29. 
 
 5. He that receives the word of God 
 only in its outward form is still in spiri- 
 tual darkness, vers. 13, 14 ; Dent. 29 : 
 3-4 ; John 9 : 39-il ; 2 Cor. 3 : 1.5, 16. 
 
 6. Hardness of heart is a fruit of sin, 
 to which obstinate sinners are justly 
 
 given over, ver. 15 ; Rom. 1 : 28-31 ; 2 
 Thess. 2 : 11, 12 ; 2 Tim. 3 : 13. 
 
 7. Happy are they who see and hear 
 Christ in his word ; for they see in re- 
 ality and fulfillment what prophets saw 
 only in vision, vers. 16, 17 ; Prov. 8 : 3, 
 4 ; 1 John 1 : 1^. 
 
 8. The Gospel should be preached to 
 all classes of persons, though none will 
 be savingly benefited but they who re- 
 ceive it in an honest and good heart. 
 Let all take heed how they hear, vers. 
 19-23 ; Mark 16 : 15, 16. 
 
 9. However faithfully the Gospel may 
 be preached, careless and thoughtless 
 hearers grow harder and harder, and 
 more and more under the infiuence of 
 the devil, ver. 19 ; 2 Cor. 2 : 16 ; James 
 1 : 23, 24. 
 
 10. It is not enough that truth excites 
 the feelings and arouses the emotion 
 without taking possession of the whole 
 heart, vers. 20, 21. 
 
 11. Joy is not always the best sign of 
 conversion, ver. 20 ; ch. 7 : 20. 
 
 12. We must expect trials if we enter 
 into the service of Christ, ver. 21 ; Mark 
 10 : 29, 30. 
 
 13. Many serious imprcf sions and deep 
 convictions are checked by the cares and 
 the love of the world, ver. 22 ; ch. 19 : 
 22 ; 1 John 2 : 15-17 ; Rom. 8 : 13. 
 
 14. Where the word of God is under- 
 standingly and tnily received into the 
 heart, the soul is subjected and united 
 to Christ and brings forth fruit to God, 
 ver. 23 ; John 15 : 4, 7, 8 ; Ps. 126 : 6. 
 
 15. Christ never intended that his dis- 
 ciples should engage in religious pei-se- 
 cutions, or that they should exterminate 
 error by exterminating errorists, ver. 
 28-30 ; 2 Cor. 10 : 4. 
 
 16. God spares the wicked for the sake 
 of the righteous who dwell among them, 
 ver. 29 ; Gen. 18 : 26-32 ; Isa. 1 : 9. 
 
 17. The word of God is a living seed 
 not returning unto him void, vers. 31, 
 32 ; Isa. .55 :' 11 ; John 6 : 63. 
 
 18. In the work of the Lord we should 
 not despise the daj' of small things, but 
 rather expect great endings from small 
 beginnings, vers. 31, 32 ; Isa. 41 : 14-16 ; 
 51 : 1^ ;'60 : 22. 
 
 19. Christianity has a hidden power in 
 renewing and transforming the charac- 
 
202 
 
 MATTHEW XIV. 
 
 A.D. 29. 
 
 Herod holds Jesus to he John the Baptist, tchom he had 
 put t^ death. 
 
 • Mk. 6. 14, 21-29 : 
 XIV. AT that time * Herod the tetrarch heard of the Lk. 9. 7. 
 
 ter and lives of men, and tlie state and 
 condition of the world, ver. 33 ; Ps. 
 119 : 11 ; Dan. 2 : 44, 45 ; Mark 4 : 26-29 ; 
 2 Cor. 3 : 18 ; 1 Pet. 1 : 3, 4. 
 
 20. The Gospel reveals to us mysteries 
 which from eternity had been hid in 
 God, ver. 35 ; Rom. 16 : 25, 26 ; 1 Cor. 
 2 : 9, 10 ; Col. 1 : 26. 
 
 21. The devil and his agents are ever 
 busy in sowing error, and such is tlie 
 natural soil of the human heart that 
 they spring up without cultivation, vers. 
 25, 38 ; Acts 20 : 28-30 ; James 3 : 15. 
 
 22. Since error is often made to re- 
 semble the truth, as false professors do 
 the true, it becomes us to take lieed 
 how and what we hear, ver. 38 ; Mark 
 4 : 24 ; 2 Cor. 9 : 13-15 ; PhU. 3:2; 
 2 Tim. 3 : 5. 
 
 23. The Gospel dispensation is to have 
 an end, when every man's destiny is to 
 be lixed according to his true character 
 in the sight of God, vers. 39-43 ; ch. 24 : 
 30, 31 ; 2 Cor. 5 : 10 ; 2 Pet. 3 : 10 ; Rev. 
 22 : 11, 12. 
 
 24. The punishment o^ the wicked 
 shall be unspeakably great, ver. 43 ; Nah. 
 1:6; Rev. 20 : 13-'l.5. 
 
 25. The state of the righteous will be 
 unspeakably glorious, ver. 43 ; 1 John 
 3:2; Rev. 22 : 5. 
 
 26. A discovery of the vvorth of- tlie 
 soul and the value of heavenly trea.sures 
 will do us no good except wegive up all 
 to Christ, ver. 44 ; Luke 14 : 33. 
 
 27. Seeking salvation will avail no- 
 thing except we seek aright; none seek 
 aright except with the whole heart ; and 
 
 1 none with the whole heart except they 
 'value Christ above all things, vers. 4.o, 
 
 4() ; Job 28 : 12-18 ; Prov. 2 : 4, 5 ; Jer. 
 
 29 : 13 ; Phil. 3 : 7-9. 
 
 28. We must expect a mixture of evil 
 with good in the churches of Christ, 
 vers. 47, 48 ; John 6 : 70 ; 2 Pet. 2 : l-:i 
 
 29. Churches should maintain a strict 
 discipline, though they may not expect 
 to free themselves entirely from unwor- 
 thy members. Many of these can be 
 certainly discovered only by the Searcher 
 of hearts, ver. 47, 48 ; i Cor. 5 : 13 ; 
 2 Thess. 3 : 14, 15 ; Rev. 2 : 23. 
 
 30. Let not hypocrites and false pro- 
 fes.sors think they are safe because they 
 
 are among Christ's visible followers; a 
 final separation is to take place, vers. 49, 
 50 ; Job 27 : 8 ; Rev. 21 : 27. 
 
 31. Christ has set us an example of 
 teaching by parables and illustrations, 
 vers. 3, 52. 
 
 32. Ministers and all religious teachers 
 should be learners at the feet of Jesus, 
 making his word their own, and bringing 
 forth newly-discovered truth with the 
 old, according to the capacity and wants 
 of their hearers, vers. 51, 52 ; Prov. 10 : 
 20, 21 ; Col. 3 : 16 ; 1 Tim. 4 : 14-16. 
 
 33. Like Jesus, we should bring the 
 words of life to the unconverted of our 
 own friends and neighbors, ver. 54. 
 
 34. Infidels and skeptics, like the in- 
 habitants of Nazareth, seek to account 
 for spiritual things by natural causes, 
 and failing in this are oftended with 
 Christ, and reject him and his Gospel, 
 vers. .55-57 ; Luke 2 : 34 ; Acts 17 : 18. 
 
 35. How great the condescension of 
 Jesus, the Son of the Great Carpenter 
 of the Universe (Heb. 3 : 4), in that he 
 became the Son of Joseph, the humble 
 carpenter of Nazareth, ver. 55 ; Phil. 
 2 : 6-8. 
 
 36. To judge of persons by their wealth, 
 relatives, and outward circumstances, 
 and not by their character and conduct, 
 is a mark of pride, prejudice, and httle- 
 ness of mind, ver. 57 ; John 7 : 41, 52. 
 
 37. Unbelief is the great obstacle in 
 the way of personal salvation, and the 
 conversion of the world, ver. 58 ; John 
 16: 9. 
 
 CHAPTER XIV. 
 
 Matthew records the death of John 
 the Baptist, and the consequent relation 
 of Jesus to Herod ; the withdrawal of Je- 
 sus and his miracles, exhibiting his power 
 over the materials and elements of nature. 
 
 1, 2. The effect of the fame of 
 Jesus on Herod, Mark 6 : 14-16 ; Luke 
 9 : 7-9. 
 
 1. At that time. A general expres- 
 sion, meaning, at that season or period, 
 about that time. See 12 : 1. Herod» 
 Herod Antipas, the son of Herod th« 
 Great, who slew the children at Bethle- 
 hem. See on ch. 2 : 22. When the 
 
A.D. 29. 
 
 MATTHEW XIV. 
 
 203 
 
 fame of Jesus, and said unto his servants, ' This is 
 John the Baptist ; he is risen from the dead ; and 
 therefore miglity works do show forth themselves 
 in him. 
 
 " For Herod had laid hold on John, and bound 
 him, and put him in prison for Herodias' sake, " his 
 brother Philiji's wife. For John said unto him. 
 
 • eh. 16. 14. 
 
 " Mk.6 . 17-20 ; Lk. 
 3. 19, 20; ch. 4. 
 12. 
 
 • Lk. 3. 1. 
 
 kingdom of his father was divided be- 
 tween bim and bis brothers, Arclielaus 
 and Herod Philip, he reecived the title 
 of tetrarch, a Greek word, meaning a 
 ruler of a fourth jmrt, and whieli became 
 a common title for those who governed 
 any part of a province, subject only to 
 the Roman emperor. Hence, in general 
 and popular language he was also styled 
 "king." See ver. 9. His dominions 
 comprised (ialilee and Perea. See vers. 
 6, 11. 
 
 Heard the fame of Jesus. He 
 heard of Jesus in connection with the 
 preaching of the twelve, cb. 10 : .5; 
 Mark 6 : 7, 13, 14 ; Luke 9 : 1, 6, 7. It 
 is probable that Herod was residing at 
 Macha-rus, a frontier fortress near the 
 Dead Sea, between Perea and Arabia, 
 where John the Baptist was in prison. 
 This, in connection with his voluptuous 
 life, and his murder of John, which 
 must at least have startled bis con- 
 science and made him uneasy, will ex- 
 plain bow Herod seems now to have 
 heard of Jesus for the first time. If he 
 had heard before of bim, it produced no 
 impression on his mind; but now the 
 fmne of Jesus, the report of his miracles 
 and preacliing, at once arrested his atten- 
 tion, and produced anxiety in a mind 
 filled with superstition and tortured by 
 a guilty conscience. 
 
 2. His servants. His attendants, 
 ministers, courtiers. He is risen 
 from the dead. Thus the guilty 
 conscience of Herod led bim to imagine. 
 Dead refers not to a mere state or con- 
 dition, but to persons in that state, /rowi 
 anMiig the dead. Some suppose tliat 
 Herod was a Sadducee, from comparing 
 ch. 16 : 6 with Mark 8 : 15, and that his 
 guilt and fears now made him a coward- 
 ly believer in the doctrine of the resur- 
 rection. Infidels and skeptics have been 
 known to renounce their unbelief in 
 times of danger. Therefore. On ac- 
 count of tiiis, because be is risen. 
 Mishty Avorks do show forth 
 themselves in him. Rather, The-se 
 powers work, or, are active, in him. John 
 
 did not work miracles (John 10 : 41) ; 
 but now, Herod reasons, these powers 
 of working them are active in bis per- 
 son on account of his rising from the' 
 dead. He imagines John as having 
 come forth from the dead, wbicli would 
 liave been a miracle, and as having ac- 
 quired on account of it new spiritual 
 and miraculous power, which be regards 
 as in harmony with such a supposition. 
 His fears may have been excited lest Je- 
 sus might become a political rival, or 
 lest his superhuman power might be di- 
 rected against him. 
 
 3-12. Account of the imprison- 
 ment AND DEATH OF JoHN, Mark 6 : 
 17-29. 
 
 3. For. This is explanatory of what 
 Matthew bad just stated concerning 
 Herod in reference to John. For He- 
 rodias' sake. "A princess was the 
 foe of tlie latter Elijah, as Jezebel of 
 the former.'* — Bengel. Herodias was 
 grand-daughter of Herod the Great, 
 daughter of Aristobulus, and niece of 
 Herod Antipas. Brother Philip. 
 Not the tetrarch of Iturea (Luke 3 : 1), 
 but another brother who lived in pri- 
 vate life, having beeu'disinberited by his 
 father. He also was uncle to Herodias, 
 whom be married. But she, preferring 
 royalty, left him, and married Herod 
 Antipas, who, to make way for her, di- 
 vorced bis own wife, the daughter of 
 Aretas, king of Arabia, supposed to bo 
 the one mentioned by Paul in 2 Cor. 
 11 : 32. 
 
 4. It is not lawful, etc. Yor, first, 
 she was the wife of Pliilip, who was still 
 living; .secmid, Herod's wife, the daugh- 
 ter of Aretas, was also living ; tfdrd, by 
 marriage Herodias was the sister-in-law 
 of Herod, and by Jewish law a person 
 was forbidden to marrv his brother's 
 wife. Lev. 18 : 16 ; 20 : 2f. This incident 
 strikingly illustrates the eliaracter of 
 John as a consistent and faithful re- 
 prover and preacher of righteousness. 
 He preached as plainly to those in kings' 
 palaces as to the inhabitants of the wil- 
 derness. 
 
204 
 
 MATTHEW XIV. 
 
 A.D. 29. 
 
 5 " It is not lawful for thee to have her. And when 
 he would have put liim to death, he feared the 
 multitude, ^ because they counted him as a prophet. 
 
 6 But when Herod's > birtliday was kept, the daughter 
 of Herodias danced before tliem, and pleased Herod. 
 
 7 Whereupon he promised with an oath to give her 
 
 8 whatsoever she would ask. And she, being be- 
 fore instructed of her mother, said * Give me here 
 
 " Le. 18. 16 ; 20. 21. 
 '^ch. 21. 2ti; Mk. 
 
 1]. 30-32; Lk.20. 
 
 6. 
 y Ge. 40. 20. 
 
 Pro. 29. 10. 
 
 5. When he Avould have put 
 him to death. Or, rather, dedriiu/ to 
 put him to death. Mark adds the inter- 
 esting fact that at tirst John produced 
 a deep impression on Herod's mind, 
 who regarded him as a holy and just 
 man, and, hearing him gladly, did many 
 things, and saved his life from the ma- 
 lice of Herodias, Mark 6 : 19, 20. Mat- 
 thew, passing this by in silence, states 
 the changed condition of Herod's mind, 
 when lie was desirous of putting John 
 to death, caused, doubtless, by the con- 
 stant influence of Herodias, and by the 
 truth, which hardens when it docs not 
 soften ; and was now only prevented by 
 the popularity of John witli the multi- 
 tude, wlio regarded him as a propliet. 
 Tliese two accounts are thus perfectly 
 consistent, and throw light on each 
 other. Josephus, probably being aware 
 of no other grounds, gives only political 
 reasons, that Herod was afraid lest John 
 might raise a rebellion, and, to prevent 
 any such mischief, he caused him to be 
 imprisoned and put to death. There is 
 no difficulty in supposing this also to 
 be true ; for Herod may have acted from 
 a variety of motives, both political and 
 private. He did fear on account of tiie 
 popularity of John with the people, 
 and he may have feared lest the people 
 might be aroused against him througli 
 the influence of John, on account of 
 his unlawful marriage. The reproof of 
 John and tlie influence of the malicious 
 Herodias were, however, the private and 
 excitinsr grounds of his action. 
 
 6. Birthday. Birthday festivities 
 or celebration. Gen. 40 : 30. This, from 
 Mark 6 : 21, appears to have been given 
 to the nobility of Galilee. It doubtless 
 took place at Machaerus, where John 
 was imprisoned, and it is vei-y probalile 
 that Herod was at this time engaged in 
 the war which Aretas, king of Arabia, 
 declared against him on account of the 
 insult to his daughter. Dausrhter of 
 Herodias. According to Josephus, 
 
 her name was Salome, a daughter by 
 Pliilip. She was afterward married to 
 licr uncle Philip, the tetrarcli of Iturea, 
 and then to her cousin Aristobulus. 
 Danced before them. Danced in 
 the midst, in the sight of all. This wa.s, 
 doubtless, a mimic or theatrical dance. 
 It was, however, considered beneath 
 the dignity of persons of rank and cha- 
 racter to engage in this amusement, 
 and hence her dancing before them all 
 was a sacrifice of decency and maidenly 
 decorum. But the voluptuous Herod, 
 and those with him, all, quite likely, 
 more or less intoxicated, were pleased, 
 doubtless, with the skill and grace of her 
 performance, and with the condescen- 
 sion of a princess in thus honoring the 
 birthday of the king. 
 
 7. Herod considered the act of Salome 
 as meriting a reward, and so enraptured 
 was he that he not only made a rash 
 promise, but also confirmed it by an 
 oath. Whatsoever she Avould (should) 
 ask. " Unto the half of my kingdom," 
 Mark 6 : 23. Compare Estli. 5 : 3. The 
 case of Herod is only one of many 
 examples of eastern monarchs lavishing 
 gifts on favorite dancers. Thevenot, who 
 died in 1667, in his Travels in Per.tia, 
 mentions a Shah Abbas who, being 
 much intoxicated, was so pleased with a 
 woman that danced before him, that he 
 gave her a magnificent khan that jielded 
 him a considerable revenue. But be- 
 coming sober, at the instance of his mi- 
 nister, he broke bis promise, and obliged 
 the dancer to be content with a sum of 
 money. Such instances show the evils 
 and dangers of sensual excitements, and 
 of sucli sensual amusements. 
 
 8. Being before instructed. Ra- 
 ther, Led on by, niyed on b;/. The fuller 
 account of Mark (6 : 24, 25) is the best 
 comment on this clause. There was no 
 secret understanding between the mo- 
 ther and daughter; but the latter, going 
 out to f onsult with her mother, was in- 
 duced to ask for the head of John the 
 
A.D. 29. 
 
 MATTHEW XIV. 
 
 205 
 
 9 John Baijtist's head in a charger. And " the king 
 was sorry : nevertlieless, ^ for the oath's sake, and 
 them which sat with liim at meat, he commanded 
 
 10 it to be given her. And he sent, " and beheaded 
 
 11 John in the prison. And his head w^as brought in 
 a charger, and given to the damsel : and she 
 
 • ver. 1 ; Mk. 6. 14. 
 » Judg. 11. 30, 31, 
 
 39; Dan. b. 14, 
 
 15. 
 <= Lk. 9. 9. 
 
 Baptist. Perhaps Ilerodias had a dfup 
 ' design in having her daughter dance 
 before Herod, hoping tliereby to grati- 
 fy her malice against John. If so, 
 her higliest anticipations were gratified. 
 Give me here. In tliis place, on the 
 spot, and hence without delay. The 
 language implies haste. Herodias has 
 at length got her opportunity for re- 
 venge, and she eagerly seizes it, and de- 
 termines to accomplish her purpose 
 while Herod is flush with wine, and be- 
 fore he has time to repent. Charger. 
 On a j)latler. Charger, in old English, 
 means a large dish ; but now a horse used 
 in battle. The Greek word originally 
 meant a board; then, among other appli- 
 cations of the term, a wooden dish, and 
 then a plate, dish, or platter of any ma- 
 terial. 
 
 9. The king. Mark also styles He- 
 rod king. Though he had not received 
 the official title of king, he is so called 
 in a popular and general sense, and from 
 courtesy. Was sorry. This is per- 
 fectly consistent with his having desired 
 to put John to death. He had not pur- 
 posed so to do. Now, when the crisis 
 comes, and he is called upon to behead 
 John, in fulfillment of a rash oath, he is 
 sorry ; for he knows it is wrong, and he 
 fears lest the people, who regard John as 
 a prophet, may cause him trouble. He 
 may also have been concerned for his 
 popularity among the ]5eople. For the 
 oath's sake and them, etc. Rather, 
 For the sake, or, on account of the ocdh, 
 and of them that reclined at table with him. 
 A twofold reason : he must perform liis 
 oath, and he must maintain his honor 
 among his guests. Duelists and gam- 
 blers act upon a similar principle. He 
 had, doubtless, some scruples of con- 
 science in regard to his oath ; he did not 
 wish to be a perjurer, much less to be 
 regarded as one ; neither did he wish to 
 be ridiculed as mean and fickle by his 
 attendants and guests, who, doubtless, 
 hated John, and applauded the king in 
 the generous offer he had made. He was 
 overcome through pride and shame. His 
 oath was wicked, because it was uncalled 
 18 
 
 for, and hence taking the Lord's name in 
 vain (Ex. 20 : 7), and because no one 
 has a right to pledge himself before- 
 hand to do what may be wrong. Herod 
 had placed himself in a dilemma to make 
 a choice of two evils — to break a rash, 
 wicked oath, or to commit murder. He 
 should have chosen the former as the 
 less of the two. Compare Lev. 5 : 
 J-0. 
 
 10. Beheaded John. By an exe- 
 cutioner (Mark : 27), a soldier of He- 
 rod. In prison. The narrative seems 
 to imply that the prison was near at 
 hand, and the execution performed at 
 once. Hence that the feast was at Ma- 
 chorus. Some suppose it was at Tibe- 
 rias, on the shore of the Sea of Galilee ; 
 but it would have taken at least two 
 days for the execution of the sentence. 
 Others suppose that it took place at 
 Julias or Livias, another place of resi- 
 dence of Antipas, situate not far from 
 MacliEerus, in the mountains on the eas- 
 tern side of the Dead Sea. This is less 
 objectionable. But Machorus is more in 
 keeping with the ease and quickness of 
 the execution. It was in the night, and, 
 doubtless, late, before the promise of 
 Herod was made, and all was accom- 
 plished, we should naturally suppose, 
 Ijy or before the morning's light. See 
 verse 1. The execution by a soldier may 
 be used as a circumstantial argument 
 that he was now actually engaged in the 
 war with Aretas. This could not have 
 been many months after the message of 
 John in prison to Jesus (eh. 11 : 2); the 
 reply of Jesus, doubtless, invigorated 
 his faith, preparing him for the last con- 
 flict and a martyr's death. He had been 
 in prison about seventeen months, and 
 it was about three years from the com- 
 mencement of his ministry ; for the 
 Passover was at hand (John 6 : 4), the 
 third of our Savior's ministry, when the 
 report of John's death was "brought to 
 Jesus. He was probably beheaded in 
 March or April, a.d. 29. 
 
 11. His head was brought, etc. 
 Tlie request was strictly carried out in 
 every particular. The language implic g 
 
•]06 
 
 MATTHEW XIV. 
 
 A.D. 29. 
 
 12 brought it to her mother. And his disciples came, 
 and took up the body, and buried it ; and went and 
 told Jesus. 
 
 Jesus retires to a desert place, and feeds the multitude. 
 
 13 
 
 14 
 
 "> WHEN Jesus heard of it, he departed thence by a jik. 6. 32 ; Lk. 9, 
 ship into a desert place apart. And when the lO; Johns. i; ch. 
 people had heard thereof they followed him on foot 
 out of the cities. 
 
 And Jesus went forth, and saw a great multitude, 
 and " was moved with compassion toward them, and 
 he healed their sick. 
 
 10. 23 ; 12. 15. 
 
 ch. 9. 36; John 
 11. 33-35; Heb. 
 4.15. 
 
 that the head was brouj^lit while the 
 feast lasted, given to this heartless 
 dancing maid, and by her to her mother, 
 wlio was tlie principal actor and the 
 guiltiest party in this terrible tragedy. 
 Not long after this Herod was totally de- 
 feated alid his army destroyed by Aretas, 
 which, according to Josephus, some of 
 the Jews regarded as a punishment from 
 God for putting John the Baptist to 
 death. Jos. J«?f^. xviii. 2. A little later 
 he was banished to Lyons, in France, 
 whither Herodias followed him, and 
 then to Spain, where they died. 
 
 12. His disciples. The disciples 
 of John, Mark 6 : 29. Told Jesus. 
 Related to him the circumstances of his 
 death and burial. They knew the con- 
 fidence and love that had existed be- 
 tween John and Jesus ; they tell him as 
 a friend of their mitster, and as one 
 who would sympathize with them. This 
 is an incidental evidence tliat the reply 
 of Jesus to John's question (ch. 11:2- 
 6) had resulted in good, both to John 
 and his disciples. 
 
 13-21. Jesus retires, and miracu- 
 lously FEEDS THE MULTITUDE, Mark 
 6: 30-41; Luke 9: 10-17; John 6 : 1- 
 14. 
 
 13. He departed thence. He re- 
 tired, witlidrew from thence, from the 
 western side of the Sea of Galilee, and 
 from the vicinity of Tiberias, the usual 
 residence of Herod Antipas, to the 
 north-eastern side, and, acc(M-ding to 
 Luke 9 : 10, to a place called Bethsaida. 
 According to Josephus {Jeii'kh Antiq. 
 xviii. 2, 1), Philip tlie tetrarch advanced 
 this Bethsaida to the dignity of a city, 
 and named it JitJias. See on eh. 11 : 21. 
 He withdrew on hearing of the death of 
 John the Baptist; Luke (9 : 9) adds 
 that Herod, on hearing his fame, de- 
 
 sired to see him. We may well suppose 
 that Herod heard of Jesus very soon 
 after putting John to death, and that 
 several days elapsed before the disciples 
 of John came and told Jesus. About 
 that time the twelve return from their 
 mission, and Jesus invites them to re- 
 tire with him and rest awhile, Mark 6 : 
 30, 31. Thus Jesus had a complex rea- 
 son for withdrawing to a desert place^ 
 an uncultivated ancl uninhabited region, 
 j in the vicinity of Bethsaida, namelj", the 
 ' death of John, the desire of Herod, the 
 I weariness of his disciples. See on ch. 
 1 12 :^1.5. As the imprisonment of John 
 ! marked an era in our Lord's ministry 
 Hch. 4 : 12), so does also the death of 
 John. Then Jesus began his ministry 
 in Galilee; now he extends it beyond 
 the Sea of Galilee, and northward to 
 the region of Tyre and Sidon (ch. 15 : 
 21), and of CLCsarea Philippi (ch. 16 : 
 13). 
 
 By ship. By a transport or mer- 
 chant boat, a general name for such 
 vessels of every grade. See on 8 : 23. 
 The people.' Rather, the multitudes; 
 they who had been attending on the 
 preaching of Jesus, Mark 6 : 31-33. On 
 foot, in opposition to going by ship, 
 Jesus and his disciples passed over the 
 sea by ship ; the multitude passed 
 around the sea bv land on foot. 
 
 14. Went forth. From the ship. 
 The multitude had run and arrived 
 there before him, Mark 6 : 33. Promi- 
 nent among the motives that had drawTi 
 them were his miracles in healing the 
 sick, John 6 : 2. Seeing them, he had 
 compassion, pity on them, and heal- 
 ed their sick, and taught them many 
 things, Mark 6 : 34. Jesus then goes up 
 into a mountain with his disciples, and 
 the multitudes follow, John 6 : 3. 
 
A.D. 29. 
 
 MATTHEW XIV. 
 
 207 
 
 ' Mk.6.35; Lk. 9. 
 12; John 6. 5. 
 
 15 ' And when it was evening, his disciples came to 
 him, saying. This is a desert phice, and the time is 
 now past ; send the multitude away, that they may 
 go into the villages, and buy themselves victuals. 
 
 16 But Jesus said unto them, They need not depart; 
 
 17 give ye them to eat. And they say unto him, e We ^ ^- ^^\,^%^] 
 
 18 have here but live loaves, and two fishes. He said, i kT' n' ioIkjI 
 
 19 Bring them hither to me. And he commanded the 2 Ki. 4. 1-7, 4^ 
 multitude to sit down on the grass, and took the '^' 
 
 five loaves, and the two fishes, and looking up to 
 
 heaven, '' he blessed, and brake, and gave the loaves *' a\l^' ^ ' ^ ^^'°" 
 
 to his disciples, and the disciples to the multitude. 
 
 15. Evening. This was the first 
 evening, the decline of the day, begin- 
 ning with tlie ninth hour, about three 
 o'clock in tlic afternoon ; the second 
 evening (ver. 23) began at sunset. These 
 two evenings arc recognized in tlic com- 
 mand to keep the Passover. Tlie lamb 
 was to be killed "in the evening," litc- 
 rall}', between the two e>.'e»lnf/.% Ex. 13 : 6; 
 Num. 9 : 3, 5. According to Joscphus, 
 the paschal lamb was regularly killed be- 
 tween the nintli and the eleventh hour. 
 In some parts of our country evening 
 is applied to tlic afternoon. The time 
 is now passed. T/iehour; used in a 
 general sense, the time for preaching, 
 for dismissing the people, and preparing 
 for the evening meal is already past. It 
 is now late. "The day was now far 
 spent, . . . and now the time is far 
 passed" (Mark) ; " The day begau to wear 
 away" (Luke). Send the multitude 
 aivay. Dismiss tliem; do not longer 
 teach them to-day. 
 
 16. Jesus declares that there is no ne- 
 cessity for the multitude leaving them, 
 and commands his disciples to give 
 them to eat. The miracle afterward 
 performed showed that there was no ne- 
 cessity, and the disciples did give them 
 to eat. Some of the disciples ask Jesus 
 if they shall go and buy two luindred 
 pennies' {clenarm, aliout thirty dollars) 
 worth of bread, Mark (5 : 37! Philip, 
 whom Jesus had, in the mean time, ask- 
 ed, in order to try his faith, " Whence 
 shall we buy bread that these may eat?" 
 declared that two hundred denaries' 
 worth was not sufficient, John (> : 5-7. 
 
 17. We have here but five loaves 
 and two fishes. From John we learn 
 that they were barlej' loaves, an inferior 
 kind of "food, and two small fishes ; that 
 a lad had them, and that it was Andrew 
 
 who gave the information, John 6 : 8, 0. 
 Loaves were usually made in the form 
 of round cakes, of diflerent sizes, and 
 generally about a half an inch thick. 
 The language of the four Evangelists 
 clearly implies that this was all the food 
 at tliat time upon the ground. Compare 
 Luke 11 : 5. 
 
 19. To sit down on the grass. 
 To red'tnc or lie down on the grass, ac- 
 cording to the customary posture of eat- 
 ing. Mark says that they reclined on 
 the green grass, in companies or groups, 
 by hundreds and by fifties. It was a de- 
 sert, not because it was barren, but be- 
 cause it was uninhabited and iniculti- 
 vated. Dr. Thomson supposes that Bu- 
 taiha, lying south-west of Betlisaida, 
 along the north- cast shore of the Sea 
 of Galilee, is the spot of this miracle. 
 "This Butaiha," says he, "belonged to 
 Bethsaida. At this extreme south-east 
 corner of it tiie mountain shuts down 
 upon the lake bleak and barren. It was, 
 doubtless, desert then as now ; for it was 
 not capable of cultivation. In this little 
 cove the ships (boats) were anchored. 
 On this beautiful sward, at the base of 
 the rocky hill, the people were seated." 
 — Ttm Land and the Book, vol. ii., p. 29. 
 
 Blessed. Blessed God, praised him 
 for these provisions, and implored a 
 blessing in tlicir reception, Luke 9 : 16. 
 John says, " He gave thanks." The lat- 
 ter is included in the former. The word 
 bless in the original is applied not only 
 to praising God for favors (Luke 1 : 
 64) ; but also to invoking God's bless- 
 ing (Luke 2 : 34) ; also to God's con- 
 ferrinu- favors, Heb. 6 : 14; Acts 3 : 
 26. Dr. Alexander suggests that these 
 three senses here meet in one. This 
 was, doubtless, true as a matter of 
 fact ; for, as a man, Jesus praised God, 
 
208 
 
 MATTHEW XIV. 
 
 A.D. 29. 
 
 20 And they did all eat, and were filled : and tliey took 
 up of the fragments that remained twelve baskets 
 
 21 full. ' And they that had eaten were about five thou- ' ch. 15. 32-38. 
 sand men, besides women and children, 
 
 Jesus sends aicay Ms disciples hy shij), and comes to 
 
 them walking on the tcater. . - ., „ ., ^ . 
 
 " » Mk. 6. 45 ; John 
 
 22 '' And straightway Jesus constrained his disciples ^- ^^• 
 
 and implored his blessing, while, as God, 
 he granted it. And brake. The 
 usual way of preparing the bread for 
 eating. The Scriptures speak of break- 
 ing bread, but never of cutting it. 
 
 ao. Were filled. The appetites of 
 all were fully satistied. Fragments. 
 Broken pieces of bread. It is most na- 
 tural to suppose that these had been dis- 
 tributed, or mostly so, and that they 
 were gathered up from the ground 
 where the companies had eaten. Thus, 
 in connection with this miracle, Jesus 
 taught a lesson of prudent economy, 
 "Gather up the fragments that remain 
 that nothing be lost," John 6 : 1:^. They 
 would also serve, while they lasted, to 
 remind the disciples of the miracle. 
 Baskets. The usual Jewish traveling 
 basket. The nutnber was twelve, the 
 same as that of the apostles, aud they 
 were full; there thus remaining much 
 more thau the original live loaves, 
 showing an actual increase of food, and 
 not a supernatural restraining aud satis- 
 fying of the appetite. Mark adds that 
 a portion of the fishes were also gather- 
 ed up. 
 
 21. About five thousand men 
 besides. All the four Evangelists say 
 that there were about five thousand 
 vien; Matthew adds, women and 
 children, of whom there were, doubt- 
 f less, many. It was customary then as 
 " now, in the east, for men to eat alone, 
 aud the women and children by them- 
 selves. On this occasion the men lay 
 down in companies of hundreds and 
 fifties, and could easily be numbered; 
 the women and children probably sat 
 around promiscuously. It is not extra- 
 vagant to suppose eight or ten thousand 
 in all. The multitude may have been 
 increased by those who were going up to 
 the Feast of the Passover, which was at 
 hand, John 6 : 4. 
 
 This is the only miracle described by 
 all the Evangelists, and is, on that ac- 
 count, especially important, and deserv- 
 
 ing of the most careful study. Various 
 attempts have been made to explain it 
 away, by endeavoring to trace it to natu- 
 ral causes, and even supposing it origi- 
 nally a parable, but by mistake related 
 as an actual occurrence ! But all such 
 attempts bear upon their face the absurd 
 and ridiculous. All of the four narra- 
 tives clearly convey the idea of miracu- 
 lous, superhuman power. They do not 
 tell how that power was exerted, or how 
 the food was increased; but they do 
 clearly teU us, that a few loaves and 
 fishes, which a lad could carry in his 
 basket, were increased so that thou- 
 sands satisfied their hunger, and there 
 remained at least twelve times more of 
 fragments than of the original provi- 
 sions. It is not necessary to suppose 
 creative power; for, the laws and ele- 
 ments of the natural world being under 
 the direction of Jesus, he could have 
 brought together at his will all the ele- 
 ments constituting the bread. The 
 power in the one c'ase is as equally om- 
 nipotent as in the other. In the Old 
 Testament we have similar exhibitions 
 of divine power in giving the manna 
 (Ex. 16 : 4), and in nuiltiplying the wi- 
 dow's oil, 2 Kings 4 : 2-7. 
 
 In this miracle Jesus also exhibited 
 himself as the bread of life. It was a 
 sign, an external evidence, that as he 
 gave them bread for their bodies, so could 
 he frjve them spiritual bread for their 
 emils. See the application and use 
 which Jesus himself makes of it in 
 John 6 : 26-3.5, 48-58. Tliough the mul- 
 titude were blind to this deep spiritual 
 import and design, they felt the force of 
 the miracle as an evidence of the Mes- 
 siahship of Jesus, and they exclaim, "Of 
 a truth this is the Prophet that cometh 
 into the world," John 6 : 14. Possibly 
 a tradition, that the Messiah would rain 
 manna from heaven, may also have had 
 its influence in leading them to this con- 
 clusion. 
 
 22-33. Jesus walks on the se4. 
 
A.D. 29. 
 
 MATTIIE\V XIV. 
 
 20i) 
 
 to get into a ship, and to go before liim unto tlic 
 
 23 other side, while he sent the multitudes away. ' And 
 when he had sent the multitudes away, '" he went 
 up into a mountain apart to pray. " And when the 
 
 24 evening was come, he was there alone : but the ship 
 was now in the midst of the sea, tossed with waves : 
 for the wind was contrary. 
 
 25 And in the fourth watch of the night Jesus went 
 
 Mk. fi. 46. 
 »ch. 6. 6; 26. .36; 
 
 Mk. 1. ;W ; Lk. 5. 
 
 16; C. 12; 9. 28, 
 
 29 ; John 11. 41, 
 
 42. 
 ' John 6. 16. 
 
 This was a three-fold miracle: Jesus 
 walking on the sea ; Peter, tlirough his 
 power, upon the water; and the wind 
 subsiding at his will, Mark 6 : 45-52; 
 John 6 : 1.5-31. 
 
 22. Constrained his disciples. 
 He compelled or obliged them, by au- 
 thoritative persuasion and command, to 
 embark. They dreaded a night passage, 
 and to leave him beliind ; but he insisted 
 on their going. Tlicy may have been 
 among the foremost with tlie multitude 
 to make him king (John 6 : 15) ; and 
 Jesus may have quietly thwarted their 
 design by immediately constraining his 
 disciples first to embark in the ship in 
 which they came hither, and then dis- 
 missing the people. The distress of 
 that night on the sea, and the miracle, 
 were, doubtless, what they needed to 
 humble and enlighten them. Unto the 
 other side. To the western Bethsaida 
 of Galilee, Mark 6 : 45. As this Beth- 
 saida was near Capernaum, John could 
 well say (John 6 : 17) that they were go- 
 ing over the sea to Capernaum, or in 
 the direction of Capernaum. Or they 
 may have intended to have gone to both 
 places. 
 
 23. A mountain. "Raiher, The nwun- 
 tain which was in that vicinity. See on 
 ver. 19. To pray. His object was not 
 rest, but prayer. He sought to be alone 
 
 i to commune with his Father. What 
 was the burden of his prayer, we know 
 not. Doubtless it was in regard to his 
 kingdom ; doubtless the events of that 
 day and night, the disciples, the multi- 
 tude, their desire to make him king, 
 and his future labors, formed a part. 
 Evening was come. The second 
 evening (see ver. 15), beginning with 
 sunset, from about six to nine o'clock. 
 
 24. The ship was now in the 
 midst of the sea. At first they have 
 a prospect of a quick and easy passage, 
 but soon the tempest rises. While 
 Jesus is alone, they are already in the 
 midst of the sea, not necessarily in its 
 
 centre, but out at sea, at some distance 
 from land, in its middle portions. 
 Tossed. Rather, vexed, trmtbled, or 
 ton/ioited by the waves ; the waves beat 
 against the bow of the vessel, hinder- 
 ing its progress; for the wind 'was 
 contrary, adverse, blowing from a 
 westerly direction. 
 
 25. Fourth watch. Between about 
 three and six o'clock in the morning. 
 According to the Roman custom the 
 Jews now divided the night into four 
 watches of about three hours each. See 
 Mark 13 : 35. At an earlier period they 
 had divided the night into three eijual 
 parts or watches, of about four hours 
 each, called "the fii-st watch" (Lam. 2 : 
 19), "the middle watch" (Jud. 7: 19), 
 "the morning watch," 1 Sam. 11: 11. 
 At this time, 'when Jesus was seen com- 
 ing to them, they had rowed about 
 twenty-five or thirty furlongs, more 
 tlian half way across, John 6 : 19. 
 Walking on the sea. In the origi- 
 nal the accusative of motion, walkiiig 
 over the sea for the purpose of joining 
 his disciples. In distinction from this 
 we have in the next verse, imlking on 
 the sea, the genitive of the mere appear- 
 ing on the sea. In the first, we have the 
 general fact stated of his going to tliem, 
 walking o?:er the sea ; in the second, the 
 particular fact as first discovered liy the 
 disciples, walking on the eca. The silly 
 evasion of those who, to exjjlain away 
 the miracle, would read, "walking oh 
 the shore of the sea," is opi>oscd alike 
 to the grammatical structure and to the 
 scope, form, and particular portions of 
 the narrative. The seeing of a person 
 walking on the shore surely would have 
 been no reason of surprise, much less of 
 terror. How Jesus could walk on the 
 water we are not informed, whether he 
 suspended the law of gravity in refe- 
 rence to himself, or counteracted the 
 force of gravity by divine power, or 
 made the waters" solid beneath his feet. 
 ' The second supposition to me seems the 
 
210 
 
 MATTHEW XIV. 
 
 A.D. 29. 
 
 26 unto them, walking on the sea. And when the 
 disciples saw him " walking on the sea, they were o job 9. 8. 
 troubled, saying, p It is a spirit ; and they cried out " Lk. 24. 37. 
 
 27 for fear. Bat straightway Jesus spake unto them, 
 saying, Be of good cheer; 'i it is I; be not afraid. 
 
 28 And Peter answered him and said. Lord, if it be 
 
 29 thou, bid me come unto thee on the water. And 
 he said. Come. And when Peter was come down 
 out of the ship, ■■ he walked on the water to go to 
 
 30 Jesus. But when he saAV the wind boisterous, ' he 
 was afraid ; and beginning to sink, he cried, say- 
 
 31 ing. Lord, ' save me ! And immediately Jesus 
 stretched forth his hand, and caught him, and said 
 unto him, O thou of little faith, " wherefore dklst 
 
 32 thou doubt ? And when they were come into the 
 
 lis. 41. 4, 10, 14: 
 John 6. 20 ; 14. 1 
 -3. 
 
 ch. 17. 20; 21. 21. 
 Mk. 14. 38. 
 
 ' ch. 8. 25 ; 
 1 
 
 Ps. 69. 
 
 ' Jam. 1. 6-8. 
 
 most plausible. It is enough, however, 
 to know tliat lie was divine, tliat tlie 
 laws of nature were subject to liis con- 
 trol, of wliich he coald easily make a 
 use wholly unknown to us. 
 
 2(5. Troubled. Ai^itated and greatly 
 disturbed at tiie sight. It is a spirit. 
 A ghost or spsctre ; an a;)|)arition. They 
 supposed it impossible for any in m to 
 walk on the water. Criel out for 
 fear. In terror they cry aloud, seudiug 
 forth indistinct utterances, and iucohe- 
 rent exclamations. 
 
 37. Jesus at once speaks to them, bid- 
 ding them to take courage and fear not ; 
 for it is I, or / am he whom you know 
 as your Lord and Teacher. The fami- 
 liar tones of his voice indicated who he 
 was. Doubtless, too, being nearer to 
 them, his general form might be distin- 
 guished. 
 
 28. The incident here related respect- 
 ing Peter i-> recorded only by Matthew. 
 It IS in striking harmony with his cha- 
 racter, as illustrated elsewhere, ch. 26 : 
 33 ; John IS : 10 ; 21 : 7. He was ar- 
 dent, impulsive, sanguine, andconrtdent. 
 We should expect him to be the one first 
 to speak. There seems to have been 
 some ambition and vainglory in Peter 
 when he said. Bid ms come, etc. 
 Not only would he out-do the other dis- 
 ciples, but, like Jesus, he would walk on 
 the water. 
 
 29. Jesus answers, Come. Make a 
 trial of your faith in me and in my 
 power. Jesus knew that his courage 
 and faith wonld fail him; but he saw 
 that by permitting him to make the ex- 
 periment he would be taught the im- 
 portance of a faith which, surmounting 
 
 all difficulties and dangers, fixes itself 
 on Christ without wavering. And 
 when Peter, etc. Rather, Coming 
 doiva from the .ship, Peter walked on the 
 water. Peter actually walked on the 
 water, upheld by- the divine power of 
 Jesus. To go, rather, and came to 
 Jesus, according to the best text. As 
 the apostles had performed other mira- 
 cles through tlie power of Jesus, so 
 now does Peter by the same power per- 
 form this. 
 
 30. But when, etc. Rather, Bat 
 .'teeing the wind. The whole event oc- 
 cupied but a few moments. Was 
 afraid. Was fearful, was affrighted. 
 " As long as Peter looked to Jesus only, 
 he rose by faith over the elements of 
 nature; but as soon as he looked away 
 from Jesus to the boisterous waves, he 
 began to doubt, to despond, and to 
 sink." — Dr. Schaff, in Langc's Com. 
 Both his courage and faith were impul- 
 sive. He descends from the ship all asrlow 
 with confidence; but how soon he sinks 
 with the despairing cry, " Lord, save 
 me." 
 
 31. Caught him. Jesus immedi- 
 ately seized him, or rather took hold of 
 him. Of little faith. He had some 
 faith, thouirh it was small. See on ch. 
 8 . 26. Didst thou doubt? Turn 
 in two directions, hesitate, waver, doubt. 
 The same word is used in ch. 28 : 17. It 
 should be noted that Jesus reproves 
 Peter for his weak faith, not for his 
 bold proposal, nor his prompt compli- 
 ance with the nermission "to come." 
 
 32. And when they were come, 
 etc. Rather, When they had come up, 
 or had entered into the ship. Immedi- 
 
A.D. 29. 
 
 MATTHEW XIV. 
 
 211 
 
 33 ship, "^ the wind ceased. Then they that were in 
 the ship came and worshiped him, saying, Of a 
 truth y thou art the Son of God. 
 
 34 '■ And when they were gone over tliey came into 
 
 35 the land of Genessaret. And when the men of 
 that place had knowledge of him, they sent out 
 into all that country round about, and " brought 
 
 36 unto him all that were diseased ; and besought liim 
 that tliey might only touch the hem of his gar- 
 ment : and ** as many as touched were made per- 
 fectly whole. 
 
 Ps. 107. 29, 30. 
 
 y ch. 16. Ifi; Mk. 
 
 1. 1; Lk. 1. Si; 
 
 4.41; John 1.49; 
 
 G. 09; 11.27; Ac. 
 
 8. 37 ; 13. 32, 33 ; 
 
 Ko. 1. 4. 
 I Mk. 6. 53. 
 " ch. 8. 16. 
 
 "ch. 9.20.21;Mk. 
 3. 10; Lk. 6. 19; 
 Ac. 19. 11. 12. 
 
 atcly upon their entering the ship the 
 wind abated. John says (ch. 6 : 21), 
 " Then they willinuly received him into 
 the ship." They had been afl'righted, 
 supposing him to be a gliost or spectre ; 
 but now recognizing him by his voice, 
 they were, therefore, willing to take him 
 into the ship, and ready to welcome him. 
 The wind having ceased, and the sailing 
 being tine, they were soon at the end of 
 their voyage. " And immediately," says 
 John, " they were at the land whither 
 they were going." 
 
 33. They that were in the ship. 
 The sailors, the boatmen, and perhaps 
 some passengers, who are thus distin- 
 guished from the disciples, as the apostles 
 are designated in vers. 1.5, 19, 22, 2G. 
 Compare ch. 8 : 27. The Son of God. 
 In the original this title is without tlie 
 article, fhou art God's Son. They ac- 
 knowledge his divine nature and power, 
 as proved by his control over the ele- 
 ments ; and as such they worshiped him, 
 paid him religious homage. See ch. 
 2:2; 4:3. These mariners more pro- 
 bably held the doctrine of one God. In 
 the words. Of a truth, it seems im- 
 plied that they had previously heard of 
 his claim to Divine Sonship. 
 
 This miracle conveys spiritual truth 
 which is applicable both to individual 
 Christians and to the church of God. 
 
 ;M-.36. Jesus visits the land of 
 Gennesaret, where he jierforms many 
 miracles, Mark 6 : .53-.56. 
 
 34. Land of Gennesaret. A small 
 district of country or plain on the west- 
 em shore of the sea, about four miles 
 long and two and a half broad, just 
 south of Capernaum. Josephus graphi- 
 cally describes this beautiful plain : 
 " Its nature is wonderful as well as its 
 beauty ; so fruitful is its soil that all 
 sorts of trees can grow upon it, and all 
 
 are accordingly cultivated there by the 
 inhabitants ; for the temper of the air 
 suits every variety. Wahiuts tlourish 
 luxuriantly ; so also do palm-trees ; and 
 here are tigs and olives. It produces 
 grapes and tigs ten months in the year, 
 while the other varieties ripen the year 
 round ; for besides the good tempera- 
 ture of the air, it is also watered from a 
 most fertilizing fountain, called Caper- 
 naum." The tine temperature may be 
 accounted for by the fact that it is al- 
 most on a level with the sea, and is, 
 therefore more than six hundred feet be- 
 low the ocean. Gennesaret is probably 
 a corruption of Chinncreth, the name of 
 a fenced city and small district west ol 
 the sea. Josh. 19 : 3.5. It is supposed by 
 some to be the ancient name of Tibe- 
 rias. From it also the lake received one 
 of its names. See on ch. 4 : 18. 
 
 3.5. The men of that place. The 
 men inhabiting the plain, and especially 
 those living or laboring in the vicinity 
 where they landed. Had knoAvledge 
 of him. Recognizing, knowing him. 
 Capernaum, the residence of Jesus, being 
 near at hand, they had had abundano 
 opiiortunity of knowing his personal 
 appearance. Sent out into all that 
 country. They sent to the houses in 
 all that region, all over the plain, and 
 possibly beyond, and brought to him all 
 that were diseased. 
 
 36. Hem of his garment. The 
 fringe commanded to be worn as a badge 
 of an Israelite, Num. 15 : 38. We have 
 a vivid view of the faith of the peojile 
 in his power to heal. As he is passing 
 through that country, theyask that they 
 may only touch the fringe of his gai-- 
 nient, and as many as touched were made 
 whole as an evidence of his power and 
 their faith. They touched, and thus 
 was kept before them the fact that Jesus 
 
212 
 
 MATTHEW XIV. 
 
 A.D. 29. 
 
 was the author of the healiug, and at the 
 same time their touch gave a practieal 
 manifestation of their faith. Were 
 made perfectly whole, llather, were 
 moiie whole ; they were restored to liealtii. 
 Mark (6 : 56) speaks of his visiting vil- 
 lages and eities in that vicinity at this 
 time. And John (6 : 2-i-71) gives a dis- 
 course of Jesus at Capernaum on the 
 true bread from heaven. We get a 
 glimpse here of the many miracles per- 
 formed by Jesus during his ministry. 
 Compare chs. 4 : Sii ; 9 : 35. 
 
 Remarks. 
 
 1. How many hear of the fame of 
 Jesus, but, like Herod, reject him, ver. 
 1 ; Luke 13 : 31 ; 33 : 8-11. 
 
 2. In the case of Herod we have an 
 illustration of the power of conscience. 
 It condemned him and made him feel 
 his guilt; his feelings of guilt arouse 
 his superstition, and he imagines that 
 John is risen from the dead, ver. 2 ; Job 
 15 : 20-22. 
 
 3. We have also an illustration of the 
 progress of sin. Herod and Herodias 
 are at first unlawfully married ; at length 
 tliey imbue their hands in innocent 
 blood. Beware of tampering with sin, 
 vers. 3-8 ; 2 Tim. 3 : 13 ; James 1 : 15. 
 
 4. In John we have an example of 
 faithfulness. But he had tlie approval 
 of conscience, of good men, and of God, 
 vers. 3, 4; ch. 10 : 28 ; Rev. 2 : 13 ; 3 : 
 10-12. 
 
 5. The hearts of the wicked are worse 
 than their lives, Herod would have put 
 John to death long before, but for the 
 fear of man and seltish consideration, 
 ver. 5 ; Jer. 3:5; Gen. 31 : 7. 
 
 6. Worldly amusements are intoxicat- 
 ing, opening large avenues to vice and 
 crime. Dancing led on Herod first to a 
 rash oath and then to murder, ver. 6 ; 
 Job 21 : 11-15. 
 
 7. In Herodias we have a noted ex- 
 ample of the evil influence of a cunning 
 and vicious woman, vers. 6-8 ; 1 Kings 
 21 : 25 ; Eccle. 7 : 26 ; Prov. 22 : 14. 
 
 8. In the daughter of Herodias we see 
 the direful effect of the influence of a 
 wicked mother. Educated in sin, and 
 hardened to crime, she revolted not from 
 being an accomplice in blood, ver. 8 ; 2 
 Chron. 23 : 3. 
 
 9. The commission of the greatest 
 crime is sometimes less dreaded by the 
 wicked than the rebukes of agood man. 
 Herod could more easily imprison John 
 
 and put him to death than endure his 
 reproofs, ver. 8 ; Esth. 5 : 13. 
 
 10. Oaths and promises which may 
 lead us to do wrong are rash and sin- 
 ful. "God would rather have us break 
 our word than his word." — Gossner. 
 Vers. 7, y ; 1 Sam. 14 : 24-28 ; Eccle. 5: 2. 
 
 11. The fear of man has led many, 
 Uke Herod, into scenes of wickedness 
 and to destruction, vers. 9, 10. 
 
 12. The reception of the head of John 
 by Herodias and her daughter illustrates 
 the cruel triumphing of persecutors over 
 the martyred righteous of every age, 
 ver. 11 ; Rev. 17 : 6. 
 
 When Pope Gregory XIII. heard of 
 the St. Bartholomew's massacre, in 1572, 
 he caused the city of Rome to be illu- 
 minated with bonfires, a Te Deum to be 
 sung in the churches, and a medal to be 
 struck in commemoration of the slaugh- 
 ter. 
 
 13. In all our trials, and especially at 
 the death of friends, we should, like the 
 disciples of John, go and tell Jesus, 
 ver. 12 ; John 11 : 19-26, 32-35. 
 
 14. There are times when we may 
 seek retirement, and refresh ourselves 
 with a change of scenes and of labors, 
 ver. 13. 
 
 15. They that seek Jesus shall not 
 seek him in vain, ver. 14. 
 
 16. Jesus is far more compassionate 
 than it is possible for his disciples to be, 
 vers. 15, 16 ; ch. 15 : 2:3-28 ; Luke 18 : 
 39-42. 
 
 17. Jesus exercises a care over the 
 bodily as well as the spiritual wants of 
 men, vers. 16-21 ; ch. 15 : 32. 
 
 18. We should help the poor, and sup- 
 ply the bodily wants of men, as we have 
 opportunity, and thereby we shall the 
 better promote the welfare of their souls, 
 vers. 16-21 ; Heb. 13 : 16. 
 
 19. We should obey the Christian law 
 of benevolence, trusting in Christ for 
 every necessary supply. He can make 
 the desert teem with plenty, vers. 17, 19 ; 
 5 : 42 ; 1 Cor. 16 : 1, 2 ; Ps. 78 : 19-22 ; 
 107 : 33-37 ; Isa. 32 : 8. 
 
 20. This world indeed is a spiritual 
 desert; but Christ is the living breads 
 and has abundant supplies for all, vers. 
 19-21; John 6: 35. 
 
 21. Before partaking of food, we 
 should give thanks to God and crave 
 God's blessing upon it, ver. 19 ; ch. 15: 
 36 ; Eph. 5 : '20 ; 1 Tim. 4 : 4. 
 
 22. Economy should be exercised both 
 in temporal and spiritual things, ver. 20 ; 
 ch. 7:6; 15 : 37. 
 
A.I). 2'J. 
 
 MATTHEW XV. 
 
 Discourse on eating with umcaahed hands. 
 
 XV. THEN " came to Jesus scribes and Pharisees, 
 2 which were of Jerusalem, saying, '^ Wliy do thy dis- 
 ciples transgress " the tradition of the elders ? ' for 
 
 213 
 
 ■■ Mk. 7. 1. 
 " Mk. 7. 5. 
 ' Col. 2. 8. 23. 
 f Lk. 11. 39, 40. 
 
 23. God's people are often constrained I 37. If the Galileans brought their 
 by his Providence to go into a way of ; friends to Jesus for bodily healing, 
 trial, both to avoid spiritual evils and to | surely we should bring ours for spiri- 
 receive spiritual good, ver. 32 ; Ps. 119 : tual, ver. 35. 
 
 67. 38. However earnestly we may strive 
 
 24. Jesus has himself set us an ex- to lead souls to Jesus, they must exer- 
 ample of secret prayer, ver. 23 ; Luke 6 : cise personal faith in him for them- 
 
 12 ; 9 : 28, 
 
 25. In times of temptation and trial 
 we should be much in prayer. Jesus re- 
 tires for prayer when the people would 
 make him king, and continues till about 
 three o'clock in the morning, vers. 23, 
 25 ; ch. 26 : 3G ; Luke 22 : 40. 
 
 26. If we are in the way of Christ's 
 commandments, we should not fear dan- 
 ger, nor be discouraged wuth outward 
 circumstances, vers. 22, 24-27 ; Rev. 
 3: 10. 
 
 27. Christ will in due time come to 
 the relief of his afflicted followers who 
 trust in him, ver. 25 ; Ps. 34 : 15 ; Mark 
 6 : 48 ; 1 Cor. 10 : 13. 
 
 28. By laying aside our watch and de- 
 clining in faith, we may fail to recog- 
 nize the coming and presence of Jesus, 
 ver. 3C; Luke'^ : 36-39. 
 
 29. The true disciple knows the Sa- 
 vior's voice, ver. 27 ; John 10 : 2-4. 
 
 30. Whatever Christ bids us, we must 
 do in faith on him alone, vers. 28-30 ; 
 Phil. 4 : 13. 
 
 31. Christ sometimes leaves his peo- 
 ple awliile to show them their weakness 
 and the folly of all self-dependence, 
 ver. 30 ; ch. 8 : 25 ; Ps. 69 : 1, 2. 
 
 32. We should look for immediate an- 
 swers of praver, ver. 31 ; Dan. 9 : 20-23 ; 
 Isa. 65 : 24. " 
 
 33. Let us beware of having but little 
 faith, notwithstanding all our blessed 
 experiences of Christ "and his love, ver. 
 31 ; ch. 16 : 8-12. 
 
 34. Christ will in due time subdue all 
 the storms of human passion against 
 his people, and bring them into a quiet 
 haven, ver. 32 ; Ps. 107 : 29, 30 ; Phil. 
 3 : 20, 21 ; Rev. 19 : 1-i. 
 
 35. The miracles of Christ shoiild 
 convince men of his divine nature, 
 ver. 33. 
 
 36. Christ is the Great Physician. He 
 alone can make us whole, ver. 35, 36. 
 
 selves, in order to secure salvation. 
 " As many as touched were made whole," 
 ver. 36. 
 
 CHAPTER XV. 
 
 Matthew now speaks further upon 
 the relation of Jesus to the Pharisees, 
 which he had already treated upon in 
 the twelfth chapter. Withdrawing from 
 their increasing opposition, Jesus visits 
 the Gentile world, and performs a mira- 
 cle upon a Gentile. Retin-ning to the 
 east side of the Sea of Galilee, he a second 
 time miraculously feeds a multitude. 
 
 1-20. Discourse on eating with un- 
 M'ASHED HANDS, Mark 7 : 1-23. 
 
 1. Then came to Jesus. When he 
 was on the preaching tour recorded at 
 I the close of the last chapter, and in 
 Mark 6 : 56. Some suppose him to have 
 been at Capernaum. The third passover 
 of our Savior's ministry, which was 
 close at hand when he fed the multi- 
 tude (John 6 : 4), was probably passed. 
 He seems not to have attended the feast 
 at Jerusalem. The scribes were gene- 
 rally Pharisees. See on ch. 5 : 20. 
 Which were of Jerusalem. Rather, 
 from JeriDialein. Mark (7:1) distinctly 
 states that they "came from Jerusalem," 
 and they probably belonged there. It is 
 thought by some that they were a for- 
 mal deputation, such as once visited 
 John the Baptist, John 1 : 19. But this 
 is not necessarily implied. They appear 
 to have come to watch Jesus and op- 
 pose his rising influence in Galilee. 
 
 2. Tradition. The oral law, which 
 the Jews pretended was handed down 
 from Moses, through Joshua, the judges, 
 and the prophets. At the time of our 
 Savior it was not reduced to writing. It 
 was afterward compiled in the Mishna, 
 or second law, and two commentaries 
 were added, the Gemara of Jerusalem, 
 
214 
 
 MATTHEW Xy 
 
 A.D. 29. 
 
 they wash not their hands when they eat bread. 
 
 3 But he answered and said nnto them, e Why do ye 
 also transgress the commandment of God by your 
 
 4 tradition ? For God commanded, saying, ^ ' Honor 
 thy father and motlier : and, ' He that curseth 
 
 5 father or mother, let him die the death.' ^ But 
 
 Le. 
 
 B ch. 7. 3-5. 
 h Ex. 20. 12 ; 
 
 19 3 
 i Ex. 21. 17; Le. 
 
 20. 9; Deu. 27. 
 
 16; Pro. 20. 20; 
 
 30. 17. 
 
 and the Gemara of Babylon ; and these 
 three form the Talmuds of Jerusalem 
 and Babylon. The Jews attached more 
 importance to their traditions than even 
 to their written law. Tlie latter they 
 compared to water, and also to salt ; the 
 former to wine, to pepper, and to fine 
 spices. Thus they made tlie word of God 
 of no efiect tln-ough their traditions, 
 Marlv 7 : 13. The Pharisees had charged 
 Jesus with violating the written law (ch. 
 12 : 1-13) ; now tliey charge him with 
 violating tlie tradition of the elders, 
 than which in their estimation nothing 
 could be more authoritative and binding. 
 Still they come not out frankly and 
 directly against him, but malic* their 
 charge against his disciples, and con- 
 sequently against him, as their teacher. 
 See on ch. § : 11, 14. Elders. Eitlicr 
 the chiefs of the people as a class, to 
 whom the traditions liad been commit- 
 ted, and by whom sanctioned from gene- 
 ration to generation, including those 
 then living; or, more probably, t/ie an- 
 cientx, the fathers of the nation, from 
 whom they had been transmitted. Com- 
 pare Gal. i : 14; Heb. 11 : 2. 
 
 For they wash not their hands. 
 Mark, who wrote liis Gospel for Gentile 
 readers, gives a particular account of the 
 traditional usage in regard to washing 
 before eating, Mark 7 : 3, 4. Matthew 
 had no need to do this, as he was writing 
 specially for Jewish readers, who under- 
 stood tliese practices. The object of tlie 
 washing was to remove any ceremonial 
 detilement wliich may have been un- 
 knowingly contracted in the intercourse 
 of life. So important was this regarded 
 that the Talmud says, "He who eats 
 bread with unwaslien hands is as bad as 
 if lie were to commit fornication." The 
 Rabbi Alviba was imprisoned, and having 
 scarcely water sufficient to drink given 
 him, preferred to die rather than to eat 
 any thing with unwashen hands. Eat 
 bread. Bread, being the principal ar- 
 ticle of food, is put for food iu general, 
 ver. 2(5 ; Luke 14 : 1 ; John G : 31. 
 
 3. Jesus meets the question fairly and 
 frankly, and opposes human tradition by 
 
 the divine law ; the commandments and 
 doctrines of men by the commandment 
 of God. Notice the force of also, and 
 of your tradition, as if he liad said, 
 I admit tliat my disciples transgress the 
 tradition of the elders ; but it is but your 
 tradition, the precepts of human enact- 
 ment, and only obligatory because you 
 enjoin them ; but you also transgress a 
 law, even the commandment of God, 
 the highest of all enactments, and that, 
 too, for the sake of these mere human 
 precepts, Mark 7 : 9. Tlie interrogative 
 form gives emphasis to the retort. By 
 your tradition . This should be trans- 
 lated, on account of, or for the sake of 
 your tradition. They set aside the word 
 of God for the sake of their tradition, 
 which they regarded as of greater worth 
 and authority. 
 
 4. Jesus proceeds to maintain his 
 charge against them. He selects a case 
 where tlieir tradition most plainly op- 
 poses the law of God, the filial feelings, 
 the consciences and general customs of 
 men. Their setting aside the fifth com- 
 mandment was a most striking instance 
 of raising human tradition ovci- the word 
 of God. For God commanded. 
 Through Moses, Mark 7 : 10. The oldest 
 manuscripts and versions read, For God 
 said, which corresponds exactly with the 
 words Hut ye say, in the next verse, thus 
 making the contrast perfect. The quo- 
 tations are from the fifth commandment 
 (Ex. 20 : 12), and the penalty for cursing 
 or reviling a parent, Ex. 21 : 17. We 
 have thus the testimony of Jesus to the 
 divine origin not only of the decalogue, 
 but also of the Mosaic law. Notice es- 
 pecially in Mark 7 : 9, 10, that what Mo- 
 ses said is equivalent to the command- 
 ment of God. Curseth. They who 
 carr>' dishonoring of jjarents so far as 
 rcrilinf] or cursing them. Let him die 
 the death. There is a Hebraism in 
 the original ; an intensive expression, kt 
 him end with death, let him be executed, 
 or more freely, let him sia-ely die. The 
 seventy of the sentence showed the im- 
 portance of the command, and the great- 
 ness of the sin in transgressing it 
 
A.D. 29. 
 
 MATTHEW XV. 
 
 215 
 
 ye say, Whosoever shall say to Jih father or his 
 mother, ' /^ is a gift, by whatsoever thou niightest 
 be profited by me ; and honor not his father or 
 his mother, he shall he free. "' Thus have ye made 
 the commandment of God of none effect by your 
 
 » Ac. 4. 19 ; 5. 29. 
 ' Mark 7. 11, 12. 
 ■"P8.119. 126; Jer. 
 
 8. 8, 9; Ho8. 4. 
 
 6; Mai. 2. 7, 9. 
 
 5, 6. Whosoever shall say. Rather, 
 Whoever says, etc. Hi% before father 
 and mother, should not be italicized. It 
 is a gift. Devoted to God as an offer- 
 ing or sacrilice, ch. 5 : 23 ; 8:4; 33 : 18 ; 
 Luke 21 : 1, 4. And even if a child 
 should thus devote any thing to God in 
 a moment of anger against a father or 
 mother, the Jews held that it was bind- 
 ing. The word translated gift is here 
 equivalent to the Hebrew corban, which 
 means any thing brought near or pre- 
 sented to God, any sacrifice or religious 
 oHering, Mark 7 : 11. Even the mere 
 pronouncing the word "corban" over 
 one's property absolved him from the 
 obligation of caring for his parents. By 
 whiatsoever — profited by me. Rath- 
 er, Whatsoever thou inighteM be profited 
 •jrifh from me. The son addresses his pa- 
 rent. It is a gift, whatever assistance or 
 support thou mightest derive from me ; 
 it is devoted to (rod, and therefore must 
 not be used for any other purpose. But 
 the worst feature was, that he was stiU 
 allowed to use it for his own advantage, 
 though not for the advantage of others. 
 And honor not his father or 
 mother. According to the majority of 
 ancient critical authorities, this should 
 read, shall not honor his father and mother. 
 This is a strong negative assertion, and 
 13 what the Pharisees say, "Whoever 
 says to his father or mother. It is a gift, 
 etc. , shall in no wise honor his father or 
 his mother." The words of Jesus, re- 
 corded by Mark (7 : 12), is a good com- 
 ment on this last clause, " And ye suf- 
 fer him no more to do aught for his 
 father or his mother." Treating a parent 
 thus was indeed an act of dishonor, both 
 in word and deed. If done in anger, it 
 was in the spirit of cursing ; and wheth- 
 er done in anger or not, the piactical 
 effect on a needy parent was the same 
 as that of a wicked, cursing son ; it was 
 indeed a practical cursing. The saying 
 of the Pharisees closes here, the wordis 
 he shall be free being not in the 
 original, and entirely unnecessary to 
 complete the sense. 
 
 Commandment ef God. The cri- 
 tical auUiorities are divided between the 
 
 commundnwnt, the law, and the word. — 
 Dr. p. Schaff. The word is in the 
 oldest manuscripts and versions. — Co- 
 NANT. Of none effect. Ye made void, 
 nullified, made of no effect the word or 
 commandment of God. The language 
 of Jesus implies that withjiolding any 
 needed assistance or support from a pa- 
 rent, is breaking the fifth command- 
 ment ; that the Pharisees admitted this ; 
 but rather for the sake of their tradition 
 they made the word of God of no ef- 
 fect. 
 
 The same Pharisaic spirit was after- 
 ward exhibited among Christians, Acts 
 15 : 1, 5; Gal. 2 : 11-14; 5:2; Col. 2: 8. 
 It showed itself in the latter part of the 
 second century, in the dogma of bap- 
 tismal regeneration, which in the third 
 century gave rise to infant baptism in 
 North- Africa ; to infant communion, 
 which continued in the western church 
 till the twelfth century, and in the east- 
 em church till the present day ; and to 
 pouring water upon, instead of immers- 
 ing, those who were dangerously ill or 
 near unto death. The same spirit has 
 fostered infant baptism, and pouring 
 and sprinkling, ever since. When, there- 
 fore, I am asked. Why do you transgress 
 the traditional usages of the church in 
 not baptizing infants ? I may reply, But 
 why do ye transgress the commandment 
 of God for the sake of your traditions ? 
 For, by infant baptism, you set aside 
 believers' baptism, and ye substituted 
 sprinkling, or pouring, in place of im- 
 mersion. Thus ye made the command- 
 ment of God of no effect for the sake 
 of your tradition. 
 
 In the same spirit the democratic go- 
 vernment of the church was changed 
 into the monarchical ; its ministry into a 
 hierarchy, and an unconverted member- 
 ship introduced; auricular confession, 
 priestly absolution, homage paid to sa- 
 cred relics, invocation of saints, worship 
 of the Virgin Mary, celibacy of the 
 clergy, and a host of other human doc- 
 trines and precepts were enjoined. And 
 all of them with wonderful uniformity 
 have the same effect, of annulling the 
 commandments of God. 
 
216 
 
 MATTHEW XV. 
 
 A.D. 29. 
 
 7 tradition. Ye " hypocrites, well did Esaias prophe- 
 
 8 sy of you, saying, " ' This people draweth nigh 
 unto me with their mouth, an<l honoreth me with 
 
 9 their lips ; but their heart is far from me. But in 
 vain they do worship me, p teaching for doctrines 
 the commandments of men.' 
 
 10 1 And he called the multitude, and said unto 
 
 11 them. Hear, and understand : ■• not that v.hich goeth 
 into the mouth defileth a man; Miut that which 
 Cometh out of the mouth, this defileth a man. 
 
 12 Then came his disciples, and said unto him, 
 Knowest thou that the Pharisees were offended, 
 
 " Mk. 7. 6. 
 » Is. 29. 13 , Eze. 
 3:5. 31 ; Lk. 16. 15. 
 p Pro. 30. 5, 6; Col. 
 
 2. 18-22 ; Tit. 1. 
 14. 
 
 1 Mk. 7. 14. 
 
 ' Ac. 10. 14, 15 ; 
 
 Ro. 14. 14, 17, 20 ; 
 
 1 Tim. 4. 4, 5; 
 
 Tit. 1. 15. 
 » vers. 18-20; ch. 
 
 12. 34-37; Jam. 
 
 3. 5-8. 
 
 7. Hypocrites. Dissemblers, whose 
 outward professions did not truly indi- 
 cate their thoughts and feelings. They 
 were from Jerusalem. " Rabbi Nathan 
 says, If the hypocrites were di\ided into 
 ten parts, nine would be found in Jeru- 
 salem, and one in the world beside." — 
 Stier. Well. Rightly, aptly did Isaiah 
 prophesy of you. This was a typical 
 prophecy, including both those of 
 Isaiah's day, and those in the day of our 
 Savior. See on ch. 1 : 23. 
 
 8. This is a quotation from Isa. 29 : 13, 
 not according to the exact language, but 
 according to the sense of the Hebrew. 
 This people draweth, etc. Simply, 
 This people honoreth nw unth their Up.% etc. 
 Draweth nigh with their mouth is not 
 found in the oldest and best manuscripts. 
 They honor me with their professions, 
 with their words and outward obser- 
 vances ; but their heart is far from 
 me in their aims, motives, and services. 
 Thus were they hypocrites, as explained 
 in the preceding verse. 
 
 9. In vain. Etnpty is all the honor 
 you give me in your woi-ship, teaching 
 for doctrines, an doctrines, or pre- 
 cepts, the commandments of men. Doc- 
 trines refei-s to those things taught as 
 binding upon the conscience, as obliga- 
 tory. They thus acted the extreme jiart 
 of hypocrites, in perverting the word of 
 God, and raising mere human precepts 
 to the position, and even above, the di- 
 vhie commands. 
 
 10. Jesus now turns away from those 
 scribes and Pharisees who had come 
 from Jerusalem, and addresses the mul- 
 titude. He called, etc. Calling the 
 attention of the multitude, and address- 
 ing them in particular. Many of them 
 had doubtless heard the scathing re- 
 buke and condemnation he had given the 
 
 Pharisees. Hear, and understand. 
 
 Listen attentively, and understand my 
 meaning. The Pharisees tell you of an 
 imaginary detilement, and ye have heard 
 also of a ceremonial detilement (Lev. 11 : 
 8, 26), but hear and understand in what 
 real detilement consists. 
 
 11. Not that which goeth into 
 the mouth defileth. It is not food 
 that morally detileth a man ; but wicked- 
 ness in the heart, which comes out in 
 false doctrines and wicked practices. 
 They were in danger of supposing that 
 there was something in the food forbid- 
 den as unclean, which would defile, not 
 merely ceremonially, but also morally. 
 This language of Jesus might at tirst 
 sight seem to conflict with the Mosaic 
 precepts. But things forbidden by the 
 law could produce only a ceremonial de- 
 tilement. This he does not deny. But 
 he is speaking of real or moral defile- 
 ment, and against imaginary defilement, 
 according to the tradition of the elders, 
 vcr. 20. When the cerf monies of the 
 law found their fulfillment in the death 
 and sufferinars of Jesus, the principle 
 here laid dt)wn was of still more general 
 application, Rom. 14 : 14. 
 
 12. Then came his disciples. 
 Immediately after addressing the multi- 
 tude, Jesus" had probably gone into the 
 house, Mark 7 : 17. The disciples were 
 probably the twelve, for whom Peter 
 soon after spoke as their representative, 
 ver. 1^. Were offended. Displeased, 
 took offense. This saying. The say- 
 ing which Jesus had just uttered in verse 
 11. The disciples were doubtless troubled 
 that Jesus should have thus displeased 
 i men of such high standing as these 
 scribes and Pharisees. 
 ' 13. In reply, Jesus makes use of a pa- 
 I rabolic figure' derived from the vegetable 
 
A.D. 29. 
 
 MATTHEW XV. 
 
 217 
 
 13 after they heard this saying ? But he answered 
 and said, ' Every phmt, which ray heavenly Father 
 
 14 hath not ])! anted, shall be rooted up. " Let them 
 alone : " they be blind leaders of the blind. J' And 
 if the blind lead the blind, both shall fall into the 
 ditch. 
 
 15 ' Then answered Peter and said unto him, De- 
 
 16 clare unto us this parable. And Jesus said, " Are 
 
 17 ye also yet without understanding ? Do not ye yet 
 understand, '' that whatsoever entereth in at the 
 mouth goeth into the belly, and is cast owt into the 
 
 18 draught ? But ''.those things which proceed out of 
 the mouth come forth from the heart ; and they 
 
 19 defile the man. ^ For out of the heart proceed evil 
 thoughts, murders, adulteries, fornications, thefts, 
 
 ' John 15.2, 6; 1 
 
 Cor. .3. 12. 
 " 1 Tim. 6. 5. 
 " ch. 23. W ; Is. 9. 
 
 16; Lk. 6. 39; 
 
 John 3. 19. 
 y Mie. 3. 6, 7. 
 ' Mk. 7. 17. 
 » ch. 16. 9 ; Mk. 7. 
 
 18. 
 
 " 1 Cor. C. 13. 
 
 « ch. 12. 34 ; Jam. 
 
 "Ge.'e. 5; 8. 21; 
 Pro. 6. 14; Jer. 
 17. 9; Gal. 5. 1*- 
 21. 
 
 world, by which he teaches the utter ex- 
 tirpation of all mere human tradition. 
 Every plant. Referring especially to 
 the traditions and teachings of tlie Pha- 
 risees. Heavenly Father hath not 
 planted. Which is not of dir\ine origin. 
 The figure may also apply to the false 
 teachers themselves, so far as they shall 
 be identified with their doctrines. They, 
 as well as tlieir doctrines, shall be rooted 
 out from the world. 
 
 14. Let them alone. Leave them 
 to themselves, let them go on, and have 
 nothing to do with them. All that is 
 necessary to their destruction is to let 
 them alone. Blind leaders, etc. A 
 proverbial expression. Spiritual deceiv- 
 ers and deceived. Both fall into the 
 ditch. A pit, or ditch, which crosses 
 their path, as an emblem of destruction. 
 Thus, both these hypocritical guides and 
 those deceived by them shall perish. 
 They sball stumble, as now they are 
 stumbling in taking offense at my doc- 
 trine, and fall into perdition. 
 
 1.5. Jesus, being in the house with his 
 disciples (Mark 7 : 17), Peter, in their be- 
 half, speaks to him. Answered. This 
 word implies something which had just 
 transpired which occasioned the request 
 of Peter. See ch. 11 : 2.5. Declare. 
 Explain, expound. Unto us. Unto the 
 disciples, for whom Peter acted as 
 spokesman. This parable. The say- 
 ing in verse 11. Compare Mark 7 : 15-18. 
 This saying was dark and enigmatical to 
 Peter, and at the same time figurative. 
 Peter, therefore, popularly styles it a pa- 
 rable. 
 
 16. Also. As well as the Pharisees. 
 Yet. After so much instruction. With- 
 19 
 
 I out understanding. Without com- 
 lircheusion; so lacking in common in- 
 telligence as not to perceive the meaning 
 of my remark. This was a gentle rebuke, 
 and intended to show them their spiri- 
 tual ignorance. It also implies that what 
 Jesus had said was perfectly plain and 
 simple. Their diflSculty may have arisen 
 from their Jewish views in regard to 
 clean and unclean meats. Peter was 
 
 j taught the lesson on a broader scale 
 
 ; when Cornelius sent for him at Jopna, 
 
 i Acts 10 : 11-16. 
 
 ! 17. Yet should be omitted, according 
 to the highest critical authorities. Un- 
 
 ' derstand. Do you not perceive that 
 food, received into the mouth, passes 
 through the stomach and bowels, and is 
 
 I cast out into the privy, and therefore 
 
 ' can not moTally defile him? Draug:ht. 
 
 ! A place of sitting apart, a privy, drain, 
 or sink. 
 
 18. But in contrast, those things that 
 proceed out of the mouth in a moral 
 sense, ])articnlarly our words, our sajings, 
 commands, doctrines, etc. These come 
 from the heart, wliere our purposes are 
 formed. Out of the abundance of the 
 
 j heart the mouth speaketh, ch. 12 : 34. 
 They defile the man ; the man as hav- 
 ing a soul, or moral nature. In the next 
 
 ! verse he proceeds to state what these 
 
 I things are. 
 
 ] 19: Out of the heart. The seat of 
 
 I moral intention and action. Evil 
 thoughts. Not only wicked thoughts, 
 but also wicked designs. From these, 
 as so many germs in the heart, spring 
 the dark catalogue of sins enumerated 
 in this verse. We have here a striking 
 evidence of innate depravity. Adul« 
 
218 
 
 MATTHEW XV, 
 
 A.D. 29. 
 
 20 false witness, blasphemies : these are the things 
 which defile a man : ' but to eat with unwashen 
 hands defileth not a man. 
 
 ■ ch. 23. 25, 26. 
 
 Je»m journeys to the region of Tyre and Sidon ; a 
 Canaanitish woman obtains the healing of Tier 
 daughter. 
 
 21 f THEN Jesus went thence, and departed into the ' Mk. 7. 34. 
 
 22 coasts of Tyre and Sidon. And, behold, a woman 
 of Canaan came out of the same coasts, and cried 
 unto him, saying. Have mercy on me, O Lord, 
 e thou Son of David ; my daughter is grievously 
 
 23 vexed with a devil. ^ But he answered her not a 
 
 8 ch. 1. 1 ; 22. 42- 
 
 45. 
 "Ge. 32. 24-30; 2 
 
 Cor. 12. 8. 
 
 teries. Breaking the marriage vow. 
 Fornications. Violations of cliastity 
 by unmarried persoas. Fal.se wit- 
 ness. False testimony, including lying 
 of every kind. Blasphemies. Re- 
 viling God and sacred tilings, including, 
 doubtless, the reviling of mau. See ch. 
 VZ : 31. 
 
 20. Jesus sums up what he had said. 
 These are the things, such as I 
 have mentioned, which defile the man, 
 render him really, that is, morally, un- 
 clean. But to eat with unwashen 
 hands, that in itself does not render 
 tlie mm unclean. Jesus speaks of such 
 wasliings as had nothing to do with 
 personal, but only with ceremonial 
 cleanliness, according to the tradition of 
 the elders. He would have his disciples 
 wash as often as necessary ; but not to 
 suppose that it would make them clean 
 in the sight of God. A man. In both 
 instances in this verse this should be t/i^ 
 man, lis in verses 11, 18, including his 
 higher spiritual nature, the soul. 
 
 21-28. The journey of Jesus to the 
 REGIONS of Tyre and Sidon, and the 
 Cana.\.niti3H woman, Mark 7 : 24-30. 
 
 21. Then Jesus went thence. 
 More literally, And Jesus, going forth from 
 thence, from the region of tiie pLiin of 
 Gennesaret and Gaperniura. Departed 
 into the coasts, etc. More correctly, 
 Withdrew into the parts, or region of Tyre 
 and Sidon. Another illustration of the 
 prophecy quoted in cli. 12 : 18-21. He 
 withdrew from the organized opposition 
 of the Pharisees, and from the cunning 
 and watchful Herod, for the purpose 
 also of making a visit to the Gentiles, 
 thus foreshadowing the fact that the 
 Gospel was intended for them as well as 
 the Jews. He not only went to, hut into 
 
 the region (ch. 2 : 22), or, according to 
 Mark (7 : 24), mi/o (he borders of Tyre 
 and Sidon, which were cities of Phoeni- 
 cia, in tlie north-west part of Palestine, 
 on the coast of the Mediterranean Sea. 
 See on ch. 11 : 21. Thus he entered the 
 frontier region, which joined upon Gali- 
 lee. " I have the impression that it was 
 to Sarepta he came, in the coasts of Tyre 
 and Sidon, to visit, perhaps, the place 
 where his great forerunner, Elijah, lived 
 and wrouglit miracles ; and that tlie wo- 
 man of Canaan, whom Mark calls a Syro- 
 Phaenician, belonged to the city of that 
 poor widow with wliora the prophet re- 
 sided. He raised her son from death, 1 
 Kings 17 : 17-23. The Savior delivered 
 this one's daughter from the power of 
 the devil." — Dr. Thomson, T/te Landand 
 the Book, vol. i. p. 232. 
 
 22. A woman of Canaan. The 
 land was called Canaan from having been 
 inhabited by the sons of Canaan, Gen. 
 10 : 1.5-19 ; Num. 13 : 29. That portion 
 of country was called Phoenicia, and be- 
 longed to the Roman province of Syria, 
 and had received a large admixture of 
 Greeks as conquerors and settlers. This 
 explains the language of Mark (7 : 26), 
 who calls her a Greek and a Syro-Phoeni- 
 cian by nation. She was thus a heatlien, 
 and a native of that Phoenicia which be- 
 longed to Syria. Came out of the 
 same coasts. More exactly, comhii/ 
 out of those reglojis, that district. Cried 
 unto him. Called aloud. It appears 
 from Mark 7 : 24 that Jesus entered into 
 a house and wouW have no one know it; 
 but he could not lie hid, for this woman 
 came. Alford thinks that Mark's ac- 
 count commences with verse 2.5 of this 
 chapter, and that this woman first cried 
 to him by the way. Such a supposition 
 
A.D. 29. 
 
 MATTHEW XV. 
 
 219 
 
 word. And his disciples came and besought him, 
 saying, Send her away ; ' for she crieth after us. 
 
 24 But he answered and said, '' I am not sent but unto 
 
 25 the lost slieep of the house of Israel. Then came 
 she and worshiped him, saying. Lord, help me. 
 
 26 But he answered and said. It is not meet to take 
 
 27 ' the children's bread, and cast it to '" dogs. And 
 she said, Truth, Lord : " yet " the dogs eat of the 
 
 * Ac. 16. 16-18. 
 " ch. 10. 5, 6; Ro. 
 
 15. 8. 
 
 I Ro. 9. 4. 
 
 "■ch. 7. 6; Phil. 3. 
 
 2. 
 -Ge. 82. 10; Job 
 
 40. 4, 5. 
 " Ko. 3. 29. 
 
 is certainly allowable, thouirh uotneces- 
 saiy. He may have gone iuto the house 
 on his first arrival in that region. She 
 had some knowledge of the Jewish reli- 
 gion, and also recognized Jesus as the 
 Messiah ; for she addresses him Son of 
 David, a familiar name of the Messiaii, 
 ch. 9:27; 12:23. Grievously vexed 
 with a devil. Literally, badhj dcmonized, 
 grievously possessed with a demon. Sec 
 on ch. 4 : 24. 
 
 23. Jesus hears her cries in silence. 
 We may suppose that Jesus now rises 
 and goes forth from the house, and she 
 continues her importunity. The disci- 
 ples (the twelve) therefore beseech Je- 
 sus to send her away, dismiss her, 
 that is, by granting her request, as is 
 evident from our Savior's answer in the 
 next verse. The reason given is, for 
 she crieth after us. It was an an- 
 noyance ; it would draw the attention of 
 others to them, which Jesus seemed es- 
 pecially desirous to avoid. Their com- 
 passion also was, doubtless, aroused to- 
 ward one so importunate and having so 
 much confidence in his ability to cure. 
 In the application of this Genlile, when 
 the civil and religious leaders of the 
 Jews were opposing him, we are remind- 
 ed that the Jews were soon to be rejected 
 and the Gentiles called. 
 
 24. I am not sent, etc. This reply 
 does not contain a direct refusal to jjcr- 
 form the miracle, but rather an intima- 
 tion that it would be out of the ordinary 
 course and object of his personal labors. 
 This personal ministry was to be con- 
 fined to the Jews, whom he speaks of 
 as lost sheep, having wandered from 
 and lost their true shepherd, ch. 10 : 6. 
 " Yet even this was occasionally broken 
 by such incidents as this. The 'foun- 
 tain sealed' sometimes broke its banks 
 in token of the rich floods of gi-ace 
 wliich should follow. See Rom. 15 : 8." 
 — Alford. 
 
 25. She now no longer cries after 
 them, or at a distance, but comes near, 
 
 and prostrates herself before him ; pro- 
 bably wliile the conversation is going on 
 between Jesus and his disciples. Wor- 
 shiped him. Bowed doien to him, as 
 an act of reverence and homage. See on 
 eh. 2 : 2. Lord is liere the title denot- 
 ing the most profound respect and reve- 
 rence. See on ch. 8 : 2. Thus the Sa- 
 vior's dealings witli her brought her to 
 her knees in earnest pleadings, and, at 
 the same time, made manifest her strong 
 faith in his power. 
 
 26. Jesus would further manifest her 
 faith, and also her humility, and there- 
 fore he replies. It is not meet, it is 
 not good or proper to take away the 
 children's bread, that designed for the 
 children, as the Jews were called, and to 
 cast it to the dogs, as the Gentiles were 
 styled by the Jews. Dogs. Literally, 
 (he little d<xjs, the domestic dogs in the 
 household that feed under the table, and 
 not the wild and ferocious dogs which 
 in flocks prowled through the street 
 and about the country. Rev. 22 : 15. The 
 tribes of Canaan, which remained in the 
 land, were to be the servants, the do- 
 mestic dogs, as it were, of Israel, Josh. 
 9 : 21 ; 1 Kings 9 : 20-22. In the use of 
 this milder and domestic term we there- 
 fore see the kindness and compassion of 
 Jesus. He gives her something to take 
 hold of, if her faith and spiritual percep- 
 tion are sufficient. 
 
 27. The answer of the woman is a 
 wonderful illustration of faith turning 
 the most untoward circumstances to a 
 good account. Truth, Lord. Ra- 
 ther, Tea, Lord, I admit all that thou 
 hast said, that it is not good to take 
 away the children's bread and give it to 
 tlic dogs, of which I am indeed one ; 
 give me but the crumbs, for the little 
 dogs do indeed eat these as they fall 
 from their master's table. Yet. Not 
 a correct translation of the original ; ra- 
 ther, for even, or for also, introducing 
 the reason for pressing lier suit, based 
 upon our Savior's own designation of 
 
220 
 
 MATTHEW XV. 
 
 A.D. 29, 
 
 28 crumbs which fall from their master's table. Then 
 Jesus answered and said unto her, O woman, great 
 is thy faith : p be it unto thee even as thou wilt. 
 t And her daughter was made whole from that very 
 hour. 
 
 Jesus returns to the sea of Galilee, heals many, and 
 again feeds a multitude. 
 
 29 ■• AND Jesus departed from thence, and came 
 nigh » unto the sea of Galilee ; and went up into a 
 
 30 mountain, and sat down there. ' And great multi- 
 tudes came unto him, having with them those that 
 were lame, blind, dumb, maimed, and many others, 
 and cast them down at Jesus' feet ; and he healed 
 
 Pch. 8. 13; 9. 29, 
 
 30. 
 1 Ps. 145. 19. 
 
 ' Mk. 7. 31. 
 ' ch. 4. 18. , 
 ' ch. 11. 5; 18.35. 
 5, 6 ; Lk. 7. 22. 
 
 her, "For even the dogs," or "For the 
 dogs also eat of the crumbs that fall 
 from their master's tal)le." 
 
 28. Great is thy faith. Others 
 had overcome difficulties in coming to 
 Jesus; but none hud been so severely 
 tried as she by an apparent unwilUng- 
 ness of Jesus liimself . She thus showed 
 herself to be of Israel by faith, though 
 not by race. So, also, he commended 
 the centurion's faith, ch. 8 : 10. Both 
 of tliese briglit examples of faith were 
 great in comparison with that of any of 
 the more highly-favored Jews. Be it 
 unto thee. Be it done to thee as 
 tliou wilt. Was made whole. Was 
 healed. From that very hour. Ra- 
 ther, From that hour, from that time, 
 from tliat moment. See on ch. 8 : lo. 
 Mark adds that, upon returning to her 
 house, she found the demon gone out, 
 and her daughter lying on the bed. 
 
 2t>-39. Jesus keturns to the Sea 
 OF Galilee and feeds the fouk 
 THOUSAND, Mark 7 : 31-8 : 9. 
 
 29. Jesus departed from thence. 
 From the regions of Tyre and Sidon. 
 According to the best critical authori- 
 ties, Mark informs us that Jesus went 
 from the borders of Tyre through Sidon, 
 to the Sea of Galilee, tln-ough the midst 
 of the borders of Decapolis, Mark 7 : 31. 
 Thus he traveled from Tyre northward 
 to Sidon ; then he appears to have cross- 
 ed Lebanon by the great road to C;esarea 
 Pliilippi ; and thence lie passed through 
 the northern portion of the Decapolis 
 (ch. 4 : 2.5), performing many miracles ; 
 and miraculously focdin<j; the four thou- 
 sand. Nijfh the sea, etc. Near the 
 Sea of Galilee. A mountain. Tlie 
 ijiountain, the high lauds east of the Sea 
 
 of Galilee. Sat doAvn there. The 
 
 usual posture for teaching, ch. 5:1; 
 possibly, also, to rest himself. 
 
 30. Great multitudes came to avail 
 themselves of his healing power. As 
 Matthew closes his account of our Sa- 
 vior's tirst circuit of Galilee by speaking 
 of the numerous miracles he performed, 
 ch. 4 : 23-;35 ; so does he close in a simi- 
 lar manner his account of our Savior's 
 only visit, during his ministry, to the 
 Gentile world. The Decapolis was 
 largely inhabited by Gentiles, many of 
 whom we may suppose to have been 
 witli the multitudes. Lame, blind, 
 dumb, maimed, and many oth- 
 ers, h. great variety of diseases, four 
 of which are named as specimens. 
 Mark (7 : 32) relates a cure of a deaf 
 man with an impediment in his speech. 
 The Greek word translated nwimed 
 means, strictly, bfnt, crooked, then more 
 generally, crippled in the hands or feet. 
 In Mark '.) : 43 it is applied to the loss of 
 a hand. It may here refer to persons 
 whose limbs were so crip]iled by disease 
 or wounds as to have lost all use of 
 them. In the next verse it is said that 
 the maimed were made whole, made 
 .sound, /(fall/ii/. Thus there is a clear dis- 
 tinction l)etween the lame and the 
 maimed. Cast them down. They 
 came with haste, and eager to have their 
 sick healed. These words do not neces- 
 sarily indicate any rudeness, nor any 
 harshness, inconsistent with a proper 
 care of the sick. They may be trans- 
 lated, Jo id i/iem down in haste at his 
 feet. Healed them. All that were 
 brought. 
 
 31. Beholding these miracles, the peo- 
 ple wondered, and glorified the God 
 
A.D. 29. 
 
 MATTHEW XV. 
 
 221 
 
 31 them : insomuch that the multitude wondered, 
 when tliey saw the dumb to speak, the maimed to 
 be whole, the lame to walk, and the blind to see : 
 and they glorified " the God of Israel. 
 
 32 * Then Jesus called his disciples ^into Mm, and said, 
 I have compassion on the multitude, because they 
 continue with me now three days, and have nothing 
 to eat : and I will not send them away fasting, lest 
 
 33 they faint in the way. ^ And his disciples say unto 
 him, Whence shoulcl we have so much bread in the 
 
 34 wilderness, as to fill so great a multitude ? And 
 Jesus saith unto them, How many loaves have ye ? 
 
 35 And they said, Seven, and a few little fishes. And 
 he commanded the multitude to sit down on the 
 
 36 ground. And ^ he took the seven loaves and the 
 
 Ps. 50. 10, 23; 
 Mk. 2. 12. 
 • ch. 9. 36 ; 14. 15- 
 21 : Mk. 8. 1. 
 
 1 i Ki. 4. 42, 44. 
 
 ■■ ch. 14. 19. 
 'lSam.9. 13;Lk. 
 22. 19. 
 
 of Israel. The inhabitants of this dis- 
 trict, hL-intf larii;ely Gentile, were also 
 largely heathen in theii- notions and re- 
 ligion^ Hence, in witnessing these won- 
 derful cures by this teacher of the God 
 of Israel, they praise and extol the God 
 of Israel. 
 
 32. Jesus now calls the twelve, and 
 says, I have compassion. I am 
 moved Avith pity for the multitude. The 
 ca.se was more urgent than on the for- 
 mer occasion (ch. 14 : 15), for they had 
 continued with him three clays — according 
 to the Jewish mode of reckoning, parts 
 of three days ; the third day was now 
 jiassing. I will not send them away 
 fasting. I do not wish, or, I am un- 
 willing to dismiss them without eating 
 any thing. Faint in the way. Lest 
 they become exhausted and entirely 
 wearied out on their way home. 
 
 83. Whence should we have, etc. 
 ■\Vhcncc should we have so many loaves 
 in a wilderness, an uncultivated and un- 
 inhabited region, as to satisfy the appe- 
 tite of so great a multitude? They 
 could not have forgotten the feeding of 
 the five thousand ; yet they seemed not 
 to have expected a repetition of the mi- 
 racle. And why should they ? For more 
 than two years Jesus had exercised his 
 ministry, attended everywhere with 
 large multitudes, yet, thus far, only on 
 one occasion had he miraculously fed 
 them. The disciples were still babes in 
 faith and knowledge, as is frequently il- 
 lustrated in the Gosp.els, especially in re- 
 gard to the death and tlie resurrection of 
 Christ, Luke 24 : 2-5-27. Even putting 
 the worst construction on their que.s- 
 lion, we find siniUur examples of a weak 
 
 faith among God's people. The Israel- 
 ites murmur immediately after their de- 
 liverance at the Red Sea (Exod. 15 : 24; 
 17 : 1-3) ; and even Moses showed un- 
 belief when God was about to feed Is- 
 rael with flesh in the wilderness. Num. 
 11 : 21-23. We can, therefore, see no 
 reason, founded on this question, for 
 supposing, with certain Gemian inter- 
 preters, that this is only another account 
 of the miracle recorded in ch. 14 : 1.5-21. 
 The questions of Jesus in ch. 16 : 9, 10, 
 show conclusively that there were two 
 instances of miraculous feeding; and 
 the two accounts show marked differ- 
 ences. The fonner appears to have been 
 in the spring ; the latter in the summer. 
 That was in the vicinity of Bethsaida, 
 north-east of the Sea of Galilee ; this in 
 Decapolis, and possibly some distance to 
 the south-east. In the one, they were 
 principally Jews from the western side 
 of the Jordan, who had been with Jesus 
 onlj' one day ; in the other, they are the 
 mixed population of Decapolis, who had 
 continued with him three days. Other 
 differences, equally as marked, wiU ap- 
 pear as we proceed. 
 
 ;54. Seven, and a fcAV little fishes. 
 In the former miracle they had but five 
 loaves and two fishes. They seem now 
 to have suspected what Jesus was about 
 to do; for they do not exclaim, as on 
 the former occasion, "What are they 
 among so many?" Their faith certain- 
 ly had been benefited thereby, for not a 
 word of doulit is expressed. 
 
 3o, .36. To sit down on the 
 ground. To lie domi, according to 
 oriental posture in eating. On the 
 fjivuiul, instead of on the grass, iu the 
 
222 
 
 MATTHEW XV. 
 
 A.D. 29. 
 
 fishes, and " gave thanks, and brake them, •> and 
 gave to his disciples, and the disciples to the mul- 
 
 37 titude. And they did all eat, and were filled : <^ and 
 they took up of the broken meat that was left seven 
 
 38 baskets full. And they that did eat were four thou- 
 sand men, besides w^onien and children. 
 
 39 '' And he sent away the multitude, and took ship, 
 and came into the coasts of Magdala. 
 
 »> 1 Cor. 10. 31; 1 
 
 Tim. 4. 3, 4. 
 ' 2 Ki. 4. 44. 
 
 " Mk. 8. 10. 
 
 former miracle. Dr. J. A. Alexander 
 supposes it destitute of vegetation. He 
 gave thanks and brake. See on eh. 14 : 19. 
 
 37. Broken meat. More correctly, 
 fragments that remained, as in ch. 14 : 20 ; 
 where we are also told the disciples, on 
 the former occasion, took up twelve 
 baskets instead of seven at this time. 
 The kind of baskets were also entirely 
 different. Those used then were the 
 usual Jewish traveling basket ; these 
 now used were grain or provision bas- 
 kets, and seem to have been much 
 larger, as Paul was let down in one from 
 the wall of Damascus. Thus the seven 
 baskets of fragments may have equaled 
 or exceeded tlie twelve baskets of the 
 former miracle. See on ch. 16 : 9, 10. 
 
 38. Four thonsand men. Instead 
 of five thousand, on the former occasion. 
 The women and children would doubt- 
 less raise the number to six or seven 
 thousand. Thus we can get some idea 
 of what the Evangelists mean when 
 they speak of the great multitudes fol- 
 lowing Jesus. At the former miracle 
 there must have been in aU about nine 
 thousand; in this, about seven. We 
 should also notice that the larger mul- 
 titude was fed by tlie smaller amount 
 of provisions, which is also against the 
 supposition that both accounts refer to 
 the same miracle. 
 
 39. Took ship. Rather, entered info 
 the ship, the one generally used by Jesus 
 and his disciples (ch. 8 : 23 ; 9:1; 14 : 
 13, 22), or the one that generally crossed 
 the lake at that point. Coasts of Mag- 
 dala. The borders, the neighborhood 
 of JIagdala, or, as the oldest manu- 
 scripts read. 3fapn<hvn. Masrdala was 
 situated on the west side of the Sea of 
 Galilee, about three miles north of Ti- 
 berias, just south of the plain of Gen- 
 nesaret. There is now a small village 
 called Mejdel where the ancient town 
 doubtless stood. Just south of it a line 
 of high rocks overhangs the sea. It is 
 probable that the place where Jesus 
 
 landed was at the foot of these cliffs, to- 
 wartl Dalmanutha (Mark 8 : 10), a small 
 village which probably lay about a mile 
 south of Magdala. Magdala was also 
 the birth-place of Mary Magdalene, from 
 which she received her name, Luke 8 : 2. 
 
 Remarks. 
 
 1. The Bible is the only rule of faith 
 and practice, vers. 1-6 ; Isa. 8 : 20 ; 
 John 5 : 39 ; Acts 17 : 11 ; Eph. 6 : 17 ; 
 
 1 John 4 : 6 ; 1 Tim. 1 : 4. 
 
 2. False religionists and formalists 
 ■have ever been prone to rest their doc- 
 trines and practices on tradition rather 
 than the word of God. The false doc- 
 trines and practices among professed 
 Christians can be traced to the tradi- 
 tions and commandments of men. For 
 example, Infant Baptism, in regard to 
 which Professor Stuart says, " Com- 
 ments, or plain and certain examples in 
 the New Testament relative to it, I do 
 not find ;" adding, "nor, with my views 
 of it, do I need them." "If any one 
 asks mc, ' Where is your text for baptiz- 
 ing children?' I reply that there is 
 none." — Henry Ward Beechek. See 
 Origin of Infant Baptitm, Chi-istian Re- 
 view, 1861, pp. 33-57. See notes on ver. 
 6. Ver. 1-9 ; Isa. 29 : 13 ; Gal. 1 : 14 ; 2 : 
 14 ; 3:1; Col. 2 : 8, 20-23 ; 1 Pet. 1 : 
 18, 19. 
 
 3. God and not man has a right to add 
 to his word, vers. 4-6 ; Deut. 4:2; 12 : 
 32 ; Prov. 30 : 6 ; Rev. 22 : 18, 19. 
 
 4. The first duty of a child, of what- 
 ever age, to his parents, is to honor 
 them in word and deed. This can not be 
 annulled or explained away by any arti- 
 fice of man, vers. 4-6; Eph. 6 : 2, 3; 
 Col. 3 : 20. 
 
 5. Hypocrites are especially abomin- 
 able to God, vers. 7-9 ; Ezek. 33 : 31-33; 
 Matt. 24 : 51 ; Tit. 1 : 16. 
 
 6. We should guard against formality 
 in worship, since it is hypocrisy, ver. 8 ; 
 
 2 Tim. 3 : 5. 
 
A.D. 29. 
 
 MATTHEW XVI. 
 
 223 
 
 The Pharisees and Sadducees again ask a sign ; Jesus 
 warns his disciples against their teaching. 
 
 XVI. THE " Pharisees also with the Sadducees came, 
 
 ch. 12. 38 ; Mk. 8. 
 11; Lk. 11. 16: 
 12. 54-5t); John 
 8. 6 ; 1 Cor. 1. 22. 
 
 7. Great carcfuhiess in keeping tlie 
 religious precepts and ordinances of men 
 is au evidence of formality, and, when 
 done knowingly, of hypocrisy, and is by 
 no means pleasing to God, ver. 9 ; com- 
 pare Isa. 1 : 12. 
 
 8. We should seek to understand the 
 words of Christ, by careful attention 
 and by imploring the guidance of the 
 Spirit, vers. 10, 15 ; James 1 : 5. 
 
 9. Men are depraved by nature; the 
 heart is the seat of sin, vers. 11, 18 ; 
 Gen. 6:5; Ps. 14 : 1-3 ; Prov. 4 : 23 ; 
 Jer. 17 : 9. 
 
 10. To take offense at kind and faith- 
 ful reproof is an evidence of a wrong 
 spirit, ver. 12 ; Prov. 9:8; 19 : 25. 
 
 11. Every error should be opposed; 
 and, in due time, shall be rooted up, 
 ver. 13 ; ch. 13 : 40-42; John 15 : 3. 
 
 13. Deceivers and the willingly de- 
 ceived are often left to their own de- 
 etructidn, ver. 14 ; Isa. 9 : 16 ; Jer. 5 : 
 30, 31. 
 
 13. But none will be excused on ac- 
 count of the blindness of their teachers, 
 ver. 14; Prov. 9 : 12; 1 John 4 : 1. 
 
 14. True puritv depends on the state 
 of the heart, vers. 17-20; Jer. 4 : 14; 
 Kom. 14 : 17 ; 1 Cor. 8 : 8. 
 
 15. We shoiild go first to God for 
 cleansing, and not tirst to external ordi- 
 nances, ver. 20 ; ch. 23 : 26; Ps. 51 : 7- 
 10 ; Prov. 9 : 10 ; Acts 8 : 37. 
 
 16. Christ withdraws his Spirit from 
 those who reject him, vers. 14, 21 ; Hos. 
 5 : 15 ; Acts i3 : 46. 
 
 17. In aU our trials, whether for our- 
 selves or others, we should go to Jesus. 
 The cases of others we should make, as 
 it were, our own, vers. 22, 25; ch. 14 : 
 13; Ex. 32 : 31, 32 ; Rom. 9 : 1-3. 
 
 18. In the Canaanitish woman we have 
 an example of persevering, importunate 
 prayer, ver. 23; Gen. 33 : 34-38; Matt. 
 26 : 39, 43, 44 ; Luke 18 : 3. 
 
 19. Those whom Christ intends to ho- 
 nor most he often tries the most, vers. 
 23-38 ; Heb. 11 ch. ; 1 Pet. 1 : 7. No- 
 ted examples : Abraham, Joseph, David, 
 Daniel, etc. 
 
 20. Under all circumstances wc should 
 exercise an unwavering faith in Christ, 
 vers. 37, 28 ; Heb. 10 : 23 ; James 1:6; 
 1 Pet. 1 : 9, 
 
 21. We should come to God just as 
 we are, poor sinners, in the exercise of 
 humility, taking a low place at his feet, 
 vers. 26, 27; Luke 15 : 18, 19; 18 : 13, 
 14 ; James 4 : 10. 
 
 32. Let us also learn the value and 
 power of faith, ver. 28; Rom. 4:3; 
 5:1. 
 
 23. None need fear to come to Jesus, 
 or to bring their friends to him, ver. 30 ; 
 ch. 11 : 28-30; John 6 : 37; Isa. 35 : 5, 
 6 ; Heb. 4 : 16. 
 
 24. Jesus looks with compassion on 
 those who are seeking for something to 
 satisfy the longing of their souls, ver. 
 32; Isa. 55 : 1-3 ; 63 : 9; James 5 : 11. 
 
 25. Jesus exercises a care over his 
 poor and needy followers, vers. 32-38; 
 ch. 6 : 33 ; Ps. 37 : 25; 1 Pet. 5 : 7. 
 
 26. W'e see the truthful simplicity of 
 Scripture. An impostor would, doubt- 
 less, have greatly increased the numbers 
 fed the second time, and reduced the 
 amount of provisions, quite likely, to a 
 single loaf, vers. 33-38, compared with 
 ch."l4 : 14-21. 
 
 87. God sometimes calls his people to 
 special and unexpected labors ; but 
 when he does so, he provides means for 
 accomplishing it. These are the loaves 
 and the fishes, vers. 32-34; John 6 : 9; 
 Acts 10 : 17-20. 
 
 28. God unites his power with human 
 instrumentality in carrying forward his 
 work in the world. Christ's power is 
 exercised in connection with the bread, 
 which he breaks, the disciples who dis- 
 tribute, and the multitude who recline 
 lapon the ground to receive, ver. 35, 36 ; 
 Acts 27 : 23-26, 31, 32; Phil. 2 : 12. 
 
 See remarks on ch. 14 : 14^21. 
 
 CHAPTER XVI. 
 
 Matthew proceeds to relate the further 
 opposition of the Pharisees, now com- 
 bined with the Sadducees, against Jesus, 
 and his warning against their doctrines. 
 The Evangelist then turns to the rela- 
 tion of Christ to the apostles and to the 
 church. Jesus reveals more clearly 
 than before the doctrine of his suflTer- 
 ings and death and resurrection, and 
 teaches the duty and necessity of self- 
 I denial. 
 
224 
 
 MATTHEW XVI. 
 
 A.D. 29. 
 
 and tempting desired him that he would show them 
 
 a sign from heaven. He answered and said unto 
 
 them, When it is evening, ye say. It icill le fair 
 
 weather ; for the sky is red : and in the morning. 
 
 It will be foul weather to-day ; for the sky is red 
 
 and lowering. O ye hypocrites, ye can discern the ' ch. 4. 23; 11. 5. 
 
 face of the sky ; but can ye not discern ^ the signs of ^ «=*»• ^■^- ^9' '^■ 
 
 the times ? s A wicked and adulterous generation 
 
 1^. A SIGN FKOM HEAVEN .IGAIN 
 
 REQUESTED, Mark 8 : 10-13. 
 
 1. The Pharisees also with the 
 Sadducees. Better, A?ul the Fharitxe.s 
 and Sadducees. See on ch. 3:7; and 
 tliis chapter, verse 11. We get a view of 
 the iucreasiag oppositiou to Jesus from 
 the fact that the Pharisees could unite 
 with Sadducees, who were enemies and 
 ri vals, in tempting him. Nor does this 
 seem strange, when we remember that 
 they had on a previous occasion taken 
 counsel with the Herodians how they 
 might destroy him, Mark 3 : 6. Sec on 
 ch. 12 : 14. "Tempting. Endeavoring 
 to lead him to do something which they 
 might use against him. They were un- 
 believing; their motives were wrong. 
 A sign from heaven. They ask for 
 a sign or miracle in tlie slcies, and not a 
 sign on the earth, such as his miracles 
 were. " For in the Jewisli superstition 
 it was lield that demons and false gods 
 could give signs on earth, but only the 
 true God signs from heaven." — Alfokd. 
 That the J'',ws expected thattlie Messiah 
 would give such signs, seems evident 
 by their repeated requests, Matt. 12 : -38, 
 and Lulie II : IG ; compare John 3 : 18 ; 
 (5 : 30. His life was remarkable for such 
 signs ; but the Pharisees were blind and 
 could not perceive the signs of the 
 times. See on ch. 13 : 38. 
 
 2, 3. Verse two, except He an- 
 swered and said unto them, and 
 the iR'.\t verse, are wanting in some of the 
 oldest and best mannsci'ipts. They are, 
 however, found substantially in Luke 
 12 : 54-56. Evening. Doubtless the 
 i iter evening of tlie Jews, justatsunsei 
 atid before dark. It wiH be fair 
 weather. There is but a single word 
 here in the Greek answering very well 
 to our exclamation, "Fine weather!" 
 Red. Literally, the color of fire; flame- 
 colored red. 
 
 3Iorning. The word thus translated 
 mean-! the early morning, between day- 
 break and sun-rising. Compare Mark i : 
 
 35 ; John 20 : 1. It will be, etc. An- 
 other exclamation, consisting of two 
 words in the original, and well expressed 
 hy Foul weather to-dai/! Foul. Stormy, 
 cloudy, not fair. Lowering. Appear- 
 ing gloomy, threatening. In these ex- 
 pressions we have the common and fre- 
 quent observations upon the weather by 
 the Jews of Palestine in our Savior's 
 day. O ye hypocrites. This is not 
 in the original, according to the best cri- 
 tical authorities. Discern the face. 
 Ye can distinguish, or judge, from the 
 looks or outward appearance of the sky. 
 Signs of the times. The evidences 
 that they were now living in the times 
 of the Messiah, and that Jesus was he : 
 First, the fulfillment of prophecy. The 
 sceptre had departed from Judah and 
 the lawgiver from between his feet, the 
 i^overnment of the country being then 
 in the hands of the Romans, which 
 Jacob had foretold should not be till 
 Shiloh,thatis, the Messiah, should come. 
 Gen. 49 : 10. Daniel's seventy weeks of 
 years was drawing to a close when the 
 Me:siah should appear, Dan. 9 : 34-27. 
 The predicted forerunner of the Messiah 
 had come in the person of John the 
 Baptist, ch. 3 : 3 ; 11 : 10-14. Prophecy 
 concerning the Messiah was being ful- 
 filled in the life of Jesus, as frequently 
 noticed in this Gospel, chs. 1 : 23 ; 3:6, 
 15, 23 ; 4 : 15-17 ; 8 : 17 ; 12 : 18-31 ; 
 13 : 35. Second, wonderful heavenly 
 phenomena : the star at his birth, the 
 song of the angels, the descent of the 
 Spirit upon hiin, and the voice from 
 heaven at his baptism. And third, his 
 wonderful miracles were evidences of 
 his Messiahship. All these were signs 
 of the times more convincing than any 
 of the signs by which they were accus- 
 tomed to judge very correctly of the 
 weather. The interrogative form makes 
 the expression the more emphatic, and 
 implies that their spiritual want of dis- 
 cernment was truly astonishing. 
 4. In this verse we have in the origi- 
 
A.D. 39. 
 
 MATTHEW XVI. 
 
 225 
 
 seeketh after a sign ; and there shall no sign be 
 given unto it, but the sign of the prophet Jonas. 
 ^ And he left them, and departed. 
 
 5 AND ' when his disciples were come to the other 
 
 6 side, they had forgotten to take bread. Then Jesus 
 said unto them, '' Take heed and beware of the 
 
 7 leaven of the Pharisees and of the Sadducees. And 
 they reasoned among themselves, saying, It is be- 
 
 8 cause we have taken no bread. Which ' when Jesus 
 perceived, he said unto them, O ye of little faith, 
 
 " Mk. 8. 13. 
 ' Mk. 8. 14. 
 I' ver. 12 ; Lk. 12. 
 1 ; 1 Cor. 5. 8. 
 
 ' Eze. 11.5; John 
 2. 24, 25 ; Rev. 2. 
 2:3. 
 
 nal the exact words found in ch. 13 : 39, 
 except that prophet before Jonah is 
 omitted, accordina: to the hi.mliest criti- 
 cal authorities. The repetition is not 
 strange, since the class of persons and 
 the occasion demanded the same answer. 
 Possibly some of those wei-e present 
 who had tlien asked for a sign, and he 
 reminds them that his determination is 
 unchanged. See on ch. 12 : 39. After 
 thus replying to them, Jesus stops not 
 to explain the sign of Jonah, as in cli. 
 12 : 40 ; but left them and departed. 
 They were unworthy, seeking occasion 
 against him, and plotting to destroy 
 him. This conversation took place on 
 his arrival in the region of Magdala (ch. 
 15 : 39), or soon after, and now, leaving 
 the unbelieving and evil-designing Pha- 
 risees and Sadducees, as well as the craf- 
 ty Herod Antipas, he takes a ship and 
 passes over again to the eastern side of 
 the sea. See next verse and Mark 8 : 13. 
 5-12. Jesus warns his disciples 
 against the leaven of the phari- 
 SEES AND Sadducees, Mark 8 : 13-21. 
 
 5. The other side. Eastern side 
 of the sea of Galilee, Mark 8 : 13. Had 
 forgotten, etc. Rather, Forgot to take 
 bread. The disciples had not forgotten 
 to take provision for their journey 
 across the lake, for thej' had a loaf re- 
 maining after they were over (Mark 8 : 
 14); but after landing they forgot to 
 take bread for their further journey into 
 the region beyond. 
 
 6. We have an example here how 
 Jesus improved the events of daily life 
 for the spiritual advantage of his fol- 
 lowers. Their neglect to provide provi- 
 sions gave occasion for uttering in para- 
 bolic language a warning against the 
 teaching of the Pharisees and Sadducees. 
 Leaven is a figure of diffusive and as- 
 similating power, generally, though not 
 always, used in Scripture to represent 
 that which is corrupt and evil. See on 
 
 ch. 13 : 33. Here it denotes the perni- 
 cious teaching of the Pharisees and Sad- 
 ducees, verse 13. Mark (8 : 15) omits 
 ISaddiwees and adds, the leaven of Herod. 
 The Herodiaus were more of a politiciU 
 part}' than a religious sect, and were 
 doubtless for the most part Sadducean 
 in religious sentiment, the wealthiest 
 classes being Sadducees. It is not neces- 
 sary to suppose, however, that learev oj 
 the tiadduvecs and leaveii of Herod av^t in- 
 terchangeable phrases ; for the teaching 
 of all of these three classes was formal, 
 worldly, and opposed to Christ and the 
 truth. Indeed, leaven could be applied 
 to an J- false religious teaching. The ex- 
 hortation. Take heed and beware, 
 carefully guard and watch against, im- 
 plies that the disciples were more or less 
 under the influence of this leaven. 
 They came constantly in contact with 
 the various Jewish sects and parties, 
 and heard their opinions and utterances, 
 which were adapted to atfeet their 
 minds, which were still darkened with 
 many caraal views and notions. 
 
 7. The minds of the disciples, being 
 much absorbed in regard to their neg- 
 lect in providing bread, and with the 
 care of securing future provisions, they 
 suppose at once that Jesus refers to 
 material leaven, and suspect no spiritual 
 meaning. His words suggest this thought 
 to their minds; they speak of it, and so 
 conclude. Yet the saying seemed some- 
 what dark to them. Was the leaven of 
 the Pharisees unclean to them ? Or 
 would the Pharisees in their hatred and 
 opposition pint any thing in it injuri- 
 ous or poisonous'? Or did Jesus wish 
 them to have nothing to do with these 
 malignant opposers ? Such might have 
 been" their thoughts and reasonings. 
 
 8. Jesus rebukes them for tlieir un- 
 due anxiety about bread. Perceived. 
 Literally, And Jestis kiwvnng it. He 
 knew their thoughts and reasonings, 
 
226 
 
 MATTHEW XVI. 
 
 A.D. 29. 
 
 "ch. 14. 17-2]« 
 John 6. 9. 
 > ch. 15. 34-38. 
 
 why reason ye among yourselves, because ye have 
 
 9 brought no bread ? °"Do ye not understand, neither 
 
 remember the five loaves of the five thousand, and 
 
 10 how many baskets ye took up ? " Neither the seven 
 loaves of the four thousand, and how many baskets 
 
 11 ye took up ? How is it that ye do not understand 
 that I spake it not to you concerning bread, that ye 
 should beware of the leaven of the Pharisees and of 
 
 13 tlie Sadducees ? Then understood they how that he 
 bade thein not beware of the leaven of bread, but of 
 " the doctrine of the Pharisees and of the Sadducees. 
 
 Peter, in behalf of the twelve, confesses that Jesus is the 
 Christ. 
 
 p J^ Q 2Y 
 
 13 p WHEN Jesus came into the coasts of Caesarea q Mk;8.'27-29;Lk. 
 Philip pi, he asked his disciples, saying, i Whom do 9. 18. 
 
 ' ch. 15. 4-9. 
 
 which showed that they had but little 
 faith. Had they strong faith, they 
 would not be reasouiug about bread, 
 and thus lose sight of the spiritual 
 meaning of his recent caution. Why 
 reason ye, etc. They had no cause of 
 anxiety about provisions, as his miracles 
 performed recently in that very region 
 clearly showed. 
 
 9, 10. Do ye not understand, etc ? 
 Do ye not understand my language, aiid 
 do you forget my two recent miracles in 
 feeding large multitudes ? Is there then 
 any necessity for your anxiety about 
 bread, and for interpreting my language 
 in a literal sense? Baskets. In the 
 original, the two kinds of baskets are 
 distinguished here, as they are in the ac- 
 counts of the miracles. In verse 9, it is 
 the usual Jewish traveling basket, a.s in 
 ch. 1-t : 20 ; in verse 10 it is the grain or 
 provision basket, as in ch. 15 : 37, which 
 see. This shows the accuracy of the 
 statement. 
 
 11. How is it, etc. ? Since you know 
 of the.se great miracles, and consequent- 
 ly of my "power to provide provisions if 
 necessary, how is it that you put such 
 a low and literal sense on my language, 
 and do not understand that I spake not 
 of the material bread ? That ye should 
 beware, etc. According to the oldest 
 and best manuscripts this should read, 
 Hut beware of the Uave?i, etc. ! Having 
 asked the pointed question which im- 
 l>lied that the dullness of their under- 
 standing was marvelous, he repeats his 
 admonition, Beware of the leaven of 
 tlie Pharisees and Sadducees. Saddu- 
 cees, in this and the following verse, 
 
 should be without the article, as in vers. 
 1 and (5. The Pharisees were the more 
 numerous, as well as the leaders in this 
 concerted and organized movement 
 against Jesus. 
 
 ' 13. Then the disciples understood that 
 the leaven of which Jesus spoke was not 
 the leaven of bi-ead, but of doctrine or 
 teaching. Doctrine. What is taught, 
 the intitrncilo/i, the teaching of the Phari- 
 sees and Sadducees. Their carnal and 
 superlicial expositions of the law, their 
 worldly views of prophecy and the Mes- 
 siah, their words in opposition to Jesus, 
 their demand of a sign from heaven, 
 their attributing his power to Beelze- 
 bub, were doubtless the teaching here 
 specially meant. Of these the disciples 
 were to beware, lest their minds and 
 hearts should be aflfected by them. 
 In the midst of the wonderful miracles 
 and discourses of Jesus, such teaching 
 betrayed a want of honesty, a hifpocrls-i/, 
 which is also styled leaven in Luke 13 : 1. 
 13-30. The Confession of Peter in 
 
 BEHALF OF THE TAVTILVE THAT JeSUS IS 
 
 THE Christ, Mark 8 : 37-30 ; Luke 9 : 18- 
 31. Here begins a new period in our Sa- 
 vior's ministry, the period of preparation 
 for his last sufferings. He begins to pre- 
 pare the minds of his disciples by clear 
 views of himself and his church, and by 
 distinct intimations of his sufferings. 
 
 13. Having passed up along the east- 
 ern shore of the Sea of Galilee, and 
 healed a blind man at Bethsaida Julias 
 (Mark 8 : 33), Jesus with his disciples 
 proceed northward along the eastern 
 bank of the Jordan. Csesarea Phi- 
 lippi. A city three or four miles from 
 
A.D. 29. 
 
 MATTHEW XVI. 
 
 227 
 
 14 men say that I the Son of man am ? And they 
 said, Some say that thou art John the Bai)tist : some, 
 Elias; and others Jeremias, or one of the prophets. 
 
 15 He saitli unto tliem, But whom say ye that 1 am ? 
 IG And Simon Peter answered and said, Thou art the 
 
 ancient Laish or Dan, situated iit the 
 s(Mitliern ridge of Mount Ilernion, upon 
 tile .-^ide of Mount Paniuln, adjacent to 
 a cave from wliicli gushes forili a large 
 fountain, one of tlie sources of the Jor- 
 dan. In Greece the worship of the Sil- 
 van Pan was associated witii eaves and 
 grottos ; and lience tlie Grecian settlers 
 in Syria dedicated this spot to liini and 
 erected here a shrine, aud named tlie 
 city iii?<eas. It was rebuilt aud enlarged 
 by Philip the Tetrarch, brother of Herotl 
 Antipas, and named 0;esarea in lionor 
 of Tiberius Cffisar ; and to distinguish it 
 from Csesarea on the Mediterranean, it 
 was called Caesarea Philippi, that is, 
 Philip's Csesarea. It was a beautiful 
 city, in the midst of the most pictur- 
 esque scener}', and svirrounded with a 
 rich and populous country. It was one 
 of the residences of Pliilip. Agrippa II. 
 (Acts 2.5 : 13) afterward embellished it, 
 and called it Neronia.% in honor of Nero. 
 Both of these names have long heen 
 disused, and its ancient name under the 
 Arabic form Bauias is now applied to 
 the small village of about forty huts, 
 and the surrounding ruins, which mark 
 its site. 
 
 The coasts. TJie 2M7is, regwn, of 
 Ci¥sarea Philippi. It is not certain that 
 Jesus visited this city. Mark (8 : 27) 
 says that Jesus went mto the villager of 
 C(f^area Philippi, those which were de- 
 pendent on it, and adjacent to it. He 
 asked his disciples. While he was 
 in this region visiting the cities. Marie 
 (8 : 27) tells us that it was while they 
 were in the vaij, and Luke (9 : 18) says 
 that Jie ivas alone prmjing, and his dv<ci- 
 ples were vnth him. It was a fitting time 
 and place for Jesus to draw forth from 
 liis disciples the truth which they had 
 already learned, that ,7e.<f?« i,s the OhHst, 
 and to teach them new truths in regard 
 to his church and his sufferings. The 
 design of the question was botli to con- 
 firm them in the faith, and to ]irepare 
 the w-ay for further instruction. Whom 
 do men, etc. V Wlio do men declare 
 me, tlic Son of Man, to be ? .S!r>?( of Man 
 was tlie name by wliich Jesus loved to 
 designate himself as the Messiah. See 
 
 on ch. 8 : 20. Some would translate, 
 " Wlio do men declare me to bey Tlie 
 Son of Man?" But this does not suit 
 the connection ; for it would rci|uire a 
 negative or affirmative answer. Tlie old- 
 est and best manuscripts, however, omit 
 me, aud read. Who do men my (declare) 
 the iSoti of 31un to be? Jesus would first 
 of all call forth from them the views of 
 the people generally, and then in con- 
 trast their view's as his disciples. 
 
 14. We have here a vivid picture of 
 the opinions, not of the scribes and 
 Pharisees, and the ecclesiastical and po- 
 litical leaders of the Jews (ch. 12 : 24 ; 
 John 7 : 12), but of the people generally, 
 Luke 9 : 18. They did not regard him 
 as tlie Messiah, but intimately connected 
 with him as a precursor or forerunner. 
 Some, like Herod, tliought him to be 
 John the Baptist risen from the 
 dead, ch. 14 : 2 ; .some, Elijah who was 
 to come, Mai. 4:5; others Jeremiah, 
 who was regarded as the greatest of the 
 ]irophets, and exiiectcd by some of the 
 Jews as one of the Messiah's forerun- 
 ners. See Apocrypha, Esdras 2 : 18. 
 Others thought him one of the ancient 
 l>rophets. Thus, some thought the liv- 
 ing Elijah had appeared, while others 
 thought one of the prophets had risen 
 from the dead. The Jews held to the 
 actual coming and bodily resurrection of 
 these men, and not that the soul of any 
 one of them had reappeared in the body 
 of Jesus. Such were the views of the 
 people in regard to Jesus. Yet his dis- 
 ciples and some persons of strong faith 
 had recognized him as the Messiah, ch. 
 9 : 27 ; 15 : 22 ; John 4 : 42 ; 7 : 31. 
 
 15, 16. Jesus now turns to the twelve 
 and asks their opinion of him. Ye is 
 emphatic, and in contrast to the men 
 whose views they had just answered. 
 Ye have told me the confused and con- 
 flicting views of the multitude; but ye, 
 whom do ye my or declare me to be ? 
 
 Simon Peter. The full name of 
 Peter is here given as it is found in the 
 tliree catalogues of the apostles in 
 Matthew, Mark, and Luke. See on cli. 
 10 : 2. He sjioke as an apostle. Mat- 
 thew also is about to relate the remarks 
 
'J 2 8 
 
 MATTHEW XVI. 
 
 A.D. 29. 
 
 17 Christ, the Son of ' tlie living God. And Jesus an- ' Dtu. 5. 26. 
 swered and said unto him, blessed art thou, " Simon ,' ^a'i"\^ii^i2 m- 
 Barjona; ' for flesh and blood hath not revealed it Kpii. 3. 8.' 
 
 of Jesus on the two names, vers. 17, 18. 
 Peter evidently answers iu behalf of the 
 apostles, for Jesus addressed his ques- 
 tion to them. They assent to liis declara- 
 tion of faith, for they make no other re- 
 ply. The fact tliat they were disciples and 
 apostles, implies that they had held that 
 Jesus was the Christ. Compare John 1 : 
 40-lr3 ; 6 : Gvt, etc. Peter appears to have 
 been the spokesman of the apostles, 
 and to have acted somewhat like a chair- 
 man of a committee, or the foreman of 
 a jury. See farther ou ch. 10 : 2. 
 
 Thou art. The language of firm 
 conviction; uot merely of united or in- ; 
 dividual opinion or belief ; for he does 
 not answer, wesai/, or believe; or, I nay, or \ 
 believe that tJwti art; but firmly, and with ' 
 all the reverence bee jming the an- 
 nouncement of so important a fact. 
 Thou art the Christ, the Me.ssiah, or 
 the Aiiointal, as tlie word means, the one 
 foretold by ancient prophets, and styled 
 the Messiah or Anointed bv David and 
 Daniel, Ps. 3:2; Dan. 9 : 3o. He was 
 the Son of David, in whom was fulfilled 
 all the types of anointed prophets, 
 priests, and kings of tlie old dispensa- 
 tion. And to express the fullness of 
 their faith in him as the Messiah, Peter 
 adds. The Son of the living God. 
 Not only human, but divine. Not Sou 
 of God in auy inferior sense ; but the Son 
 of Ood in the highest sense, which could 
 be asserted of no other being. God is 
 here styled liring God, not only because 
 he is distinguished from dead idols, but 
 also because he is the author of all life 
 aud existence, hence self-existent, eter- 
 nal. The Sim of the lii<infi God was one 
 who partook of that living, self-exis- 
 tent, and eternal nature. In tliis confes- 
 sion we have thus brought to view the 
 luimanity and the divinity of Christ. 
 " This was a view of the person of Christ 
 quite distinct from the Jewish Messianic 
 idea, which appears to have been (Justin 
 Mar. Dial. p. 2(37), that he should be a 
 man, born from men, but selected by 
 God for the otlice on account of his emi- 
 nent virtues." — Alfokd. 
 
 17. Jesus now in turn confesses Peter, 
 and through him, as their representative 
 or spokesman, all the apostles. Bless- 
 ed. Happy art thou iu thy relations 
 
 aiul destiny, in this spiritual knowledge, 
 and in the enjoyment of the divine fa- 
 vor. See ou ch. 5 : o. Simon Bar- 
 joua. A patronymic, .Simon son of 
 Jonah. In the Aramaic, the coUoquial 
 language of the Jews at that time, bar 
 meant son. Simon is here reminded of 
 his earthly state aud parentage in con- 
 trast to his spiritual state, as Peter, an 
 inspired apostle. So, also, when Jesus, 
 after his resurrection, I'eminds Peter of 
 his frailty by asking him thrice, Lovest 
 thou me^ headdresses him, Simon son of 
 Jonah, John 21 : 1.5-17. Some suppose 
 that Jesus had special reference to the 
 meaning of these names ; to Simon, 
 meaning hearkening, obedient; aud to Bar- 
 jona, the son of a dove, denoting harmless- 
 ness, or used as a symbol of the Holy 
 Spirit. But it seems far-fetched and un- 
 necessary to have recourse to any such 
 interpretation. jBar, however, is used 
 by Daniel (Dan. 7 : 13) when he speaks 
 of "the Son of Man; " and Jesus, as he 
 doubtless spoke iu the Aramaic at this 
 time, had used bar in vers. 13, " the Son 
 of Man," and Peter iu verse 16, " the 
 Son of the living God." Bar-Jona thus 
 corresponds with son in the preceding 
 verses. Its force may be thus given : 
 " Your confession is true. I, the Son of 
 Man, am indeed the Son of the living 
 God ; aud so in turn I declare that thou, 
 Simon sou of Jonah, frail and fleshly by 
 nature, art Peter, a spiritual stone and a 
 representative of the truth thou hast ut- 
 tered." 
 
 Flesh and blood. Human nature, 
 man, as opposed to my Father. Com- 
 pare Gal. 1 : 16 ; Eph. 6 : 12; 1 Cor. 15 : 
 20. This knowledge had not come from 
 man, nor from any human source, but^ 
 had been revealed to him by the Father. 
 See on ch. 11 : 2.5. As Peter spoke in be- 
 half of the twelve, so this answer of Je- 
 sus to Peter extended to them. They 
 all, doubtless, shared with Peter in the 
 unwavering conviction that Jesus was 
 the Christ, the Son of the living God, 
 aud of all it could be said that the Fa- 
 ther had revealed this fundamental truth 
 to them. This was no new and sudden 
 revelation ; hut it commenced with their 
 disfipleship, and grew with their growth, 
 and strengthened with their strength, 
 
A.D. 29. 
 
 MATTHEW XVI. 
 
 229 
 
 unto tlieo, but " ray Fatlicr -which is in heaven. 
 
 18 And I say unto thee, Tliat ^ thou art Peter, and 
 
 > upon this rock " I will build ' my cliurch ; and 
 
 '' the gates of hell shall not prevail against it. 
 
 "ch. 11. 25-37; 
 
 John 6. 45; 1 
 
 Cor. 2. 10. 
 » ch. 10. 2. 
 >• Ac. 4. 11. 
 
 John 1 : 13, 13, 41, 49; 6 : 69. Paul 
 elahus a similar divine teacliing and iu- 
 •spiralion. Gal. 1 : 1, 11, 12, 15, 16. 
 
 18. And I say also. Kather, And 
 J also, etc. The einpliasis is not upon 
 Kiijjy but upon /. Peter had just confess- 
 ed Christ ; Jesus in turn confesses him. 
 Thou hast said to me, Thou art the 
 Christ, etc. ; I also say to thee. Thou art 
 Peter, etc. Peter. Meaning, literally, 
 a pkce of rwk, a done. This name was 
 given to Peter when he first became 
 a disciple (John 1 : 42); prophetically 
 however, for Jesus said, " Thou shalt be 
 called Cephas," etc. ; but here he says, 
 Thou art Peter. Sec on 4 : 18. In 
 earthly descent, and as a frail man, he 
 was Simon Bar- Jonah; but in Christ's 
 spiritual kingdom, as an apostle, as ac- 
 knowledging that Jesus was the Christ, 
 the Son of the Uving God, and in his re- 
 lation to the church, he was Peter, a 
 stone, one of the foundation stones, 
 Eph. 2 : 20 ; Rev. 21 : 14. 
 
 And on this reck. Great variety 
 of interpretations have arisen among ex- 
 positors as to what is meant by Ifiis rock. 
 They may be stated as follows : 1. The 
 term rock is referred to Peter with the 
 idea of supremacy. This is the popish 
 view, and presented by Baronius, I3ellar- 
 min, and Passaglia. 2. It is referred to 
 Peter, as an apostle, in the office and 
 work assigned to him. Peter is thus a 
 rock, in a subordinate sense, to Christ, 
 the foundation rock, on whom was laid, 
 as a foundation stone, three thousand 
 living stones on the day of Pentecost, 
 and also Cornelius and his company, the 
 first living stones of the Gentile church. 
 Most of those who hold this view asso- 
 ciate with Peter, more or less closely, 
 his confession. Among the advocates of 
 this view may be classed Hilary, Ambrose, 
 Chrysostom, Cyril of Alexandria, Theo- 
 doret, and others of the fathers; Lau- 
 noi and Dupin, of the Catholics ; and 
 from among Protestants, Bengel, Gro- 
 tius, Le Clerc, Whitby, Doddridge, 
 Bloomfield, Barnes, Ripley, Whedon, 
 Nast, Olshausen, De Wctte, Meyer, Al- 
 ford, Lange, Schaff, and many" others. 
 Some, as Origen, apply the term to 
 Peter, including the other apostles, and, 
 20 
 
 indeed, all believers. 3. Others refer 
 the term rock to the confession of Peter, 
 namely, the Messiahship and divine 
 Sonship of Jesus, embracing the whole 
 personality of Christ, including his di- 
 vine and human nature and work. Thisj 
 is alluded to in the preceding words,! 
 "Hath not revealed it," namely, this fact, 
 my Messiahship and Sonship. The fa- 
 thers named in the preceding class vary 
 their interpretation, sometimes present- 
 ing this view. So Doddridge seems also 
 to incline toward it. Among its advo- 
 cates may be named Gregory the Great, 
 Huss, Calvin {J)ix(iti(tes, b. 4, ch. 6, sec. 
 6), Luther, Scott, Febrouius, Ewald, 
 and others. Some include the faith of 
 Peter, which grasped and gave forth 
 this confession. 4. Others refer this 
 rock to Christ, that is, to him in his per- 
 sonal ofiSce, so clearly brought out by 
 the confession of Peter. The only dif- 
 ference between this and the last view 
 is, that it makes the rock refer to a pe^-- 
 fion rather than a doctrine, or, rather, 
 that it carries it a step further downward 
 to Christ, who is the foundation and 
 the living embodiment of the doctrine. 
 This view is advocated by Jerome, Au- 
 gustine, in his later years, Fabricius, A. 
 Clarke, Calovius, Dr. Wordsworth, J. A. 
 Alexander, and others. 
 
 Whatever be the true interpretation, 
 it is certain that the first view, the popish 
 idea oi Peter's supremacy, can never be 
 scripturally maintained; to prove which 
 it is necessary to show that there was a 
 superiority of power conveyed to Peter 
 alone, and that this power was to be 
 transf en-ed from him in succession upon 
 the bishops of Rome. For, Ji7-st, there is 
 nothing here said or implied about a suc- 
 cession from Peter; and, moreover, the 
 idea of such a succession is inccnsistent 
 with the figure of a foundation, which is 
 one and unchanging, and not constantly 
 renewed. Seccmd. Admitting that rock is 
 here applied to Peter, so is Satan, in 
 verse 23. It was only the believing 
 Peter who could be styled a rock, or even 
 a stmie (Peter) ; and when soon after, 
 denjing that Christ must suITer, he be- 
 comes a stone of offense and Satan (al- 
 lied to the great adversary) to our Lord- 
 
230 
 
 MATTHEW XVI. 
 
 A.D. 29. 
 
 See ver. 23. TIdrd. The other apostles 
 ■were equally foundation stones with 
 him, Eph. 'Z : 20. Fourth. The same 
 rights and privileges were bestowed on 
 all the apostles. Compare verse 19 and 
 eh. 18 : 18. Fifth. Paul's reproof of 
 Peter, and his whole statement tliereof, 
 are fatal to the doctrine of Peter's su- 
 premacy, Gal. 3 : 7-14. Sixth. It is cer- 
 tain, from Peter's own language, that he 
 knew nothing of any such supremacy. 
 For, in his tirst epistle (5 : 1-3), he 
 addresses the elders as a fellow elder, and 
 exhorts not to be lords over the heritage, 
 but examples to the flock ; and, in chap- 
 ter 2 : 'ir^, he speaks of Christ as the 
 chief corner-stone, and believers as liv- 
 ing stones. Seventh. That Peter was 
 ever bishop of Rome is without either 
 scriptural or historical foundation. 
 Thus, upon the supposition that rock 
 here refers to Peter, the popish idea is a 
 mere assumption. Neither can apostolic 
 succession be supported from this pas- 
 sage ; for nothing is said about a succes- 
 sion, which is also inconsistent with the 
 nature »nd design of the apostolic of- 
 fice. See on ch" 10 : 2. 
 
 To me the fourth view seems the true 
 one, namely, that Jesus by the words this 
 rock meant himself, as the Christ, the 
 Sou of the living God. For, First, there 
 is, in the original, a marked distinction 
 between the masculine jxtros (Peter), 
 which means, almost without exception, 
 a piece of rock or storw, and the feminine 
 petra (rock), which always means rock. 
 Jesus spoke, doubtless, in the Aramaic, 
 and it is quite probable that he used two 
 words equivalent to the Greek words 
 petros and petra, as cephas, meaning stone, 
 and cepha, rock. Lightfoot, on tliis pas- 
 sage, says there is no reason wliy the 
 Savior should not have used this very 
 Greek word, since such Greek terms 
 were then common among that people. 
 But, supposing the Savior to have used 
 a Syriac word, Lightfoot says (I give 
 his language condensed), " I deny that 
 he used the very same StDS^S (keepho) 
 here as in the other case. He either 
 said Cephas, after the Greek manner, or 
 with a Syriae formation. For how, I 
 pray, could it have been understood, 
 either by the disciples or by Peter him- 
 self, if in both cases he had used the 
 same word? The Romanists allege in 
 reply, Petrum esse Petram. But let tliem 
 tell us why Matthew did not use the 
 same word in Greek, if the Savior used 
 the same in Syriac ?" 
 
 In the Peshito Syriac version, how- 
 ever, the same word (keepho) is used in 
 both instances, and it is the word eveiy- 
 where used in that version as the proper 
 name (Cephas) of the apostle. It is, 
 however, used iu that version for both 
 stone and' rock. Examples of the former 
 are found in Luke 4:3; Matt. 4:3; 7 : 
 9; John 10 : 31. Examples of the other 
 use is found in Matt. 27 : 51 ; 1 Cor. 10 : 
 4. In Matt. 27 : 60 it is found twice, 
 the tirst meaning rock, the second stone.* 
 But whether Jesus used the same or dif- 
 ferent words, we must suppose that the 
 inspired Matthew gave faithfully his 
 meaning, and he says, " Thou art Peter 
 (a stone), and upon this rock." He 
 could have continued, with grammatical 
 correctness, and upon ihU stone. The 
 change, therefore, from stone to rock 
 shows a change of idea ; as stone applies 
 to Peter, rock must at least apply to 
 something more tlian Peter. What 
 more natural than for Jesus to apply it 
 to himself, the Christ, as just brought 
 out in the confession of Peter. Peter, a 
 stone, a piece of the rock ; but Christ the 
 rock itself. Second, the demonstrative 
 this (this rock) naturally refers to some 
 other one than Peter, whom Jesus was 
 addressing. It is very unusixal to apply 
 it to the object of address. It accords 
 with our Savior's manner of speaking, 
 to refer it to himself. Thus, in ch. 21 : 
 44 he calls himself this stone, and in 
 John 2 : 19-21 he calls his body this tem- 
 ple. Compare John 6 : 51, 58. Third, the 
 figure of a rock is never applied in 
 Scripture to a mere man; but is espe- 
 cially appropriated to God, or tj'pically 
 or prophetically to Christ, in the Old 
 Testament (Deiit. 32 : 4-37 ; 1 Sam. 2:2; 
 2 Sam. 22 : 2-47; 23 : 3; Ps. 18 : 2-46; 
 19 : 14; 28 : 1 ; 31 : 2, 3; 42 : 9; Gl : 2, 
 6, 7; 71 : 3; 73 : 26; 78 : 35 ; 89 : 26; 
 94 : 22; 95 : 1 ; Isa. 8 : 14; 17 : 10; 26 : 
 4; 30 : 29; 44 : 8; Heb. 1 : 12), and to 
 Christ in tlie New, Rom. 9 : 33 ; 1 Cor. 
 10 : 4; 1 Pet. 2 : 8. This remarkable 
 use of the figure affords a strong pre- 
 sumption against applying it here to 
 
 * In the Peshito version the following 
 other words, of allied signification, are 
 
 found: In one passage eW//*o = Heb. "1^5*, 
 1 Peter 2:8, " rock of oflfense ;" ShniH/o, for 
 inasaire rock in its natural position. Matt. 
 7:24,25; 13:5,20; Luke 6: 48; Mark 15: 
 40, first clause, etc. Another word. Shegee- 
 pho, a steep rock or precipice, is used in 
 Matt. 8 : 32 ; Mark 5:13; Luke S : 33. 
 
A.I). 2'J. 
 
 MATTHEW XVI. 
 
 231 
 
 Peter, or to his confession, and for ap- 
 plying it to Clirist, since tlie tigure is 
 never applied in Scripture to mere ab- 
 stract principles or doctrines. The dis- 
 ciples must have been familiar witli tliis 
 tigurativc application of rock, and when 
 Peter proclaimed the Messiahshiji and 
 divine Sonship of Jesus, what more na- 
 tural than for Jesus to conlirm the truth, 
 and designate himself thin rock? Peter 
 was but tlie confessor; yet as believing 
 and partakinn' of the Siiirit of Christ, he 
 was Pctci-, stone, A piece of the rock ; but 
 Christ was the embodiment of his con- 
 fession, the rock. Fourth, this interpreta- 
 tion is in harmony with all the teachings 
 of the New Testament, and especially 
 with the relation between Christ and the 
 apostles, and all believers, 1 Cor. 3:11; 
 Eph. 2 : 20; 1 Pet. 2:4-8; Rev. 21 : 14. 
 The objection that rhetorical taste and 
 propriety are violated by mingling two 
 figures, Christ the rock and Christ the 
 builder, is of no force; for the two 
 figures thus brought together beautifully 
 illustrate a great fact in Christ's king- 
 dom, and one taught in the word of 
 God, namely, that Christ is both the 
 foundation and the builder of his 
 church. 
 
 My church. The Greek word ek- 
 kleda, translated church, is derived from 
 its corresponding verb, to call out, to con- 
 voke, and means literally the called mit, a 
 convocation, Ofisemhly, congregation. AH 
 the earliest English versions translate it 
 conqregation, except that of Wicklifie 
 (1384)', which reads church. The Genevan 
 version (1.5.57) in a few instances, and 
 the Bishops' Bible (1568) in all, except 
 in Matt. 16 : 18 and Heb. 12 : 23, where 
 congregation, is retained, substituted 
 church in place of congregation of pre- 
 vious versions; and in the revised and 
 autliKJrized version of 1611, church was 
 substituted in all the passages in the 
 New Testament. The word which was 
 chosen by Christ for a special religious 
 use in his Idngdom deserves our careful 
 study. 
 
 In its clcuisic or heathen iisage it meant 
 a lawful assembly of qualified citizens 
 of a free Greek city, especially of 
 Athens, for the transaction of business; 
 and, secondarily, any assembly convened 
 for purposes of business. It involved 
 the idea of a collection of intelligent, ra- 
 tional agent.'i, assembled for the exercise 
 of cei'tain riglits and i)rerogatives. 
 
 In the Sepluagint (a Greek version of 
 tlie Old Testament) it is found over 
 
 seventy times as the translation of the 
 Hebrew word kahal, which means a 
 condiig together, an a.sreinbly, congregation, 
 com'ocatvm. It is mostly nsed to denote 
 a regularly-called assembly of the Israel- 
 ites for any, but especially religious 
 purposes and business. Dent. 18 : 16 ; 
 Judges 20 : 2 ; 21 : 8 ; 1 Kings 8 : 14 ; 1 
 Chron. 29 : 1 ; 2 Chron. 1 : 3, 5. It is 
 also used to mean an assembly of per- 
 sons for any purpose, 1 Sam. 19 : 20 
 {conqxivy of pro])hets) ; Ps. 26 : 5 ; 89 : 
 5 ("of saints," that is, angels). As in 
 classic usage, so also in the Septuagint, 
 it involved the idea of intelligent and re- 
 sponsible agents, being thus distinguished 
 from the less noble Greek word .mna- 
 goge, and its equivalent HebrcAV word 
 gnathah, which are applied to a.sxemblics 
 of both active and passive agents, to U7i- 
 con.scious and even iii-atknial beings, 
 Exod. 12 : 3, 19; Judges 14 : 8 (of bees), 
 Ps. 68 : 30 (of bulls). "The word ekklesia 
 had been thus used with a religious im- 
 port in the Septuagint for 250 years, 
 when our Savior chose it for service in 
 his kingdom. 
 
 In the New Testament it occurs 114 
 times, as follows : 
 
 1. It is used once in the usual classic 
 sense of lawful assembly for business, 
 Acts 19 : 39. 2. It is twice applied (a 
 rare use of the word) to a tumultuous 
 assembly. Acts 19 : 32, 41. 3. It occurs 
 twice in the Jewish sense of the congre- 
 gation convened for religious purposes, 
 Acts 7 : 38 ; Heb. 2 : 12. 4. In all other 
 cases it is applied to the followers 
 of Christ. First, and more frequent- 
 ly, to a particular company of disci- 
 ples. Acts 11 : 22 ; 1 Cor. 1 : 2, etc. 
 Compare Acts 2 : 1, 41, 47. In this 
 sense it is often used in the plural, Rom. 
 16 : 4 ; 1 Cor. 16 : 19 ; Gal. 1:2; Rev. 
 1 : 4. Second, it is applied to the col- 
 lective body of discipleship wherever 
 found. Gal. "l : 13 ; Eph. 1 : 22 ; Col. 1 : 
 18 ; 1 Tim. 3 : 15 ; Heb. 12: 23. Christ 
 uses the word twice, the only two times 
 it is found in the Gospels, first in its 
 general sense in this passage, and second 
 in its particular sense in ch. 18 : 17. 
 
 In the New Testament, as in classic 
 Greek and the Septuagint, it involves 
 the idea of conscious, active, and responsi- 
 ble agents. It is never ap])lied to a na- 
 tion, a family, the eldership, a council, 
 hierarchy, or to a house of worship {rob- 
 bers of chnrchcs. Acts 19 : 37, correctly 
 translated, is robbers of temples), but to 
 the discipleship, either a local body or- 
 
2.J2 
 
 MATTHEW XVI. 
 
 A.D. 29. 
 
 19 " And I will give unto thee the keys of the kingdom 
 of heaven : and whatsoever "^ thou shalt bind on earth 
 shall be bound in heaven : and whatsoever thou 
 shalt loose on earth shall be loosed in heaven. 
 
 » Zee. 6. 12, 1.3 ; 1 
 
 Cor. 3. 9. 
 ' Ac. 20. 28. 
 " Job 38. 17 ; Ps. 
 
 9. 13; 107.18: Is. 
 
 ganized according to the rules of the Gos- 
 pel, or the collective body of disciples. 
 Neither is the word to be confounded 
 with the more comprehensive term kbiff- 
 doin of heathen, of which the church is 
 the external manifestation. See ch. 
 H:2. 
 
 In this passage we have the first re- 
 cord of our Savior's use of the word, 
 which he applies to his discipleship. 
 To distinguisli his own from the congre- 
 gation of Israel, he says. My church, 
 my coitgreyalion. See further on ch. 18 : 
 17. It is worthy of notice that wiiile 
 Jesus speaks of the legislative power of 
 an individual church in ch. 18 : 17, he 
 intimates no such power as exercised by 
 his church in its collective capacity. In- 
 deed, the church general, as an organiza- 
 tion, is nowhere spoken of or implied 
 in the New Testament. Hence, in Gal. 1 : 
 22, it is not the church of Judea, but 
 " the churches of Judea," etc. Compare 
 2 Cor. 8:1; Rev. 1 : 4. 
 
 The gates of hell, of hades, the 
 tmder-world, the abode of departed spirits, 
 without regard to their character and 
 state of sutteriug. The portals of the 
 realm of death. See on ch. 11 : 23. The 
 gates, the entrances into the realm of the 
 departed, represent death, by which all 
 enter there, and which is barred against 
 their return. Compare Ps. 107 : 18 ; 
 Isa. 38 : 10. " In these significant words, 
 the Savior refers to his own near vic- 
 tory over ' the last enemy that shall be 
 destroyed' (1 Cor. 15 : 26); and to the 
 assurance thereby given, that he was 
 
 ; able to secure his church (the congrega- 
 tion of the faithful) uuharmed of dcatli 
 
 ' (Heb. 2 : 14). Compare his laaii'utige 
 (Rev. 1 : 18), I am alive for evermore, aiid 
 have the keya of death and t/ie under-world, 
 (as the words are arranged in all critical 
 editions). The supposition, that by 
 gates is meant an aggressive power, vio- 
 lates all propriety in the use of the fig- 
 ure. Gates are a resisting and r&<t raining, 
 but not an a//gressive force." — Dr. Co- 
 NANT. Deatli shall not prevail against 
 his church, neither by its receptive power 
 as it opens like a yawning gulf to re- 
 ceive all ; nor b}' its destructive power 
 over the bodies of all as they enter ; 
 
 nor by its retaining power in keeping 
 them in the realm of death; but they 
 ! shall have a glorious resurrection. Hi^ 
 1 church {congregation) shall continue to 
 j the end of time, notwithstanding death 
 j in its various forms of martyrdom and 
 disease, and they shall ultimately be 
 victorious. 
 I 19. The keys. These were symbols 
 i of power and authority. The steward 
 I of an ancient household often bore a key 
 as a badge of his office. Oriental keys 
 I were generally of wood, often of so 
 ' large size, and curved, as to be hung 
 around the neck or on the shoulder. 
 The figure is used in Isa. 23 : 22 and 
 Rev. 3 : 7, to denote Christ's power and 
 authority. Power and authority were 
 thus conferred upon Peter and the rest 
 of the apostles whom he represented. 
 Keys of the kingdom of heaven naturally 
 denote the means or instruments of ac- 
 cess into that kingdom: the doctrines 
 which Peter and the rest of the apostles 
 were permitted to preach Avith divine 
 authority. Compare Luke 11 : 52. They 
 spoke as inspired men and apostles of 
 Jesus Christ. Whosoever received these 
 doctrines should be admitted to the 
 kingdom of heaven, and whoever re- 
 jected them should be excluded. This 
 was remarkably fulfilled in Peter, wlio 
 thus opened the kingdom of heaven to 
 both the Jews and "Gentiles, Acts chs. 
 2 aud 10. See also Acts 8 : 21 ; 13 : 10, 
 46. This was of course a delegate! 
 power, enjoyed no longer than exerci:<eJ 
 in accordance with the divine will. Co.n- 
 pare Gal. 2 : 11-14. 
 
 Bind on earth— loose on eartii, 
 etc. The same power is bestowed o;i 
 the rest of the apostles and the disci- 
 ples generally, ch. 18 : 18. To bind and 
 loose, according to later Hebrew prover- 
 bial phraseology, means to forbid aiul 
 permit, to declare a thing unlawful or 
 lawful. This is something more than 
 the keys, the power of opening ami 
 shutting as above explained ; it is the 
 power of declaring what is forbidden and 
 permitted in regard to doctrine, prac- 
 tice, and discipline. Peter and the other 
 apostles were thus empowered as in- 
 spired teachers and guides in the for 
 
A.D. 29. 
 
 MATTHEW XVI. 
 
 233 
 
 20 * Then charged he his disciples, that they should 
 tell no man that he was ' Jesus the Christ. 
 
 Jems foretells his death and resurrection ; rehuLes 
 Feter, and teaches the necessity of self-denial. 
 
 21 From that time forth began Jesus e to show unto 
 his disciples, how that he must go unto Jerusalem, 
 and suffer many things of the elders and chief 
 priests and scribes, and be killed, and be raised 
 
 22 again the third day. Then Peter took him, and 
 began to rebuke him, saying. Be it far from thee, 
 
 38. 10; John 10. 
 
 27-30 ; Ko. 8. :«- 
 
 3!». 
 ' Is. 22. 22. 
 •' ch. 18. 18. 
 '■ Mk. 8. 30. 
 f John 20. 31. 
 
 e Mk. 8. 31 ; 9 : 31 ; 
 10. 33 ; Lk. 9. 22 ; 
 24. 6, 7. 
 
 Illation and discipline of the primitive 
 cliurches. For examples of tlie exer- 
 cise of this power see Acts 1 : 1.5-22 ; 
 .5 : 3-10 ; 6 : 2-i ; 11 : 1-18 ; 1.5 : 4-29. 
 Tlie power in this sense ceased with in- 
 spiration. In a subordinate sense, the 
 power continues with the ministers of 
 C'lirist, as his ambassadors and the pro- 
 claimcrs of his trutli, and with the 
 churches as the administrators of his 
 laws in tlie regulation of their own 
 all'airs and in the exercise of discipline. 
 Of course this power is valid only so 
 far as exercised according to the will of 
 Chriot as expressed in his word. The 
 New Testament, which has been given 
 us liy tliese inspired teachers, is our rule 
 of faith and practice. 
 
 riO. Tell uo man. The time had 
 not come for the public proclamation 
 that he was tlie Messiah. He must suf- 
 fer, die, rise from the dead, and the 
 Spirit must come. The people were 
 not yet ready for hearing this truth, 
 neither were the disciples fully prepared 
 for the work. Compare ch. 8:4; 9 : 
 30. That he was Jesus the Christ. 
 According to the best manuscripts, 
 'Flialhe is the Christ. 
 
 21-2o. Jesus announces to his dis- 
 ciples THE NECESSITY OF HIS DEATH 
 AND RESURRECTION, and rcbukcs Peter 
 for expressing his aversion to it, Mark 
 8 : 31-33 ; Luke 9 : 22. 
 
 21. From that time. Up to this 
 time Jesus had taught them that he 
 was the Christ; now he teaches them 
 that he, the Christ, must suffer. Be- 
 fore he had given obscure intimations of 
 both his sufferings (ch. 10 : 38 ; John 3 : 
 14) and his resurrection, ch. 12 : 40 ; 
 John 2 : 19 ; but now he speaks plainly 
 and teaches that it is necessary. The 
 disciples, who held worldly views of the 
 Messiah, needed instruction. They 
 
 would thus be in a measure prepared 
 for the event when it came, and after- 
 ward they would see the fultillment of 
 this prophecy, as well as those of an- 
 cient prophets, Isa. .53 : 4—10 ; Dan. 9 : 
 26. Began Jesus to show. He acts 
 the part of a prophet in the highest 
 sense. He beffmi from this time to show 
 the fact and the necessity of his suffer- 
 ings, thus to correct their mistsiken 
 views. He continued afterward with 
 further particulars, ch. 17 : 22, 23 ; 20 : 
 17-19. Elders, etc. The Sanhedrim, the 
 highest ecclesiastical and civil court of 
 the Jews. See on ch. 2:4. Be killed. 
 Rather, Bepiit to death. See on ch. 17: 
 23. Mark adds, that " he spake that 
 saying openly." 
 
 22. Peter again appears as the spokes- 
 man of the twelve, showing his pecu- 
 liar manner and temperament ; for he 
 evidently expresses their aversion to re- 
 ceiving what Jesus had just said con- 
 cerning himself. Then Peter took 
 him. " He took him aside. Began to 
 rebuke him. He only began; for Je- 
 sus interrupts him with one of his se- 
 verest retorts. The scene is true to life. 
 Extremes often meet in religious ex- 
 perience. The sudden transition from 
 the bold and believing confessor of 
 Christ to an unbelieving rebuker and 
 adversary was consistent with Peter's 
 impulsive and ardent temperament, and 
 may have resulted from a certain vanity 
 and pride, arising from the prominent 
 position he had just taken in confessing 
 Jesus, and the answer Jesus had given 
 him in return. 
 
 Be it far from thee. Literally, 
 propitioux to thee, merciful to thee, a pro- 
 verbial expression, an" exclamation of 
 aversion, and well expressed by the 
 EngHsli translation, JBe it far from thee. 
 Peter, like the Jews generally, probably 
 
234 
 
 MATrilEW XVI. 
 
 A.D. 29 
 
 23 Lord : tliis shall not be unto thee. But he turned, 
 and said unto Peter, Get thee behind me, Satan : 
 '■ thou ai"t an oft'ense unto me : for thou savorest 
 not the things that be of God, but those that be of 
 
 ''Ro.8.5-8;lCor 
 2. 14. 
 
 24 Then said Jesus unto his disciples. If any man 
 will come after me, let him deny himself, and take 
 
 25 up his cross, and follow me. For ' whosoever will 
 save his life shall lose it : and whosoever will ^ lose 
 
 26 his life for my sake shall find it. For ' what is a 
 man profited, '" if he shall gain the whole world, 
 and lose his own soul ? or "what shall a man give in 
 
 ' ch. 10. 39; Ac. 
 
 20. 2.3, 24; Rev. 
 
 12. 11. 
 "Gal. 2. 20; 6.14) 
 
 Phil. 3. 10. 
 ' Job 2. 4. 
 "Lk. 12. 20; 16. 
 
 25. 
 
 thought that the Messiah would live for- 
 ever, John 12 : 134. 
 
 23. Jesus turns about, looks upon his 
 disciples (Mark 8 : 33), and says unto 
 Peter, Get thee behind me, Satan. 
 Begone, out of my night, Satan ; tlie same 
 words as used by Jesus to Satan in tlic 
 wilderness, ch. 4 ; 10 ; Luke 4 : 8. Satan 
 is here, as in every other place in the 
 New Testament, the Hebrew pro;)er 
 name (meaning adversary) of the Devil. 
 Satan was present with Peter, iuflueuc- 
 ing him to evil. Compare Luke 22 : 3 ; 
 Acts 5 : 3. Peter, in opposing what 
 Jesus had said as if it was not true, was 
 acting as a representative of Satan. He 
 would have him be a worldlv Messiah 
 Compare ch. 4 : 8, 9. An offense unto 
 me. A stumbling-block, a stone of offense, 
 an aggravation to me morally and reli- 
 giously, exceedingly displeasing to God 
 and to me. Savorest not, etc. T/iou 
 art not of the mind of God, but of men. 
 Thou thinkest not the things of God, 
 but the things of men. Compare Isa. 
 55 : 8. His views were carnal and not 
 spiritual. He was thinking of a worldly 
 kingdom, and not of a kingdom which 
 is not of this world. His rebuke of 
 Jesus was therefore in harmony with 
 tlie views of men, and not with the de- 
 signs of God. 
 
 24-28. Jesus teaches the duty and 
 necessity of self-denial on the p.4rt 
 OF HIS FOLLOWERS, Mark 8 : 34-9 : 1 ; 
 Luke 9 : 23-27. 
 
 24. Then said Jesus, etc. This was 
 said to the multitude as well as the dis- 
 ciples, Mark 8 : 31. He had just told 
 his disciples that he must suffer ; now lie 
 teaches them and the people that disci- 
 pleship also involved sulferings and self- 
 denials. If any one would be his fol- 
 lower, he must be wilUng to sutler, aud 
 
 also must expect to suffer. Will come 
 after me. Purposes, determines to 
 come after me as my follower or disci- 
 ple. Deny himself. Kenouuce him- 
 self, abstaining from every thing which 
 stands in the way of duty. Take up 
 his cross. A "proverbial expression, 
 denoting the self-denials and self-sacri- 
 fices, tlie inner and outer struggles per- 
 taiuing to the Christian life ; and also, 
 doubtless, prophetic of his own igno- 
 minious death. See on ch. 10 : 38. 
 
 25. Whosoever will save. Who- 
 ever purposes or determines to save his 
 natural or temporal life, makes this his 
 great object and hence rejects me, shall 
 lose Ills hinher spiritual life. Whoso- 
 ever will lose. Rather, may lose. 
 Whosoever may lose his temporal life 
 for my sake, making it only secondary 
 and subservient to me, sliairfind eternal 
 life. See on ch. 10 : 39. 
 
 2G. For what is a man. Accord- 
 ing to the highest critical authorities. 
 For what will a man be, etc. Lose. To 
 bring loss upon one's self ; to suffer loss 
 or ruin as a penalty for a fault or crime ; 
 hence, to forfeit hi.i soul by seeking the 
 world and not following Jesus. The 
 very spirit that Peter had manifested, if 
 followed out, would result in the ruin 
 of the soul. Soul is the word trans- 
 lated life in the preceding verse, and 
 here denotes the higher spiritual, im- 
 mortal nature of man. See on ch. 10 : 
 28, 39. It can not mean the life of the 
 bodj'; for a person must lose that, 
 whether he gains the whole world or 
 not ; it must refer to the soul and its 
 eternal life. Give in exchange. 
 Give as an exchange, or as a ransom, 
 as an equivalent. The meaning is, if 
 a man forfeits his soul, what shall he 
 give as au exchange, ransom, or equiva- 
 
A.D. 29. 
 
 MATTHEW XVI. 
 
 2;i5 
 
 27 exchange ft)r liis soul ? For " the Son of man sliall 
 come in the glory of his Father p with liis angels; 
 1 and then he shall reward every man according 
 
 28 to his -works. Verily I say unto you, ■■ There be 
 some standing here which shall not * taste of death, 
 * till they see the Son of man coming in his king- 
 dom. 
 
 " Vs. 49. 7, 8. 
 
 " Mk. 8. 38. 
 
 "■ ch. 13. 41 ; 25. 31 ; 
 
 Dan. 7, 10; Zee. 
 
 14. 5; 2Thes. 1. 
 
 7-10; Jude 14. 
 1 ch. 10. 41, 42; 1 
 
 Cor. 3. 8; Rev. 
 
 2. 23. 
 
 lent for it? How can he redeem it? 
 The interrogative form makes the 
 statement the more emphatic. He 
 can not possibly lincl an eciuivaleiit. 
 The ruin will be irretrievable, and 
 hence perpetual. Compare Ps. 49 : 7, 8. 
 
 27. For. This word introduces' a 
 most solenui reason for what lie had just 
 tauglit in the three preceding verses. 
 There shall be a judgment ; Jesus him- 
 self shall be tlie Judge, and every one 
 shall be rewarded according to his 
 worlvs. ShaH come is empliatic in 
 tlie original. Jesus affirms with em- 
 phasis, that he, the Son of Man, now 
 m humiliation, shall come. In the 
 glory of his Father. In the majesty 
 and splendor of his Father, John 
 17 : 5 ; Heb. 1:3; Matt. 24 : 30 ; 25 : 
 31. According to his works. Ac- 
 cording to his works as a manifesta- 
 tion of character, his whole course of 
 conduct. 
 
 28. Verily I say unto you. A 
 most solemn and authoritative declara- 
 tion. See on 5 : 18. Some stand- 
 ing here. Of the twelve, and of the 
 multitudi', Mark 8 : 34. Shall not 
 taste of death. A strong negative in 
 the oi-iginal, iS/iall not die, death being 
 represented by the figure of a bitter cup 
 or goblet. See the Son of Man 
 coming in his kingdom. This is 
 referred by different commentators : 1 
 To the Transfiguration. 2 To the Res- 
 urrection. 3 To the day of Pentecost. 
 4 To the destruction of Jerusalem. 5 
 To the iirogressive establisliment of 
 Christ's kingdom between the effusion 
 of the Holy Spirit on the day of Pente- 
 cost and the destruction of Jerusalem. 
 6 To the second coming of Christ. 
 
 The great objection to any of these 
 views is a want of comprehensiveness. 
 See on ch. 10 : 23. It is a great princi- 
 ple in proi)hecy that it not only points 
 to the final event itself, but also to the 
 types of that event, tluis including a 
 series of events, all fulfilling one pre- 
 diction. According to this priucip.le, 
 
 these words were fulfilled to his apos- 
 tles and disciples in the resurrection, 
 and to the Jewish nation in his provi- k 
 dential coming at the destruction at 
 Jerusalem which was a type of his final 
 coming. The language according to 
 Mark (9: 1), "Till they have seen the 
 kingdom of God come with power," 
 and"^ Luke (9 : 27), " Till they see the 
 kingdom of God," may also include, in 
 their fulfillment, the pentecostal season 
 and the complete miraculous establish- 
 ment of Christianity, Acts 4 : 25-30 ; 
 13 : 32-34, and Ps. 2 : 6. 
 
 We can hardly refer this prediction of 
 Jesus to his transfiguration, which oc- 
 curred only a few days after ; for his 
 language ".s-Aa/? not taste of death till,'''' 
 implies some distance of time, and not 
 merely length of privilege. Compare 
 also 2 Peter 1 : 15. So also it is not ab- 
 solutely necessary to include the second 
 coming to judgment in the fulfillment; 
 yet the reference of Jesus to the judg- 
 ment in verse 27, would naturally sug- 
 gest that view. Thus some of those 
 present saw Jesus as a king come in his 
 kingdom, and in this they saw a type 
 and" earnest of his final coming. John 
 (John 21 : 22), and probably Philip, sur- 
 vived the destruction of Jerusalem. ' 
 
 Remarks. 
 
 1. Phariseeism and Sadduceeism have 
 often joined hands in opposing Christ ; 
 thus liave superstition and infidelity; 
 formalism and skepticism; Unitarian- 
 ism and Universalism, ver. 1. 
 
 2. Wicked men often repeat objec- 
 tions to Christ and the Gospel wJiich 
 have before been most fullj' answered, 
 ver. 1 ; eh. 12 : 38-40. 
 
 3. Pliarisaic and formal teachers un- 
 derstand earthly things better than spi- 
 ritual. Many conunentators are better 
 exponnders of the weather and science 
 than of Scripture and religion, vei-s. 2, 3; 
 Jer. 8 : 7-9. 
 
 4. We should watch the sijjns of tli« 
 
236 
 
 MATTHEW XVII. 
 
 A.D. 2!) 
 
 XVII. AND 
 
 The Transfiguration. 
 
 after six days Jesus taketh Peter, 
 
 Mk. 9. 1 ; Lk. 9. 
 
 27. 
 
 Lk. 2. 20. 
 
 times in regard to the interests and pro- 
 gress of Christ's kingdom, ver. 3 ; Luke 
 Vi : 54-50. 
 
 5. They that abuse the light and priv- 
 ileges given them shall have even these 
 taken from them, ver. 4 ; ch. 13 : 12 ; 
 Dan. 13 : 10 ; John 7 : 17. 
 
 6. We can not be too watchful against 
 error and its silent, seductive, and cor- 
 rupting influence, vers 6-12 ; 1 Cor. 5 : 
 6-8 ; 3 Tim. 3 : 17. 
 
 7. Men are very prone to misappre- 
 hend the word of God. Hence the need 
 of the Spirit to enlighten and guide the 
 mind into the truth, ver. 7 ; 3 Cor. 3 : 
 14. 
 
 8. Past experience of the power, love, 
 and care of our Savior should lead us to 
 exercise strong faith in him, vers. 8-10 ; 
 Ps. 78 : 19-39. 
 
 9. Men are very prone to fall into the 
 self-confidence of the Pharisees or into 
 the skepticism of the Sadducees in re- 
 gard to the future state, ver. 13. 
 
 10. \Vc sliould seek to know what 
 others tliink of Christ, so that we may 
 correct their false views if they have 
 them, and do them good, vers. 13, 14 ; 
 John 1 : 45-19. 
 
 11. It is most important that we our- 
 selves have correct views of Jesus, as 
 the Christ, ver. 15 ; 1 Cor. 16 : 33 ; Gal. 
 1: 8. 
 
 13. We should believe and confess 
 Jesus as the Clirist, the Son of the living 
 God, without which we can not claim 
 discipleship, ver. 16 ; Rom. 10 : 9, 10 ; 
 
 I John 3 : 33, 33 ; 4 : 15 ; 5 : 10-13. 
 
 13. The doctrine of the human and 
 divine Christ is divinely revealed ; and 
 in order properly to understand and be- 
 lieve it, we need to be taught of God, 
 ver. 17 ; ch. 11 : 35-37. 
 
 14. Peter was indeed an important 
 foundation-stone of the church, but 
 Christ, his person and work, is the roclv 
 on whicli it is built, ver. 18 ; 1 Cor. 3 : 
 
 II ; Eph. 3 : 30, etc. 
 
 15. The church is Christ's congregation 
 of faithful followers, called out from the 
 world. An unconverted membershi)i is 
 inconsistent in its very nature, ver. IS ; 
 Acts 3 : 47 ; Eph. 5 : 25-37 ; Col. 1 : 18. 
 
 16. Tlie church is the only society on 
 earth that shall really be indestructible, 
 
 ver. 18 ; Eph. 1 : 33, 23 ; Rev. 18 : 3 ; 
 19 : 1-3. 
 
 17. Apostk-s, in making known and 
 recording the will of God as tliey were 
 taught by tlie Holy Spirit, and ministers 
 of Christ in proclaiming it, allow or 
 condemn on earth what is allowed or 
 condemned in heaven, ver. 19 ; 1 Cor. 
 3 : 13 ; 3 Cor. 5 : 20. 
 
 18. Great prudence should be exercised 
 in presenting trutli at the right time and 
 in the right way, ver. 20 ; ch. 7 : 6 ; Ec- 
 cle. 13 : 11. 
 
 19. Professed disciples and true Chris- 
 tians may have mistaken views of many 
 things in regard to divine truth, ver. 31 ; 
 Acts 19 : 3 ; 1 Cor. 3 : 11-15. 
 
 30. Peter was indeed a poor, fallible 
 man. The Church of Rome have im- 
 bibed the worldly, self-confident, and 
 ambitious spirit which animated him 
 when he proved to be Satan, and an of- 
 fense to Jesus, vers. 32, 23. 
 
 21. Apostles, ministers, and churches 
 can exercise the power of the keys only 
 when they are of the mind of God, ver. 
 23; Gal. 2 : 11, 13. 
 
 22. Christ is the Lawgiver of his 
 church. His word, and not our views 
 and feelings, is the standard in matters 
 of religion, vers. 21-33; ch. 7 : 21r-37; 
 38 : 30. 
 
 23. Self-denial is essential to true 
 Christian discipleship, ver. 34 ; ch. 10 : 38. 
 
 34. Religion must engage the powers 
 and purposes of the soul, or we are lost 
 forever, ver. 35 ; Luke 14 : 26-33. 
 
 25. The soul is of infinite value.^ If 
 once lost, it can never be retrieved, ver. 
 26 ; Luke 9 : 25. 26 ; 12 : 16-31. 
 
 36. The second and final coming of 
 Christ will be attended with glorious re- 
 wards to believers, and terrible punish- 
 ment to unbelievers, ver. 37 ; ch. 25 : 46. 
 
 CHAPTER XVII. 
 
 By his transfiguration Jesus gives 
 three of his chosen discijiles a glimpse 
 of Ills future glory. He points out John 
 the Baptist as the Elijah that was to 
 come. In the failure of his disciples in 
 healing a demoniac, he teaches tlie ne- 
 cessity of a stronger faith, obtained 
 through prayer and fasting. Prediots 
 
A.D. 29. 
 
 MATTHEW XVII. 
 
 237 
 
 James, and Jolin his brother, and bringeth them up 
 3 into a hiiih mountain apart ; and was transfigured 
 before them : and >' his lace did shine as the sun, 
 3 and '■ his raiment vvas white as the light. And, be- 
 hold, there apjieared unto them Moses and " Elias 
 
 ch. 10. 2.3; SM. .3, 
 27-31 ; 26. M ; 
 Lk. 18. 8; 21. 27, 
 28. 
 
 ' Mk. 9. 2 ; Lk. 9. 
 28; ch. 26. 37; 
 
 ngain his death and resurrection; and 
 teaches his relation, and hence that of 
 his disciples, to the tribute for the tem- 
 ple service. 
 
 1-9. The Transfiguration. Jesus 
 miracnlously presented to certain chosen 
 ones of his disciples as a spiritual and 
 i^lorified Savior, the Redeemer and Law- 
 ia;ivcr of his people. An earnest of his 
 future glory, and that of his followers, 
 Mark 9 : 2-10 ; Luke 9 : 28-36. 
 
 1. After six days. Six days after 
 the confession of Peter, related in the 
 preceding chapter. Lnke (9 : 28), count- 
 ing the days of Peter's confession and 
 of the transfiguration, says, "about 
 eight days." Taketh Peter, James, 
 and John. These were the three spe- 
 cially favored apostles, and the most in- 
 timate bosom friends of Jesus. They 
 alone, of the apostles, saw Jesus raise 
 the daughter of Jairus, Mark .5 : 35 ; they 
 were the witnesses of his agony in the 
 garden, ch. 26 : 37. Now they are chosen 
 to behold his transfigured glory. Peter 
 refers distinctly to tliis wondrous scene, 
 2 Peter 1 : 16-18. John, in a more gene- 
 ral manner, says, " We beheld his glory," 
 John 1 : 14. into a high mountain. 
 What mountain, is wisely concealed from 
 ns. Tradition says it was Mount Tabor, 
 five miles east of Nazareth, but without 
 foundation; for a fortified town stood 
 on the summit of Tabor, and was garri- 
 soned by tiie Romans in the time of 
 Christ. The language, hringeth them icp 
 into a high mountain apart, means that 
 Jesus brought them to the summit of 
 the mountain, to a secluded, solitary 
 place, and there they were alone by 
 themselves. Besides, Jesus was more 
 than fifty miles north of Tabor, in the 
 region of Ciesarea Phllippi ; it does not 
 appear that he returned to Galilee till 
 after the transfiguration, Mark 9 : 30. It 
 is quite probable that it was one of the 
 summits of Hermon, in the vicinity of 
 Cicsarea Philippi. Luke (9 : 28) says that 
 Jesus went into the mountain to pray. 
 Some suppose that the transfiguration 
 occurred at night ; for that was a com- 
 mon season with Jesus for prayer, and 
 the disciples are described as "heavy 
 
 with sleep," and not haviiig descended 
 the mountain till the next day, Luke 9 : 
 32, 37. The supposition is a very proba- 
 ble one. 
 
 2. Transfigured before them. He 
 was changed in appearance. Luke (9 : 
 29), in place of trunsjigicred, says, " the 
 fashion (or ajqxarance) of his counte- 
 nance was altered," and that this oc- 
 curred while he was j'raying. His di- 
 vine nature shone forth, and its glory 
 enveloped his person. His raiment 
 Avas Avhite as the light. Mark says 
 (9 : 3), "His raiment became shining, 
 exceeding white as snow, such as no 
 fuller on earth can whiten." His rai- 
 ment became like pure white light, re- 
 splendent as lightning. The three dis- 
 ciples were privileged to behold aglimpse 
 of the future glory of Jesus (John 12 : 
 23 ; 17 : 1, 5 ; Rev. 1 : 13-16), and also of 
 his true followers, John 17 : 22 ; Rom. 8 : 
 18; 2 Cor. 3 : 18 ; 1 John 3 : 2. They were 
 thus being prepared for the sufllerings of 
 the Savior, and for their own sufierings ; 
 for his and for their resurrection and 
 glory. 
 
 3. Moses and EHas. Moses, the re- 
 presentative of the law, and Elijah, of 
 the prophets. Luke tells us that they 
 " appeared in glory." The fact of their 
 appearance is indicated as yavj marvel- 
 lous by the word Behold. It is enough 
 that the disciples knew them. It is idle 
 to ask how, since many ways can be con- 
 ceived how thej' came to this knowledge. 
 Jesus may have saluted them by their 
 names ; or the conversation may have in- 
 dicated them ; or they may have known 
 them intuitively through the Spirit, etc. 
 In Moses, also, they saw in a glorious, 
 visible form, a spirit of the just made 
 pei-fcct, and in Elijah, one in his glori- 
 fied body. Elijah had been translated 
 nine hundred years before, and Moses 
 died more than fourteen hundred yeai-s 
 before, on Mount Nebo, and the Lord 
 " buried him in a valley, in the land of 
 Moab, over against Beth-peor." There 
 is no reason for believing that he had 
 been raised from the dead." He may have 
 appeared in afoitn assumed by angels on 
 other occasions. This was not a mere 
 
238 
 
 MATTHEW XVII. 
 
 A.D. 29. 
 
 4 talking with him. Then answered Peter, and said 
 unto Jesus, Lord, it is good for us to be here : if 
 thou wilt, let us make here three tabernacles ; one 
 for thee, and one for Moses, and one for Elias. 
 
 5 '' While he yet spake, behold, a bright cloud over- 
 shadowed them : and behold a voice out of the 
 cloud, which said, " This is my beloved Son, "* in 
 
 6 whom I am well pleased ; " hear ye him. ♦ And 
 when the disciples heard it, they fell on their face, 
 
 7 8 and were sore afraid. And Jesus came and 
 •> touched them, and said, Arise, and be not afraid. 
 
 8 And when they had lifted up their eyes, they saw 
 no man, save Jesus only. 
 
 Mk. 5. 37 ; 2 Pet. 
 
 1. 18. 
 > Ex. 34. 29 ; Rev. 
 
 10. 1. 
 ^ Dan. 7. 9. 
 ■> Mill. 4. 5. 
 " 2 Pet. 1. 17. 
 ■= ch. 3. 17 ; Lk. 3. 
 
 22; Ps. 2 7. 
 <• ch. 12. 18, 
 'Ac. 3. 22. 23; 
 
 Heb. 12. 25, 26. 
 ' 2 Pet. 1. 17, 18. 
 6 Rev. 1. 17. 
 "■Dan. 8. 18; 9 21; 
 
 10. 10, 18. 
 
 Tision, but an actual appearance ; for 
 Luke (9 : 32) says that the disciples were 
 lieavy with sleep, but awakiuij, they saw 
 Jesus iu his glory, and the two men with 
 him. Tlie subject of conversation, a5 
 Luke (9 : 31) informs us, was coucern- 
 ing liis death, "his decease (liis depar- 
 ture), wliich he should accompUsli at Je- 
 rusalem." 
 
 They speak of that of wliicli tlie law 
 and prophets had typided and foretold. 
 " Moses, the Law, and EHas, the Pro- 
 phets, are become one ; and united with 
 Jesus, the Gospel." — Origen. The for- 
 mer are shown to be preparatory' and 
 subservient to the latter. Jesus, the 
 greatest of all. 
 
 4. Peter again appears as spokesman, 
 not of the twelve, but of the three. 
 His answering was a response of his 
 own f eeliii2;s, iu view of the circumstan- 
 ces around him. See ou ch. 11 : 2-). It 
 is good, etc. Joy, a holy spiritual ec- 
 stasy, pervaded the souls of the disciples ; 
 but at the same time they were filled with 
 awe and reverence — " sore afraid,'''' as 
 Mark informs us; and knowing not 
 what to say (Mark 9:6; Luke 9 : 33), 
 Peter, in his bewilderment, proposes 
 erecting three tabernacles, bootfis, or 
 tents. According to so;ne of the most 
 ancient manuscripts, tlie reading liere is, 
 1 ivill nuike, which is in liarmony witli 
 Peter's self-contidence and ardent tem- 
 perament. The taberiuiclea, which may 
 be applied to any covered or shaded 
 places, are doubtless here to be regarded 
 as booths made of the branches and 
 leaves of trees, such as could be made 
 in that solitary retreat. Peter proposes 
 three tabernacles, thougli six persons 
 were present. He would have one for 
 §ach of the glorious personages present, 
 
 and he and his two fellow- disciples act 
 as servants. 
 
 5. Two more wondrous events take 
 place, the bright cloud aud the voice, the 
 account of eacli beiui,'' introduced as ex- 
 traordinary by the word Behold. The 
 bright cioiid was a symbol of the di- 
 vine presence, as was the cloud over the 
 tabernacle (Exod. 40 : 38), the cloud on 
 Mount Sinai (Exod. ^ : 16, 17), and tlie 
 cloud in Solomon's temple, 1 Kings S : 
 10, 11. Compare Exod. 16 : 10; l':zck. 
 10 : 4 ; Rev. 14 : 14. Overshadowed 
 them with radiance and effulgeut liglit. 
 Wlio are meant by them ? Some say Je- 
 sus, Moses, and Elijah ; otliers, the dis- 
 ciples ; and others, still more correctly, 
 I think, all iircscnt. See Luke 9 : 34. 
 A voice from God the Fatlier, as in ch. 
 3 : 17. Here the divine testimony is at- 
 tended with tlie command, Hear ye 
 him. Attend to his instructions ; hear 
 aud obey him as the Messiali, the Pro- 
 phet, and Lawgiver of the Church. God 
 would now speak tlirough his Son, Heb. 
 1 : 1, 3. The di~ciples are in these oc- 
 currences favored with a sign from hea- 
 ven. Compare 2 Pet. 1 : 1()-18. 
 
 6, 7. Fell on their face. What they 
 saw and heard overpowered them, pro- 
 strated tliem, filled tiiem with awe and 
 dread. But Jesus touched them, and 
 they revived ; their fears departed at his 
 word. Compare Isaiah's overwhelming 
 awe ill his vision of the Lord of hosts 
 (Isa. 6 : 5), the prostrating efTect of a vi- 
 sion on Daniel and the touch of an angel 
 (Dan. 10 : 9, 10), and John falling at the 
 feet of the Savior as dead, who laid his 
 hand upon him. Rev. 1 : 17. Also com- 
 pare the falling of Saul of Tarsus to the 
 earth, near Damascus, Acts 9 : 3, 4. 
 8. The disciples, restored, lift up their 
 
A.D. 29. 
 
 MATTHEW XVII. 
 
 239 
 
 9 And as they came down from the mountain, ' Je- 
 sus charged them, saying, Tell the vision to no man, i ch. 16. 20, 21. 
 until the Son of man be risen again from the dead. 
 
 10 And his disciples asked him, saying, ^ Why then 
 
 11 say the scribes that Elias must first come ? And 
 Jesus answered and said unto them, Elias truly shall 
 
 12 first come, and ' restore all things. •" But I say 
 unto you, that Elias is come already, and they knew 
 
 » ch. 11. 9-15; Mai. 
 
 4. 5; Mk. 9 11. 
 ' Mai. 4. 6; Lk. 1. 
 
 It), 17 ; 3. S-H. 
 ■"ch. 11. 14; Mk. 
 
 9. 12, 13. 
 
 eyes and see Jesus ouly, the one fore- 
 shadowed, foretold, and testified to, by 
 the law and prophets, and the one now 
 to be heard and obeyed. The old dis- 
 pensation is passing away ; Jesus re- 
 mains tlie same, yesterday, to-day, and 
 forever. 
 
 9. Tell the vision to no man. By 
 vision is not meant something unreal, 
 but a sight, sometliiiiij: actually seen. Tlie 
 same word in tlR'()iii;inal is used in Acts 
 7 : 31, and tra^:^latcll .siij/tt. That they 
 actually saw is evident from Mark 9 : 9, 
 and Luke 9 : 36. The time had not come 
 for the announcement of what they had 
 seen aud heard. Tlie minds of the peo- 
 ple, and even of the other disciples, were 
 not yet prepared for such revelations, 
 either to receive or use them properlj'. 
 Even these three privileged disciples 
 were not yet prepared to announce the 
 facts in their proper bearing. They still 
 had carnal views of Christ, and did not 
 yet understand about a crucified, risen, 
 and glorified Redeemer. Hence the limi- 
 tatiim, until the Son of Man be 
 risen again from the dead, was not 
 understood ; for from Mark 9 : 10 we 
 leain that they questioned one with 
 another what rising from the dead should 
 mean. Be risen again. Rather, Is 
 risen from, etc. 
 
 10-13. Jesus answers the question 
 of his disciples concekning elijah, 
 Mark 9 : 11-13. 
 
 10. Why then ? The short stay of 
 Elijah with them, the secrecy of his 
 visit, the prohibition of Jesus not to re- 
 late it at present, and his reference to 
 rising from the dead (to them so myste- 
 rious, Mark 9 : 10) surprised them, and 
 led to this question. Scribes. Jewish 
 teachers, learned me»i in the Scriptures 
 and the traditions. See on ch. 2 : 4. The 
 scribes taught tliat Elijah would come 
 personally, settle controverted questions, 
 restore tlie theocracy, and prejiare the 
 people for the coming of the Messiah. 
 The Jews still expect his coming. First 
 
 come . Since he has just appeared after 
 the advent of Jesus. The disciples seem 
 to regard Mai. 3 : 1-4 ; 4:5, as having 
 been just fulfilled on the Mount. In 
 their reasoning on " rising from the 
 dead," may they not have queried. 
 Whether that did not mean another and 
 greater coming, and that this appearance 
 of Elijah was a precursor of itV How- 
 ever that may be, their minds were con- 
 fused, and facts that had just occurred 
 seemed to •ontradict the teachings of 
 the scribes. 
 
 11. Jesus answers that Elijah indeed 
 conies, and proceeds to correct false no- 
 tions in regard to his person. £lias 
 truly shall first come. Rather, Eli- 
 jah indeed comes. The fact is merely as- 
 serted, without reference to the past or 
 future. First is omitted by the best cri- 
 tical authorities. Restores. Rather, 
 Shall re.store all things. This is a brief 
 summary of the prophecy concerning 
 him, " He shall prepare the way before 
 me;" "he shall turn the hearts of the 
 fathers to the children," Mai. 3:1; 4:6. 
 This he should begin to do (Luke 1 : 17), 
 and this should be really done in the 
 dispensation which he came to herald. 
 Acts 3 : 21-23. He should thus reestab- 
 lish, reduce to order, and bring things to 
 a proper religious state. He" should be 
 a reformer. 
 
 13. Jesus points to John the Baptist 
 as the Elijah that was to come, and from 
 his death gives a fresh intimation and 
 illustration of his own. £lias is come, 
 etc. Jesus implies that they were not 
 to take the appearance of Elijah on the 
 mount as the fulfillment of Malachi ; but 
 that he had already come in the person 
 of one who had suffered. They knew 
 him not, as the Elijah of prophecy, 
 and the forerunner of the Messiah. 
 Done — listed. Did vHh him whatever 
 they uvitld. Herod not alone was guilty 
 of John's death ; they who were with 
 him at the feast (ch. 14 : 9) approved of 
 his beheadal ; the civil and ecclesiastical 
 
240 
 
 MATTHEW XVII. 
 
 A.D. 29. 
 
 him not, but ° have done unto him whatsoever they " ch. li. 2; 14. 3- 
 
 listed. Likewise " shall also the Son of man suffer <, dj' jg 21. 
 
 13 of them, p Then the disciples understood that he p ch. 11. 14. 
 spake unto them of John the Baptist. 
 
 Healing of a demoniac. 
 
 14 1 AND when they were come to the multitude, 
 there came to him a certain man, kneeling down to 
 
 15 him, and saying, Lord, have mercy on my son : for 
 he is lunatic, and sore vexed : for ofttimes he falleth 
 
 16 into the fire, and oft into the water. And I brought 
 him to thy disciples, and they could not cure him. 
 
 17 Then Jesus answered and said, O faithless and jaer- 
 verse generation, ^ how long shall I be with you ! 
 how long shall I suffer you ! bring him hither to 
 
 18 me. And Jesus ^ rebuked the devil ; and he de- 
 parted out of him : and the child was cured from 
 that very hour. 
 
 1 Mk. 9. 14; Lk. 
 9.37. 
 
 Num. 14. 11, 871; 
 Ps. 95. 10. 
 Lk.4. 35, 36; Ac. 
 16. 18; 19. 13. 
 
 leaders of the people rejected him, and 
 doubtless rejoiced in his imprisonment 
 and death. See on ch. 11 : 14. So Jesus 
 intimates that he shall suffer, is about 
 to suffer; his suffering from iiie same 
 classes, civil and ecclesiastical, Herod as 
 well as others (Luke 23 : 11), is near at 
 hand, and soon to commence. 
 
 13. The disciples then understood that 
 Jesus spoke of John the Baptist, as the 
 Elijah of Malachi's prophecy, who came 
 in the power aud spirit of EUjah, Luke 
 1 : 17. Elijah was the type, John the 
 Baptist the antitype. 
 
 14r-31. He.ijling of the lunatic, 
 POSSESSED WITH A DEMON, Mark 9 : 14- 
 29 ; Luke 9 : 37-43. 
 
 14. When they were come. The 
 next day after the traustiguration, Luke 
 9:37. Kneeliug down to him. Did 
 him homage witli bended knees. Mark 
 
 f relates that Jesus found the scribes 
 
 \ questioniug with the disciples who had 
 
 been left behind, and upon his asking 
 
 what they questioned them, the man 
 
 here referred to presented his petition. 
 
 15. Is a lunatic. One word, and 
 that a verb in tlie original, 7s lunatic, 
 probably epileptic. See on ch. 4 : 24. 
 Sore vexed. Sorely afflicted. He was 
 possessed with a demon, a dumb and 
 deaf spirit, which caused him to fall into 
 the tire, and into the water, ver. 18; 
 Mark 9 : 17, 22, 2.5. This was a severe 
 case, like that related in ch. 12 : 22, 
 though not quite as complicated. 
 
 16. Thy disciples. The nine apos- 
 
 tles, among whom was Matthew himself. 
 Could not cure him. On account of 
 their weak faith, ver. 20. Jesus had 
 given tliem power to cast out unclean 
 spirits (ch. 10 : 1, 8), and doubtless they 
 had exercised this power ; but now they 
 falter, aud the enemies of truth triumph. 
 Some have drawn an analogy between 
 Israel turning to idolatry while Moses 
 was absent in the mount, and the spiri- 
 tual weakness of the disciples during 
 our Lord's absence at his transtiguration. 
 There was a striking contrast between 
 Christ, transfigured on the mount, and 
 the nine disciples below, unable to cast 
 out a demon, humbled in the presence 
 of the scribes aud the multitude, and 
 taunted by them. 
 
 17. Faithless and perverse gene> 
 ration. Unbelieving aud perverted, 
 Deut. 32 : 5, 20. This severe expostula- 
 tion was addressed to all the disciples, 
 with tlicir weak faith, aud indeed with 
 no faith, to heal this one; the unbe- 
 lieving multitude who were amazed to 
 sec Jesus (Mark 9 : 15), the father who 
 acknowledged the weakness of his faith 
 (Mark 9 :22, 24), and the caviling scribes. 
 How long, etc. ? This was not an ex- 
 clamation of impatience of life, or of 
 continuance with them ; but of holy dis- 
 pleasure at their unbeUef and hardness 
 of heart. Suffer you. Bear with you 
 in your ijerverseness and unbelief. Com- 
 pare E\od. 32 : 19. 
 
 18. Rebuked him. Bade him come 
 out of the child, Mark 9 : 25. Mark 
 
A.D. 29. 
 
 MATTHEW XVII. 
 
 241 
 
 19 Then came the disciples to Jesus apart, and said, 
 
 20 "Why could we not cast him out ? And Jesus said 
 unto them. Because of your unbelief : for verily I 
 say unto you, ' If ye have faith as " a grain of mus- 
 tard seed, ye shall say unto this mountain, Remove 
 hence to yonder place ; and it shall remove ; and 
 ^ nothing shall he impossible unto you, Howbeit 
 
 21 
 
 « ch. 21. 21 ; 1 Cor. 
 
 13. 2; Heb. 11. 
 
 32-.38. 
 "ch. 13. 31, 32; 
 
 Lk. 17. 6. 
 
 Mk. 9. 23. 
 
 y this kind goeth not out but by prayer and fasting, ^ ch. 12. 45. 
 
 Jesus again foretells his death and resurrection. 
 
 Mk. 9. 30 ; 8. 31, 
 
 23 ' AND while they abode in Galilee, Jesus said 
 
 unto them, The Son of man shall be * betrayed into " ch. 26. 16, 46. 
 
 gives a vivid description of tlie whole 
 scene, the imploring fatlier, the curious 
 multitude, the terrible paroxysms of tlie 
 child, tlie violent departure of the de- 
 mon, leaving him as one dead, and his 
 immediate restoration. From that 
 very hour* Too strong for the original. 
 Rather, From that hour, from tliat time. 
 
 19. Jesus apart. Mark informs us 
 tliat this occurred in tlie house, private- 
 ly, Mark 9 : 28. Luke omits this con- 
 versation entirely. Mark, whose account 
 of the miracle is, as usual, the fullest, is 
 here very brief, while Matthew, who is 
 ever intent on giving the discourses of 
 Jesus, is here the fullest. The question, 
 Why could not we, etc.? implies that 
 they had cast out demons on other occa- 
 sions. 
 
 20. Because of your unbelief. 
 Rather, Because of your want offiith, the 
 absence of faith for the performing this 
 miracle. According to some of the oldest 
 manuscripts, this should read. Because of 
 your little filth. Jesus at once intimates 
 that they had not prayed and fasted suf- 
 ficiently to exercise the faith necessary 
 for casting out this demon. A grain 
 of mustard. The smallest seed-grain 
 used in Jewish husbandry. In proverbial 
 language used to denote the smallest 
 thing. See on ch. 13 : 32. As the mus- 
 tard is used figuratively, so also may 
 mountain be, though not necessarily. 
 Compare Isa. 40 : -4; Zech. 4 : 7. It may 
 denote great difficulties, formidable ob- 
 stacles. Such shall be the power of any 
 one who has faith, as a grain of maistard. 
 See ch. 21 ; 21. It must be borne in mind 
 that true faith is exercised only accord- 
 ing with the divine will, and hence only 
 inthe line of duty, 1 John .5 : 14. It is 
 not caprice nor presumption. Nothing 
 shall be impossible to him whose 
 
 faith is in unison with the divine will. 
 Jesus was speaking of faith connected 
 with working miracles. Yet as the na- 
 ture of faith is everywhere and in all 
 ages the same, the spirit of the promise 
 may be applied to all of Christ's ser- 
 vants and their work. 
 
 One can not fail to be reminded, as 
 doubtless were the disciples, of the para- 
 ble of the grain of mustard, and to 
 think of faith as commencing with small 
 beginnings and attaining a great growth, 
 till every obstacle yields before it, and 
 the greatest results are achieved. 
 
 21. This kind ; of evil spirits. This 
 implies that there are grades among de- 
 mons, and that the one which had just 
 been expelled was of the worse kind. 
 The faith necessary to cast out such a 
 demon could be obtained only by pray- 
 er and fasting. As yet the disciples 
 were not accustomed to fast, ch. 9 : 14. 
 But this verse is omitted in some of the 
 best and oldest documents. Probably 
 added by copvists from Mark 9 : 29. 
 
 22, 23. Jesus again foretells his 
 DEATH AND RESURRECTION, Mark 9 : 30- 
 32 ; Luke 9 : 44, 45. 
 
 22. While they abode in Galilee. 
 According to Mark 9 : 30, Jesus went 
 from the region of Ciesarea Philippi, 
 and passed through Galilee privately. 
 The Greek verb translated abode has in it 
 the idea of returning, and may be ren- 
 dered, again abode. This was our Lord's 
 last circuit through Galilee, and his last 
 sojourn in that country. He made a fly- 
 ing trip through Samaria and Galilee a 
 few months later, a little before his last 
 sufterings, Luke 17 : 11. Shall be be- 
 trayed. Rather, About to be deliva-ed. 
 It was near at hand. Jesus here imparts 
 the additional information to what he 
 had given in ch. 16 : SI, that he shovdd 
 
242 
 
 MATTHEW XVII. 
 
 A.D. 29. 
 
 23 the liaiuls of men : •> and they shall kill him, and ] ^^^{^■^^: joija 
 the third day "= he shall be raised again. And they g.^ig. ' ' ° °^ 
 were exceedingly sorry. 
 
 Jesus miraculously provides for the sacred tribute. 
 
 • ch. 22. 21 ; 
 13. 6, 7. 
 
 24 AND '' when they were come to Capernaum, they '' Mk. 9. 33. 
 that received " tribute money came to Peter and said, ' fg^* ^' ^^ ' 
 
 25 Doth not your master pay tribute ? •■ He saith, Yes. 
 And when he was come into the house, Jesus prevent- 
 eth him, saying. What thiukest thou, Simon ? of 
 whom do the kuigs of the earth take custom or tri- 
 
 26 bute ? of their own children, or of strangers ? Peter 
 saith unto him, Of strangers. Jesus saith unto him, 
 
 38. 
 Ro. 
 
 be delivered into the hands of men. It 
 was thus not a repetition, but a gradual 
 increase in revealing to his disciples tlie 
 facts of his sufferings. 
 
 23. Shall kill him. In connection 
 with his trial and judit-ial condemnation, 
 it is better to say, WVl put hiiii to death. 
 Shall be raised as^ain. Will rise 
 again. He will, through his divine power, 
 rise from the dead, John 10 : 18. Ex- 
 ceeding sorry. The disciides saw that 
 he really spoke of his deatli, though 
 they did not fully understand hi.s mean- 
 ing, or how it could be (Mark and Luke), 
 and they were very sorrowful, both be- 
 cause lie should be so treated, and be- 
 cause their expectation of a temporal 
 kingdom would thus meet with disap- 
 pointment. 
 
 24-27. The sacred tribute-money, 
 the DISCOURSE of Jesus tliereon, and his 
 .MiR.\cuLOUS PROVISION for its pa}'ment. 
 Related only by Matthew. Compare 
 Mark 9 : 33. 
 
 24. It seems best to refer this to a time 
 a little previous to John's account of our 
 Savior's attendauce at the Feast of the 
 Tabernacles, to whicli he went up pri- 
 vately, John : 72-10 : 21. Tlie feast, A. 
 D. 2rf, began October 19th. It was now 
 pr )b;ihly August or September. 
 
 Tribute-money. T/ie double drach- 
 )/i I. an Attic silver coin, equivalent to 
 t/ir liitlf-slickd, and was wortti about 
 thirty ci-iits. This was the temple tax. 
 Aecordinu: to the Mosaic law (Exod. 80 : 
 13, 14), every male from twenty years 
 old was to pay half a sliekel yearly to 
 the tabernacle, and afterward temple 
 service, 2 Chron. 24 : 0. In both in- 
 stances in this verse tlie original has the 
 plural preceded by the detinite article, 
 \he double druchnias or t/ie half -shekels. 
 
 The article shows that it was the cus- 
 tomary offering. The plural, in the first 
 instance, refers to all the payments made 
 to the receivers of this offering, and, in 
 the second instance, to the payments 
 made by an individual from year to year. 
 The question, Doth not your nias- 
 ter? etc., shows that they expected an 
 affirmative answer; yet it would seem 
 to imply that the payment was not com- 
 pulsory. It was due in the month of 
 March, but it was not necessarily al- 
 ways paid at that time. If our chrono- 
 logical reckoning be correct, Jesus and 
 Peter, and doubtless others, were in ar- 
 rears. Master, Rather, Teacher. 
 
 25. Peter answers Yes ; doubtless be- 
 cause he had known Je-us to pay it in 
 former years. Prevented him". Ra- 
 ther, anticipated him, NjMke first. When 
 the Bil)le was translated into English, to 
 prevent meant to go before, to precede. 
 The meaning here is, Jesus spoke first, 
 before Peter said any thing. He then, 
 as the Son of God, "showed his divine 
 knowledge of what had occurred be- 
 tween the tax-receivei-s and Peter. 
 Children. Rather, sons. Strangers. 
 Those who are not sons, not of their 
 own families, other folks. Kings do 
 not take tribute of their sous, but of 
 their subjects. 
 
 26. Peter at once answers. Of stran- 
 gers ; of those out of their own fami- 
 lies. Jesus draws the inference. Then 
 are the children {sons) free. The 
 argument Is, Then am I, the Son of God, 
 the Son of the great King of the temple, 
 free from the obligation of paying tri- 
 bute to the support of the temple wor- 
 ship. The temple was his Father's 
 house, and therefore his own ; the 
 money was for his Father's service ; he. 
 
A.D. 29. 
 
 MATTHEW XVII. 
 
 243 
 
 27 Then are the children free. Notwithstanding, f U-st '^o 14.13, 2i; 15. 
 we should oftend them, go thou to the sea, and cast 1^. '9 i9_22^" ' 
 a hook, and take up the fish that first cometh up ; 
 and when thou hast opened his mouth, thou shalt 
 find a piece of money: '' that take, and give unto nacor. 8. 9. 
 them for me and thee. 
 
 therefore, his Son and Representative, 
 was the one to demand rather than pay 
 it. Jesus asserts liis Sonsliip and his su- 
 periority over tlie law and tlie temple, 
 eh. 12 : 6, 8. He was a son in his own 
 house, the temple, and not a servant. 
 The question of Jesus was suited to re- 
 mind Peter of his previous confession, 
 " Thou art Clu-ist, tlie Son of the living 
 God" (eh. 10 : 1(3), and to show him 
 that lie had somewhat raslily answered 
 in regard to the temple tax. 
 
 27. Althougli Jesus asserts his right 
 to exemption from the temple tax, he, 
 for prudential reasons, waives his right, 
 and miraculously ]n-ovides for the pay- 
 ment of both Peter's and his own. 
 Lest we should offend them. Lest 
 we should disjilease these tax-gatherers, 
 and cause them to think that I disregard 
 the worship of God, and thus give them 
 occasion to reproach me. Go thou to 
 the sea, etc. Jesus thus again sliows 
 his divine knowledge that the tirst lish 
 that Peter should catch in the Sea of 
 Galilee would have the money required. 
 Miracles are the evidences of Christ's 
 Messiahship and of his divine Sonsliip. 
 This miracle was especially appropriate 
 at this time ; for while, by the payment 
 of the tax, he waived the right of his 
 Sonship, he at the same time asserted it 
 by this remarkable display of his om- 
 niscience and miraculous power. 
 
 A piece of money. Literally, a 
 st(iiei\ an Attic silver coin, equivalent to 
 a shekel, worth al)Out sixty cents. At this 
 time the double drachma, is said to have 
 fallen into disuse in Palestine. It shows 
 the great accuracy of Matthew in men- 
 tioning the stater, which was then current 
 and of tlie same weight as the Hebrew 
 shekel. Without doubt, Peter followed 
 the direction of Jesus and obtained the 
 promised money. It is not necessary to 
 suppose the money created ; it had been 
 probably lost in the sea, and the miracle 
 consisted in Christ's power over the fish 
 in leading it to seize the money and then 
 the hook. For me and thee. No- 
 tice Jesus does not say for us, putting 
 himself on a par with Peter. The dis- 
 
 tinction of his Sonship is thus kept up. 
 He was the only begotten Son ; his dis- 
 ciples were indeed sons, but less inti- 
 mately, and only mediately through 
 him. Compare "J/?/ Father and ymir 
 Father," John 20 : 17. The declaration, 
 "Then are the sons free," applied espe- 
 cially to Jesus, though remotely it also 
 applies to his disciples, who are the 
 brethren of Jesus, and thus the sons of 
 God. 
 
 1. Jesus sees fit to give more intimate 
 communion and greater revelations of 
 himself to some of his followers than to 
 others, in order to prepare them for 
 trial and fit them for usefulness, ver. 1 ; 
 Acts 9 : 1.5, 16 ; 2 Cor. 12 : 1-7. 
 
 2. The vailed glory of Jesus, which 
 shone forth on the mount, is now uu- 
 vailed at the right hand of God, ver. 2 ; 
 Acts 9 : 3, 4 ; 2 Cor. 13 : 1-7. 
 
 3. The world of spirits is a reality ; 
 disembodied spirits have a conscious ex- 
 istence, ver. 2 ; Job 26 : 5 (" The depart- 
 ed spirits tremble beneath the waters 
 and their inhabitants"); Isa. 14 : 9-12; 
 Luke 16 : 23 ; 23 : 42. 
 
 4. In Elijah we have a representation 
 of those who shall be raised in glory, 
 and especially of those wlio shall be 
 changed at the second coming of Christ, 
 ver. 2; 1 Cor. 1.5 : 51, 52; 1 Thess. 4 : 
 16, 17. 
 
 5. If foretastes of heaven are so glo- 
 rious, what must heaven itself be ? If it 
 was good to be on the mount, how 
 good and blessed will it be to dwell with 
 Jesus and the glorified forever ! ver. 4. 
 
 6. The love of the Father for his Son 
 is infinitely greater than the united love 
 of all earthly parents of all time for 
 their children. So is also his delight, 
 ver. 5. 
 
 7. Jesus is the Prophet and Lawgiver 
 of his people ; they are not to take any 
 other as their guide, but follow human 
 teachers only as they follow Christ, 
 vers. 5-8 ; 1 Cor. 11 : 1. 
 
 8. No man in his present state can see 
 
244 
 
 MATTHEW XVIII. 
 
 A.D. 29. 
 
 Jems discourses in respect to the greatest in the ling- ' Mk. 9. ^; Lk. 
 
 T ,. -I 9. 4b : 22. 24 ; Ro. 
 
 dom oj henveii. 12. n). YhiX.Z. 3. 
 
 XVIII. AT ' the same time came tlie disciples unto 
 
 God and live; yet if Clirist be with lis, 
 we must not fear to witness siicli dis- 
 jilaj's of glory as he may think best to 
 give u*, vers. 7, 8; Exod. 33 : 20; Heb. 
 12 : 29 ; Rev. 1 : 17. 
 
 9. We should present truth in its pro- 
 per order, and at proper times ; milk for 
 babes and strons^ meat for men, ver. 9 ; 
 ICor. 3: 1, 2; jolin 16 : 12. 
 
 10. While we seek tlic aids of the 
 learned to solve the difficulties of Scrip- 
 ture, we should especially apjily to 
 Christ for the guidance of his Spirit, 
 ver. 10 ; John 16 : 13 ; James 1 : 5. 
 
 11. Formalists often liold to much 
 that is true ; but it is truth mingled with 
 error, truth misunderstood and misap- 
 plied, vers. 10, 11 ; Luke 11 : 42. 
 
 12. We need to exercise caution in our 
 inter|)retation of prophecy. It may be 
 fultilled in a way and at a time we little 
 expect, vers. 12,' 13 ; Luke 24 : 21^27. 
 
 13. Parents should feel a deep anxiety 
 for those of their children who are spi- 
 ritual!)' under the power of Satan, and 
 earnestly entreat Christ to come and 
 save them, vers. 14, 15; Eph. 6 : 4. 
 
 14. The family relation affords some 
 of our choicest comforts, and occasions 
 some of our keenest sorrows, vers. 14- 
 1(5; 2 Sam. 18 : 33 ; 1 Kings 1 : 48; 
 Prov. 10 : 1. 
 
 15. The faithful labors and belicAnng 
 ])raycrs of parents in belialf of their 
 children sluill not be in vain, vers. 17, 
 18, 20; Gen. 17 : 18, 20; James 5 : 16. 
 
 16. Unbelief may hinder us from do- 
 ing what we might for Jesus, ver. 16, 
 17; Ps. 95 : 10; Pliil. 4: 13. 
 
 17. If Christ bears ■\vitli our imperfec- 
 tions, we surely should bear with those 
 of our brethren, ver. 17; 1 Pet. 3 : 8. 
 
 18. Christ may withhold from us suc- 
 cess in winning souls, partly to humble 
 us, and partly as a judgment upon sin- 
 ners for their impenitence, vers. 19; 
 Acts 28 : 23-37. 
 
 19. Our faith and our usefulness are 
 to be increased by praver and fasting, 
 vers. 20, 21. 
 
 20. We are not permitted to behold 
 the glories of Christ without beholding 
 Ills sufferings, vers. 2, 22 ; 2 Tim. 2 : 12 ; 
 2 Cor. 12 : 7. 
 
 31. While we are very sorrowful over 
 
 the death of Jesus, we should be especial- 
 ly sorrowful over our sins, wliich nailed 
 liim to the cross, ver. 23 ; Luke 23 : 28. 
 
 22. That which causes tlie people of 
 God great sorrow will, in due time, be 
 overruled for their good, ver. 33 ; Rom. 
 8: 28. 
 
 23. We are to be subject to human 
 government and obey its laws, if not 
 contrary to the laws of God, vers. 24r-37 ; 
 ch. 22 : 31 ; Rom. 13 : 1-7. 
 
 34. Since Christ is a Son in his own 
 house, and his disciples are his brethren, 
 tlicrefore are Christians free from the 
 demands of the Jewish theocracy, vers. 
 25, 26 ; John 8 : 35, 36 ; Col. 2 : 14. 
 
 25. We should contribute our propor- 
 tion tov/ard supporting the Gospel, and 
 extending its influence throughout the 
 world, vers. 25-27; 3 Cor. 8 : 13, 14; 1 
 Cor. 16 : 1, 2. 
 
 26. To prevent a wrong constraction 
 being put on our actions, and to do the 
 greater good, it may become us some- 
 times to act under protest, and not in- 
 sist on our rights, but to forego our 
 privileges, ver. 37; Rom. 14 : i;?-15 ; 15 : 
 1-3 ; 2 Cor. 6:3; 11 : 7-9; Acts 16 : 3, 
 and Gal. 3 : 3. 
 
 37. How great condescension does 
 Christ show in paying the tribute, and 
 how is his poverty manifest in having to 
 perform a miracle to pay it, ver. 37; 3 
 Cor. 8 : 9. 
 
 CHAPTER XVIIL 
 
 In this chapter we have a discourse of 
 Jesus to the twelve, occasioned by their 
 ciucstion, " Who is the greatest in the 
 kingdom of heaven ? " It was spoken at 
 Capernaum, and forms the last discourse, 
 recorded by Matthew, of our Savior's 
 ministry in Galilee. See ch. 19 : 1. The 
 discourse and parables in Luke 17 : 20- 
 18 : 14 may have been spoken in Galilee 
 at a later period. It treats of the nature 
 of true greatness in the Messiah's kinjr- 
 dom ; of the terrible crime of the world 
 for causes of offense against his follow- 
 ers ; of the tender love and watchful care 
 of his Father over them ; of the Chris- 
 tian law for dealing with an offending 
 brother ; and of the Christian law of for- 
 giveness toward the repenting^ offender. 
 
A.I). 39. 
 
 xMATTlIEW XVllI, 
 
 245 
 
 Jesus, saying, Wlio is the greatest in the kingdom 
 of heaven ? And Josus called ^ a little child unto 
 him, and set him in the midst of them, and said, 
 Yerily I say unto you, ' Except ye be converted, and 
 become as little children, ye shall not enter into the 
 
 ' ch. 19. 13, 14. 
 ' Ps. 1.31. 2 ; John 
 
 3. :i-7 ; 1 Cor. 14. 
 
 20 ; 1 Pet. 2. 2. 
 
 l-fi. They who are greatest in 
 Christ's kingdom, Mark 9 : 33-42; 
 Luke 9 : 4(>-r)0. 
 
 1. At the same time. More cor- 
 rectly, Atlliitt time ; when Peter had re- 
 turned from the t^ea-iiide, and had paid 
 tlie sacred tribute, cli. 17 : 27. The 
 disciples. The twelve, Mark 9 : So. 
 Came— unto Jesus. From Mark 9 : 
 :>]-:>■), it appears tliat they were at Ca- 
 ]K'niaum, and in tlie liouse; tliat by the 
 way they had dis))uted among- tliem- 
 •selvcs wlio was the iireatest ; tliat he aslis 
 them concerning tlie subject of tlieir dis- 
 putation, and they are silent, doubtless 
 ashamed to confess the truth. But they 
 soon break the silence by asking, ac- 
 cording to Matthew, Who is, etc. V or, 
 ratlier, Who^ i/ien, is- r/reate.sf, etc. ? We 
 liave here a good illustration of the man- 
 ner in which the Evangelists may be 
 shown to harmonize. What gave rise 
 to this disputation we are not told. It 
 is natural to refer to our Savior's address 
 to Peter (ch. 1(5 : 17-19), and to the pri- 
 vilege granted the three disciples in wit- 
 nessing' his transfiguration, ch. 17 : 1. 
 It is evident, from tlieir disputing the 
 point, that the.y did not understand Je- 
 sus, on cither of these occasions, as 
 pointing out Peter, or any of the disci- 
 ples as the greatest. The tlieii, in the 
 question, "Who then, etc.," probably re- 
 fers to something in the minds of the 
 inquirers, occasioned by their dispute. 
 Greatest. Literally, Y^reater, that is, 
 than the rest in the kingdom of heaven ; 
 in cfTect, equal to greatest. The Greek 
 comparative here is thus equivalent to 
 the English superlative. Com]iare on 
 ch. 11 : 11. The present tense is used, 
 Wf)o the)i is, implying that they regarded 
 the Messiah's kingdom as commenced in 
 the person of Jesus and his followers, 
 and, at the same time, that they were 
 looking forward to the highest honors 
 and chief offices in his earthly govern- 
 ment. The question, too, was some- 
 what different from that which they 
 had discussed among themselves, 
 " Which of tfieni should be the great- 
 est?" Luke 9 : 46. Doubtless, ashamed 
 to present it in that light. 
 
 2. Jesus answers symbolically by call- 
 ing a little child to him, and placing him 
 in the midst of them. Mark adds the 
 interesting item that he also folded it in 
 his arms. The child was thus made a beau- 
 tiful symbol of the true disciple who 
 humbly, submissively, and contidcntly 
 yields himself up to the Savior's will, 
 guidance, and pi-otection. Jesus thus 
 taught them that his kingdom was spi- 
 ritual, and that spiritual excellence, and 
 not outward splendor, constituted tnie 
 greatness in it. There is an interesting, 
 though unreliable tradition, that this 
 child was Ignatius, the martyr, pastor at 
 Antioch from about fJ9 to 107 a.d. 
 
 3. Be converted. Rather, Unless ye 
 iiini, from a spirit of rivalrj- and worldly 
 ambition, which has shown itself in 
 your disputatious and your desires after 
 the highest offices in my kingdom, and 
 become as little children, in sim- 
 plicity, humility, docility, and obedi- 
 ence, ye can not enter, much less have 
 preeminence in the kingdom of heaven. 
 Little children are free'from all worldly 
 ambition. Those of the wise and igno- 
 rant, of the rich and poor, of princes and 
 beggars, play together without feelings 
 of distrust, jealousy, or rivalry. The 
 verb translated comei-ted should be trans- 
 lated tiini, as it is in all other places in 
 the New Testament. The idea is of 
 turning one' s self h^Q^ from a course pre- 
 viously pursued. The compound form 
 of this verb is, however, several times 
 translated convei-t in our common ver- 
 sion, as in ch. 13 : 15 ; Luke 22 : 32 ; 
 Acts 3 : 19; James 5 : 19. Conversion 
 and regeneration should be carefully dis- 
 tinguished. The soul is regenerated by 
 an act of God; but a result of that work 
 is a turning about, a conversion of the 
 individual himself. In regeneration man 
 is passive, but in conversion, under 
 the influence of the Holy Spirit, he is 
 active. The plural children shows that 
 there was nothing particular in the child 
 he set before them above other chil- 
 dren. 
 
 4. Having explained the sjTnbol of a 
 child negatively, he now explains it 
 positively. While failure to turn and 
 
246 
 
 MATTHEW XVIII. 
 
 A.D. 29. 
 
 4 kingdom of heaven. "> Whosoever therefore shall 
 humble himself as this little child, the same is 
 
 5 greatest in the kingdom of heaven. And " whoso 
 shall receive one such little child in my name re- 
 
 6 ceiveth me. " But whoso shall offend one of these « Mk. 9.42^ 
 little ones which believe in me, it were better for 
 him that a millstone were hanged about his neck, 
 and that he were drowned in the depth of the sea. 
 
 "ch. 20. 27; 23. 11, 
 12 ; Lk. 14. 11 ; Is. 
 
 57. 15 ; 1 Pet. 5. 
 
 5. 
 " ch. 10. 40^ ; 
 
 John 13. 20. 
 
 become like little children will prevent 
 entering; Christ's kiugdom ; humblins^ 
 one's self like a little child will result not 
 only in entering, but also in becoming 
 the greatest in that kingdom. Whoso- 
 ever. Jesus does not gratify their cu- 
 riosity by telling who slmll be the great- 
 est ; but he lays down the rule by 
 whieli any one may become the greatest. 
 Compare our Savior's reply to Nicode- 
 mus for a similar manner of teaching, 
 John 3 : 2, 3 ; and 1 Cor. 14 : 30. Shall 
 humble himself. The humility of 
 the child is the chief point of compari- 
 son, from which spring its docility, obe- 
 dience, submission, etc. Thus humility 
 is a fundamental Christian grace, and 
 inseparably connected with it, and 
 springing from it are other Christian 
 graces and virtues. It is to humility 
 that Jesus would have his disciples turn 
 from worldly ambition and pride. The 
 Christian often needs thus to turn and 
 become as a little child. He who com- 
 pletely divests himself of pride and am- 
 bition, and becomes entirely and fully 
 permeated with humility, so that it per- 
 vades his whole bein», as a little 
 child, willing at all times and in all 
 places to be just as little as he really is, 
 the same is the greatest in Christ's king- 
 dom. Comp;u-e Luke 18 : 14. Greatest; 
 literally, greater, but equivalent, as in 
 verse 1, to greatest. There are thus de- 
 grees of greatness in Christ's kingdom. 
 5. Jesus proceeds to sliow the near- 
 ness of his little ones to himself, the es- 
 teem and honor in which he holds them, 
 and tjie exercise of love and fellowship 
 which humility will excite in the hearts 
 of others toward them. Whoso re- 
 ceiveth ; cordi vllv to hi^ hevrt and fel- 
 lowship. One such little child. 
 Not an actual child, but one of these 
 spiritual, humble ones; one truly re- 
 generited and emptied of self, whether 
 a child in years or not. He means not 
 the one ju^t described as the greatest, but 
 one spiritually child-like, one of Christ's 
 
 little ones, humble ones. The twelve, 
 with the exception of Judas, belonged to 
 these, Luke 9 : 48. In my name. 
 On account of me, because he is my dis- 
 ciple, from love to me. This expresses 
 the reason for receiving such little one. 
 Receiveth me. Christ's disciples are 
 his representatives and one with him- 
 self, ch. 10 : 40. 
 
 Just at this point Mark and Luke give 
 a remark of John concerning a recent 
 occurrence. Having found one who did 
 not accompany the apostles casting out 
 demons, they forbade him. This, ac- 
 cording to Mark, called forth a reply 
 from Jesns, disapproving of their con- 
 duct, embodying and developing all 
 that is containcQ in the four following 
 verses. 
 
 6. Whoso shall offend. Rather, 
 Whoever shall cause one of these little ones 
 — to offeiul, cause to fall into sin and er- 
 ror, cause him to become alienated from 
 me. One of these little ones. 
 Even one of mv true and humble fol- 
 lowers, ch. 10 : 43. What kind of little 
 ones is explained by the words that fol- 
 low, that believe in me. It were bet- 
 ter. It would be profitable, well for 
 him, and hence, better for him. Mill- 
 stone. This was not the common 
 hand-stone, which was turned by wo- 
 men (ch. 24 : 41) ; but the "larger 
 kind, which was turned by the ass, 
 for the original literally means an ass- 
 millstone. Or it may be more freely 
 translated iipjxr millstone, since this was 
 the one turned, while the lower one re- 
 mained stationary. The common hand 
 upper millstone, being about two feet in 
 diameter and a half foot thick, was well 
 suited as an instrument of punishment 
 for dro\vnmg criminals. When, there- 
 fore, our Savior speaks of the larger and 
 heavier millstone being hansed about 
 the neck, he uses the most forcible ex- 
 pression, and affirms in the strongest 
 terms. Punishment by drowning was 
 common among the Greeks and Ro- 
 
A.D. 29. 
 
 MATTHEW XVIII. 
 
 247 
 
 7 Woe unto the world p l)ccause of offenses ! for 'i it 
 must needs be that offenses come ; but ■■ woe to that 
 
 8 man by whom the offense conieth ! " Wherefore if 
 thy hand or thy foot offend thee, cut them off, and 
 cast them from thee : it is better for thee to enter 
 into life halt or maimed, rather than having two 
 hands or two feet, to be cast into ^ everlasting tire. 
 
 9 And if " thine eye offend thee, jiluck it out and 
 cast it from thee : it is better for thee to enter into 
 life with one eye, "^ rather than having two eyes 
 to be cast into hell fire. 
 
 10 Take heed that ye despise not one of ^ these little 
 ones; for I say unto you, That in heaven '■ their 
 angels do always " behold the face of '' my Father 
 
 p 1 Sam 2. 17, 23, 
 24; 2 Sam. 12. 
 14; Ko. 2. 23, 
 24 ; 2 Put. 2. 2. 
 
 1 Lk. 17. 1. 
 
 ' ch. 13 41,42; 2tj. 
 ■U ; 2 Pet. 2. 3. 
 
 • Ch. .5.29, 30; Dun. 
 13. G-8. 
 
 ' Mk. 9. 44. 
 
 •> ch. 5. 28 ; Gal. 5. 
 
 24. 
 " ch. 16. 26. 
 y Ro. 14. 1-3, 13- 
 
 15; 15. 1; Gal. 
 
 6. 1. 
 
 • Ps. .34, 7. 
 •Est. 1.14; Lk. 1. 
 
 19. 
 
 mans, and the eastern nations, but not 
 aiDouij the Jews. Execution by drown- 
 ing is still practiced in tlie east. Doubt- 
 less, persons had been thus punished in 
 the Sea of Galilee. Josephus records 
 that the Galileans, at one time revolting 
 from their commanders, drowned cer- 
 tain persons wlio were of Herod's party. 
 (Joseph. Antiq. xiv. 1.5, 10). 
 
 Were drowned iu the depth of 
 the sea. A very strong and intense 
 expression in the original. Were drown- 
 ed means ivcre sunk or plunged into the 
 sea; drowning, of course, would l)e a 
 necessary result. Dr. Conant truthfully 
 and somewhat playfully remarks on this 
 word, " If the man is drowned, the addi- 
 tion of the millstone is of no account ; 
 but makes a serious diiference when he 
 is plunged in deep water." The depth 
 means tJie high, open, deep sea, in dis- 
 tinction from the shallow sea near the 
 shore. Thus we have three words in the 
 original brought together, " plunged into 
 the sea," "the deep sea," and "the sea." 
 It can not be l^etter translated in English 
 than by plunged in. the depth of the sea. 
 
 7-9. Causes or offense* are fe.^r- 
 
 FULLT ruinous, AND SHOULD BY ALL 
 
 means be avoided, Mark 9 : 43-.50. 
 
 7. Woe unto the world because 
 of offenses ; rather, for causes of offense. 
 Any occasion of sin or unbelief, or of 
 falling, is a cause of offense. Compare 
 Rom. 14 : 13, "an occasion to fall." 
 Fearful retribution will be visited upon 
 a wicked world for sins and errors pro- 
 duced among Christ's followers through 
 artfulness and physical force. The er- 
 rors and defects of Christians in faith 
 and practice will also in turn have a ter- 
 rible effect on the world in darkening 
 
 their minds and hastening their destruc- 
 tion. Offenses; cau,ies of qffen.^ must 
 need come in a world of sinful men, 
 when they act freely, where there is so 
 much imbelief; they will necessarily 
 lead others astray. But Avoe to the 
 man. From the world he now descends 
 to the individual, pronouncing a woe on 
 the one through whom a cause of offense 
 may come. 
 
 8, 9. Such being the fearful conse- 
 quences of causes of offense on both the 
 world and individuals, Jesus proceeds to 
 exhort his disciples to avoid them at all 
 hazards. Hand, foot, eye, the most 
 valuable of our members, and often used 
 proverbially to denote any thing peculiar- 
 ly dear and valuable ; the dearest objects 
 of our desires, the honors, possessions, 
 or enjoyments we most prize. Should 
 any of these cause us to offend, we must 
 renounce and cast it from us, rather 
 than, falling ourselves, and causing oth- 
 ers to fall, we be lost. See further on 
 ch. 5 : 29, 30, where foot is not mention- 
 ed, and the gradation is eye and then 
 hand. Halt, or lame from the loss of a 
 foot. Maimed, from the loss of a 
 hand. Everlasting fire. Hell fire. 
 Two ways of expressing the future pu- 
 nishment of the wicked. See on .5 : 22 ; 
 25 : 41. 
 
 10-14. Warns them against despis- 
 ing these little ones. The esteem in 
 which the humble followers of Jesus 
 should be held. Found only in Mat- 
 thew. 
 
 10. Despise not. Jesus warns them 
 against the very beginning of causes of 
 offenses in the mind. Beware how ye 
 look down upmi and contemn my humble 
 and lowly followers. These little 
 
248 
 
 MATTHEW XVIII. 
 
 A.D. 29. 
 
 11 which is in heaven. " For the Son of man is come to 
 
 12 save that which was lost. "^ How think ye ? If a 
 man have an hundred sheep, and one of them be gone 
 astray, doth he not leave the ninety and nine and go- 
 eth into the mountains, and seeketh that which is 
 
 ' ver. 14 ; John 
 
 20. 17; Heb. 2. 
 
 11. 
 ■ ch. 9, 12. 1.3 ; Lk. 
 
 15. 24; John 3. 
 
 17; 12. 47; 1 
 
 Tim. 1. 15. 
 
 ones ; that believe in him, as in verse 6. 
 The term is specially applicable to the 
 poor, obscure, and humble followers of 
 Jesus. For I say unto you. Jesus 
 states the reason with authority, and re- 
 veals a fact which he alone could assert. 
 See on 12 : 31. In heaven their 
 angels* T/mr a?igels in heaven, who are 
 their ministering spirits, Heb. 1 : 14. In 
 the Old Testament, angels are represent- 
 ed as guardians of God's people and na- 
 tions "(Ps. 34 : 7 ; Dan. 10 : 13, 20, 21) ; 
 in the New, they are more particularly 
 represented as guardians of individual 
 believers. They rejoice at their repen- 
 tance, Luke 1.5 : 10. They are minister- 
 ing spirits for the heirs of salvation, 
 Heb. 1 : 14. They bear such an intimate 
 relation to them that they can be called 
 their angels, as in this passage. From 
 the expression in Acts 12 : 1.5, " It is his 
 angel," it is evidently implied that those 
 early disciples believed that individual 
 Christians had their particular guardian 
 and ministering angels. This was the 
 opinion of the Jews, excepting the Sad- 
 ducees, and of the Christian fathers. 
 This is consistent with this p.assage, but 
 not necessarily derived from it. Our 
 Savior only reveals here the general fact 
 that his followers have their angels, who 
 are their attendants and guardians. 
 Some suppose that by t/ieir angels are 
 meant the departed spirits of the disciples 
 in their heavenly state. But this is un- 
 natural and far-fetched. Besides, angels 
 in the original is never applied to spirits 
 after deatli ; and the present tense, and 
 the connection, show that Jesus referred 
 to the time when these humble followers 
 were here on earth, and miu-ht be sub- 
 ject to contempt. Always behold 
 the face. This is the fact wliicli Jesus 
 here emphatically states. Their angels 
 are high in honor and privilege, and en- 
 joy tiie divine presence and special fa- 
 vor. The highest officers in oriental 
 courts are described as those who see the 
 kirufs face, Esth. 1:4. So here it may 
 mean that their angels are of the highest 
 rank, or, on account of their relation to 
 these little ones, enjoy the highest rank 
 and honors, Rev. 1 ; 4; 8 : 3, 4. In 
 
 what high esteem, then, are these hum- 
 ble believers held in heaven, being un- 
 der God's special providence, and guard- 
 ed and ministered to by angels of the 
 highest rank and dignity I "Take heed, 
 then, that ye despise them not. But 
 since Christ is the Angel of his Presence 
 in the highest ^sense, and thus acting a.s 
 our Advocate and Intercessor at "the 
 right hand of God the Father, we may 
 conceive of him as the great centre of 
 angeUc ministration and" guardianship. 
 Bj' him heaven is indeed opened to the 
 re'penting and believing sinner, and the 
 angels of God ascend and descend upon 
 the Son of Man, John 1 : 51. 
 
 "Here is Jacob's ladder planted before 
 our eyes : l)eueath are the little ones, 
 then their angels, then the Son of Man 
 in heaven, in whom alone man is exalted 
 above the angels, who, as the great An- 
 gel of the Covenant, cometli "from the 
 presence and bosom of the Father to 
 save those that are lost ; and, above him 
 again (ver. 14), the Father himself, and 
 his good pleasure." — Stier. 
 
 11. They, too, are objects of Christ'f 
 saving mercy. These little ones have 
 ministering angels w'ho are in high ho- 
 nor before God, because Christ came to 
 save them, and thus, through him, are 
 the heirs of salvation. Here, then, is 
 another reason for not despising the 
 humble followers of Jesus, but for hold- 
 ing them in the highest esteem and af- 
 fection. That ivhich was lost. 
 Lost from Gml and holiness, lost in sin; 
 sinners. This verse is wanting in some 
 of the best manuscripts. Many regard 
 
 ; it as borrowed by copjasts from Luke 
 19 : 10, where it is ci rtainly genuine. 
 If such is the case nothing is lost to 
 Scripture as a v.hole. In the next two 
 
 I verses a further reason is added to that 
 in ver. 10, from the ease of the lost sheep. 
 
 12, 13. This parable is civen more 
 fully in Luke lo : 3-6. How think 
 ye ? What think ye? ns in ch. 21 : 28. 
 What think ye in regard to what I am 
 about to relate? What is your judg- 
 ment? The question he asks must re- 
 ceive their affirmative answer; and his 
 declaration in regard to the great joy of 
 
A.D. 29. 
 
 MATTHEW XVIII. 
 
 249 
 
 13 gone astray ? And if so be that he find it, verily I say 
 unto you, *■" lie rcjoiccth more of that sheej), than of 
 
 14 the ninety and nine which went not astray. Even so 
 it is not the will of your Father which is in heaven, 
 ^ that one of these little ones should perish. 
 
 Method of dealing with an offending hrother ; the 
 church'' s foicer in respect to discifpline and j>rayer. 
 
 15 Moi-eover s if thy brother shall trespass against 
 thee, go and tell him his fault between thee and him 
 alone. If he shall hear thee, "^ thou hast gained thy 
 
 16 brother. But if he will not hear thee, then take one 
 or two more, that in ' the mouth of two or three 
 
 " Is. 53. 6 ; Lk. 15. 
 
 3-7. 
 «Mic. 7. 18; Lk. 
 
 15. 10, 23, 24. 
 f John 6. 39, 40; 
 
 10.27-30; 17. 12; 
 
 Ro. 8. 28-39; 1 
 
 Pet. 1. 3-5. 
 
 e Le. 19. 17; P«. 
 
 141. 5; Pro. 25. 
 
 9; Lk. 17. 3. 
 >> Jam. 5. 20 ; 1 
 
 Pet. 3. 1. 
 ' Deu. 17. 6; 19. 
 
 15; John 8. 
 
 Heb. 10. 28. 
 
 H; 
 
 tlie shepherd in finding his wandering, 
 lost sheep must meet their hearty as- 
 sent. Doth he not leave, and go- 
 eth into the mountains. Eather, 
 Doth he not leave the ninety and itine upon 
 the mountains, and goeth, etc. The moun- 
 tain pastures were in many places very 
 luxuriant, and often frequented by 
 shepherds and their flocks. The interest 
 of the shepherd in seeking the wander- 
 ing sheep should not be lost sight of in 
 this illustration. Thus Christ had come 
 to seek and save the lost. It was natural 
 that he should rejoice mm-e over the one 
 found. So Christ, the Good Shepherd, 
 rejoices over the found ones; they are 
 especially prized, and he will see that 
 they are not lost again. 
 
 14. The application of the parable is 
 different from that in Luke (15 : 6), this 
 being spoken at a different time and for 
 a ditferent purpose. Even so, etc. So 
 it is not the mil of your Father who is in 
 heaven, whose angels are appointed as 
 guardians of these little ones, and whose 
 Son came to save them (vers. 10, 11), 
 that even one of them perish. The Son 
 and ministering spirits are carrying out 
 the will of God, who exercises this care 
 over his children, so that none of them 
 may be lost. Since it is the Father's 
 will that not one of Christ's disci]5les 
 perish, we must conclude that all of 
 them shall be saved. We catch here 
 the sentiment of the more positive de- 
 claration, They shall never perish, John 
 10 : 28. Hence the inference. Take heed 
 that ye despise them not ; for in so do- 
 ing you act in opposition to the will of 
 your heavenly Father. 
 
 15-20. Mode of de.\^ling with an 
 OFFENDING BROTHER ; first, privatclv ; 
 second, in the presence of a f aw ; f.ualiy. 
 
 before the church. The power of the 
 church in such cases of discipline, and 
 of efieetual prayer. Only in Matthew. 
 
 15. Having cautioned his disciples 
 against committing any offense against 
 tiieir brethren, he now instructsthem 
 how to act toward a brother who may 
 sin against them. Their fii-st step is to 
 go to him privately, and their great ob- 
 ject is to efl'ecta reconciliation. Shall 
 trespass, shall sin. Some ancient 
 documents make the idea general by 
 omitting against thee. The sin i.s 
 made personal in ver. 21. Go and 
 tell, s/i07r his fault, the wrung, make it 
 plain to him. Not reprmte or rebuke him ; 
 but show him, by kindly presenting the 
 ■facts of the case. And do this in the 
 most private manner, between thee 
 and him alone. So that there shall 
 be no motive of pride to induce the of- 
 fender to make out a good case before 
 others. Thus the aggrieved or injured 
 brother is not to Avait for the ofl'cnder 
 to come to him, but he is himself to go 
 at once and strive kindly to win him. 
 Hear thee. Listen to thee, so as to 
 acknowledge his wrong and to act as a 
 brother to thee. Gained thy brother. 
 Recovered him to the path of obedience 
 and duty ; gained him to Christ and liLs 
 cause, and to thee, from all of which he 
 would be indeed lost if he should con- 
 tinue obstinately in his sinful course, 
 ver. 17. Gained him, also, without fm*- 
 ther effort. Such treatment as this, per- 
 formed in love, would, in most cases, 
 reclaim the offender. Compare James 
 5 : 20. 
 
 16. But if the offender hears not, does 
 not acquiesce in the statement of facts, 
 acknowledge his fault, and return to 
 duty, but perseveres in the wTong, then 
 
250 
 
 MATTHEW XVIII. 
 
 A.D. 29. 
 
 17 witnesses every word may be established. And if he 
 shall neglect to hear them, ^ tell it unto the church. 
 But if he neglect to hear the church, let him be unto 
 thee as an ' heathen man and a publican. 
 
 •■ Ac. 6. 1-3 ; 1 Cor. 
 
 6. 1-4. 
 ' Ezra 6. 21 ; Ro. 
 
 l(i. 17 ; 1 Cor. 5. 
 
 9-13 ; 2 Thes. 3. 
 
 a xecmid step is to be taken. The object 
 of this is also reconciliation, to gain his 
 brother. Take Avith thee one or 
 two more, in the mouth of two or 
 three. According to some, the aggriev- 
 ed brother, with the one or two more, 
 would make the two or three witnesses. 
 According to others, the offender, by ac- 
 knowledging his fault, would make a 
 third witness. It seems better to regard 
 the otie or two to be an indefinite phrase 
 for a small number, and hence two or 
 three are spoken of. The case is still 
 to be conducted privately, in connec- 
 tion with two or three brethren, wdio 
 shall strive to reclaim the brother, and, 
 at the same time, be witnesses to the 
 facts of the case. Every word may 
 be established. Tliat every declara- 
 tion made, both by the offender and the 
 offended, may be attested by witnesses, 
 John 8 : 17; 2 Cor. 13 : 1. The suppo- 
 sition is, that the offending brother is 
 the only one in the wrong. If the bro- 
 ther should be reclaimed, the case would 
 end; but if he still perseveres in his 
 course, there would be two or three wit- 
 nesses to his persistency in the wrong. 
 It is, indeed, very difllcult to conceive 
 how a truly Christian brother could fail to 
 be reclaimed by such a mode of dealing, 
 if carried out in love. The law of Moses 
 enjoined a similar rule, Deut. 19 : 15. 
 
 17. If these efforts fail in gaining thy 
 brother, a third riieasicre is to be adopted. 
 General publicity is still to be avoided ; 
 you are to tell it only to the church, to 
 the company of believers with which 
 j the offender is connected, with the ob- 
 ject still of restoring him to duty and 
 effecting reconciliation. In all this j'ou 
 are to avoid giving cause of offense, and 
 to labor in love. Neglect to hear 
 them. Take no heed. The language 
 becomes stronger than merely not hear 
 of the preceding verse, implying some- 
 thing of obstinacv and indifference. 
 
 The church. "See on ch. 16 : 18. The 
 term can not here be applied, as some 
 have supposed, to the Jewish synagogue ; 
 for verses 18-20 show that it refers to a 
 Christian, not a Jewish, community. 
 Besides, the term is never applied to the 
 synagogue. Neither does it refer to the 
 
 officers of a church ; for verses 19, 20 
 show that it refers to those gathered to- 
 gether in his name — a company of be- 
 lievers. Moreover, in no place in the 
 New Testament is church applied to offi- 
 cers, ciders, etc. They are represented 
 as a part of the church. Acts 20 : 17. 
 Compare Phil. 1 : 1. The term church 
 here refers to the congregation of be- 
 lievers, the company of disciples, wheth- 
 er it be large or small, with which the 
 offender is connected. The objection 
 that no church was then fully organized 
 is of no Aveight, since the directions 
 here given by our SaAior were intended 
 for ail future time. The disciples had 
 previously heard Jesus speak of building 
 his church (ch. 16 : 18). He had thus 
 taught them that he was to have his 
 congregation of faithful disciples in the 
 world. They themselves formed the 
 germ, the beginning under Christ, the 
 Jiead, of the first particular church, and 
 from the use of the word church among 
 the Jews, and doubtless from Jesus 
 himself, they had a conception of its 
 application and meaning. 
 
 If, however, the offender perseveres 
 in his Avrong — for it is here taken for 
 granted that the church regards him as 
 the otTender, and advises him to retrace 
 his steps — if after all this, he continues 
 incorrigible, then let him be to thee as a 
 heathen and a publican, let him bear no 
 closer relation to thee, and consequently 
 to the church, than you would permit 
 to an open idolater. Exclusion from 
 church-fellowship is implied in this lan- 
 guage. Heathens and publicans were 
 regarded by the Jews as excommunicat- 
 ed persons. It is impossible to conceive 
 of a person with any grace in his heart 
 being thus dealt with in kindness, in 
 love, without being reclaimed. The 
 legitimate conclusion is, that if he is not 
 reclaimed under such treatment, he is 
 not of them, and therefore should he 
 put away from them. Yet neither the 
 injured brother nor the church is to hate 
 the excluded offender, as Jewish teachers 
 taught (ch. 5 : 43), but treat him kindly 
 (1 Cor. 5 : 11, and 2 Cor. 2 : 6, 7 ; 2 Thess. 
 3 : 14, 15), so that if possible he may be 
 brought to repentance and salyation. 
 
A.D. 39. 
 
 MATTHEW XVIII. 
 
 251 
 
 18 
 
 19 
 
 Verily I say unto you, '" "VVhatsover ye shall bind 
 on earth shall be bound in heaven : and wliatsoever 
 ye shall loose on earth shall be loosed in heaven. 
 
 " Again I say unto you, That if two of you shall 
 agree on earth, as touching- any thing that they shall 
 ask, " it shall be done for them of my Father which 
 
 20 is in heaven. For where two or three are gathered 
 together in my name, i' there am I in the midst of 
 them. 
 
 Onforyiveness; parahle of the unmerciful servant. 
 
 21 Then came Peter to him, and said, Lord, how oft 
 shall my brother sin against me, and I forgive him ? 
 
 6. 14, 15 ; 2 John 
 
 10. 
 ■"ch. 16. 19. 
 "Ac. 1. 14; 2. 1, 
 
 2 ; 4 24-31 ; Jam. 
 
 5. 14-16. 
 " John 14. 13, 14 ; 
 
 1 John 3. 22. 
 p ch. 28. 20 ; John 
 
 20. 19-20: Rev. 
 
 21,3. 
 
 18. Verily, I say, etc. Jesus most 
 solemnly and iiuthoritatively asserts the 
 power of the church. " For evidently, 
 while verse 17 lays down the rule for the 
 conduct of the churcli, verse 18 shows 
 tliat the church is warranted in tliis con- 
 duct." — Lange. Ye, the disciples who 
 constitute the church spoken of in the 
 preceding verse. Tlie power and autlio- 
 rity which was conferred on Peter (ch. 
 16 : 19) is liere conferred upon tlie apos- 
 tles and the disciples generally. What- 
 ever they should do, according to 
 Christ's directions and will, would be 
 ratified in heaven. This is true of the 
 church so far as she executes tlie laws 
 and will of Christ. See on ch. 16 : 19. 
 
 19. Jesus makes anotlier solemn and 
 authoritative statement concerning the 
 power of the church, and even of two 
 or three of its mem1)ers, in offering ef- 
 fectual prayer, so that he himself would 
 be in the midst of them to bless and 
 direct thCTU. Tlie church, possessing 
 and exercising such power and ])rivilege, 
 would be well capable of exercising dis- 
 cipline accordinsi: to the word and will 
 of Chri.^t. That if two. Christ takes 
 the smallest niunbei- wliicli can form a 
 company ; even two can make a comjiany 
 of believers. It is not necessary to sup- 
 liose tliat Jesus here refers to a church 
 of two, but rather to two of a church. 
 But it is possible, under certain circum- 
 stances, for two or three (next verse) to 
 form a church. It is es.'-ciitial that these 
 agree couceniing what they ask. There 
 must be no offense, no alienation, but a 
 true fellowship of soid and purpose. 
 Anything they shall ask. Accord- 
 ing to the divhie will, 1 John 5 : 14. 
 S])iritual fellowshi]) with one another 
 and svith Jesus would insure entire sub- 
 
 mission to his will. Notice, on earth 
 is contrasted with in heaven, as in the 
 preceding verse. It is according to his 
 will that the church should execute the 
 laws and discipline of Christ; and as 
 they need wisdom for this, they may ex- 
 pect all they need if they unitedly ask 
 for it. It shall be given, even if only 
 two thus ask for it. 
 
 20. For, etc. The truth reaffirmed, 
 explained with the great reason : For 
 Jesus is with them to bless and guide. 
 Two or three are gathered to- 
 gether in my name. They are a 
 company of my disciples, worshiping as a 
 church or as members of a church may 
 represent it in worship. In my name ; 
 in reference to me, and under my autho- 
 rity. They are thus united and agreed 
 in acknowledging and acting under the 
 authority of Jesus. They are thus ga- 
 thered for his glory, and for attending 
 to the things of his cause. There am 
 I in the midst of them. By his 
 poAver and spirit, ch. 28 : 20 ; Acts 18 : 
 10. Jesus is thus present to answer 
 their prayers, and so direct all they do 
 as to meet with the approbation of their 
 heavenly Father. How superior was 
 this to the Jewish notion that ten must 
 be assembled in a synagogue to insure 
 the Divine Presence and the answer of 
 their prayers ! According to the rabbins, 
 "A smaller number God despises." 
 
 21-3.5. The reply of Jescs to Pe- 
 ter's QtTESTION RESPECTING THE LIMIT 
 
 OF FORGIVENESS, including the parable 
 of The Two Debtors, or the Unmerciful 
 Servant. Forgiveness is to be extended 
 to the penitent without limit ; we should 
 ever be in the exercise of a forgiving 
 temper. Only in Matthew. 
 21. Then came Peter. OurSaAior'a 
 
252 
 
 MATTHEW XVIII. 
 
 A.D. 29. 
 
 22 1 till seven times ? Jesus saitli unto him, I say not ^ Lk. 17. 3. 4. 
 unto thee, Until seven times: 'but, Until seventy ' to. 38 40'^ Mk 
 
 23 times seven. Therefore is the kingdom of heaven 
 likened unto a certain king, ' which would take ac- 
 
 24 count of his servants. And when he had be- 
 gun to reckon, one was brought unto him, which 
 
 11. 25; Ro. 12. 
 21; Eph. 4. 31, 
 32 ; Col 3. 13. 
 Rom, 14. 12; 2 
 Cor. 5. 10. 
 
 discourse concerning the treatment of 
 private offenses (vers. 15-17) implied for- 
 gis'cness if tliey "gained" tlieir brotlier, 
 eitlier by a private interview, or by tak- 
 iii';; two or three witnesses, or by bring- 
 ing the matter before the church. Peter 
 did not as yet understand fully the na- 
 ture of forgiveness, and lience was in 
 doubt in regard to the extent of its 
 exercise. He therefore asks, " How oft 
 shall my brother sin against me, and I 
 forgive him?" The Jewish rabbis limit- 
 ed forgiveness to three times, basing 
 their view on Amos 1:3; 2:6; Job 33 : 
 29, 30. Feeling tliat this number should 
 be increased under the new law of love 
 propounded by our S^ivior, Peter asks, 
 Till, until, seven times ? He doubt- 
 less limits the number of times to seven^ 
 as a sacred number closely connected, 
 in the Scriptures, with forgiveness and 
 retribution. Lev. 4:6; 16 : 14; 25 : 28; 
 26 : 18, 21, 24, 28 ; Ps. 79 : 12 ; Dan. 4 : 
 16 ; Rev. 15 : 1. Compare Prov. 24 : 16. 
 
 22. Jesus replies, placing no limit, 
 Seven times— Seventy times seven. 
 A contrast between a limited and an un- 
 limited number of times. By ne.vodij 
 H'nes seven, a general expression for a 
 large, indetinite number, Jesus intended 
 to teacli that the times that forgiveness 
 should be exercised by his idisciples 
 should be unlimited. Compare Gen. 4: 
 24. As often as a brotlier asks forgive- 
 ness we are to forgive him, ver. 33; 
 Luke 17 : 4. If he fails to do so, we are 
 to have a forgiving spirit, seeking to gain 
 oar brother (ver. 15), and should it 
 prove necessary that he be excluded 
 from the church, we are not to treat him 
 with malice, but kindlj' and in love, 2 
 Thess. 3 : 15. Compare 1 Cor. 5 : 13, and 
 2 Cor. 2 : 6-10. 
 
 23. In order to illustrate the law of 
 forgiveness under the new dispensation, 
 how it may be violated, and the conse- 
 (lui'iices of so doing, Jesus gives the 
 pirable of the Unmerciful Servant. 
 T lis is recorded by Matthew alone. 
 Therefore, refers to the answer just 
 givni to Peter: Because of this law of 
 uuliuuted forgiveness, which indeed re- 
 
 quires a constant readiness to forgive, 
 the kingdom of heaven in this respect 
 is likened, is like to the case of a cer- 
 tain king, etc., to the circumstances 
 about to be given. Which Avould 
 take account of. Who desired, and 
 hence determined, to make a reckoning, 
 or settlement, with. Compare 2 Kings 12: 
 15; 22:7. Servants. His ministers or 
 stewards ; possibly the collectors of his 
 revenue. In the despotic governments 
 of the east, all, from the highest to the 
 lowest, stood in a servile relation to the 
 monarch. The large amount of indebt- 
 edness of one of these servants indicates 
 a high official, rather than any common 
 slave. 
 
 24. When he begnn. Emphatic and 
 significant. He had only begiin. to 
 reckon. One was brought unto 
 him. How natural and life-like the re- 
 presentation ; he surely would never 
 come of himself. Ten thousand ta- 
 lents. An immense sum, which he 
 could ne\er pay. A Hebrew talent was 
 equal to three thousand shekels, or about 
 $1500. An Attic talent is estimated at 
 about $1170. A Syrian talent was 
 about $;i25. The amount of this ser- 
 vant's indebtedness was about $15,000,- 
 000, if Hebrew talents are intended ; or 
 aV)out $11,700,000, if Attic ; or about $2,- 
 2.50,000, if Syrian. These calculations 
 arc based on the supposition that talents 
 of silver are here meant, which is most 
 jirobable. If they were talents of gold, 
 tlie sum was perfectly enormous. Trench 
 illustrates by comparing with other 
 sums mentioned in Scripture. Thus, 
 twenty-nine tiilents of gold were used 
 in the construction of the tabernacle 
 (Exod. 38 : 24); David prepared for the 
 temple 3000 talents of gold, and the 
 princes 5000 (1 Chron. 29 : 4-7); the 
 Queen of Sheba presented Solomon 120 
 talents (1 Kings 10 : 10) ; the King of 
 Assyria laid on Hezekiah 30 talents of 
 gold (2 Kings 18 : 4) ; and in the ex- 
 treme impoverishment to which the land 
 was brought at last, one talent of gold 
 was laid on it, after the death of Josiah, 
 by the King of Egypt (2 Chron. 36 : 3). 
 
A.D. 29. 
 
 MATTHEW XVIII. 
 
 253 
 
 25 owed him ' ten thousand talents. But forasmuch 
 as he had not to pay, his lord commanded liim " to 
 be sold, and his wife, and cliildren, and all that he 
 
 26 had, and payment to be made. The servant there- 
 fore fell down, and worshiped him, saying, Lord, 
 have patience with me, and I will pay thee alL 
 
 27 Then the lord of that servant was moved with com- 
 passion, and loosed him, and forgave him the debt. 
 
 28 But the same servant went out, and found one of 
 his fellow-servants, which owed him an hundred 
 "" pence : and he laid hands on him, and took Jdm 
 
 29 by the throat, saying. Pay me that thou owest. And 
 . his fellow-servant fell down at his feet, and besouglit 
 
 him, saying, Have patience with me, and I will pay 
 
 30 thee all. And he would not : but went and cast 
 
 Pf?. 19. 12; 40. 
 12. 
 
 ' Le. 25. .39 ; 2 KL 
 4. 1 ; Ne. 5. 8. 
 
 ch. 20. 2. 
 
 At alater period, Hamaii promised 10,000 
 talents of silver to the Persian king, in 
 compensation for tlie tribute of tlie 
 whole Jewish people, should they be de- 
 stroyed, expecting doubtless to reim- 
 burse himself from the spoils of the 
 Jews. 
 
 25. Had not to pay. He had not 
 means or power to ]iay ; that is, he was 
 not able to pay. Commanded him 
 to be sold, etc. This was according 
 to the laws of the Jews, and of many 
 ancient nations. By the Mosaic law the 
 servitude of a Hebrew was limited to 
 six years, and in every case it terminated 
 at the year of Juljilee, when liberty was 
 proclaimed to aU, Exod. 21 : 1; JDeut. 
 15 : 12 ; Lev. 25 : 10, 39^1 ; 2 Kings 4 : 
 1 ; Amos 2 : 6. The scene, however, is 
 probably not that of a Jewish, but of 
 an oriental king, Avho had absolute 
 power over the person and property of 
 his subjects. 
 
 26. Worshiped. Falling down, he 
 prostrated himself before him, and thus 
 humbly did him reverence or homage. 
 See on ch. 2:2. He first fell on his 
 knees, and then bowed down to the 
 ground. Compare 2 Kings 4 : 37. I 
 will pay thee all. He promises an 
 impossibility. The language is life-like, 
 just what we should expect him to say 
 in his extremity. It must therefore be 
 interpreted not as the words of careful 
 deliberation, but as the outburst of fear 
 and anguish. It was an expression of 
 readiness and determination to pay him 
 all, if possible. 
 
 27. lioosed. Released from confine- 
 ment and from prospective slavery. 
 
 23 
 
 Forgave him. This was more than he 
 asked for ; yet it was what he needed, 
 for payment was impossible on his part. 
 Thus his lord exercised the highest qua- 
 lities of compassion. 
 
 28. One of his fellow-servants. 
 This one probably occupied a lower sta- 
 tion than himself ; but being a servant of 
 the same master, was a fellow-servant. 
 A hundred pence. About fifteen dol- 
 lars. How small a sum in comparison 
 with ten thousand talents ! I'ence here 
 represents a Roman silver coin, called 
 the (7e«art«.s. As we have no correspond- 
 ing English coin, Dr. Conant very pro- 
 perlj- renders this passage, a Imndred de- 
 naries, transferring the word with an 
 English termination. See on ch. 20 : 2. 
 Took him by the throat. Literally, 
 Seizing hi^n, he choked him. Exhibits 
 his harsh, unmerciful spirit. The credi- 
 tor was permitted, l\y Roman law, to 
 seize his debtor by the throat and bring 
 him before the tribunal. Pay, etc. The 
 demand is peremptory. The highest 
 critical authorities read, Pay me, if thou 
 owed aught. But whether we adopt this 
 or the common reading, the essential 
 thought, as Dr. Conant suggests, is the 
 same : Pay me vihaiever thou owest. It 
 was a haughty demand of one deter- 
 mined to exact the utmost, not only of 
 this one, but of all who owed him. 
 
 29. Fell down at his feet and be- 
 sought him. Rather, Fell down and 
 besought Mm. He humbled himself be- 
 fore his fellow-servant, in a manner si- 
 milar to what that fellow-servant had 
 done previously to his lord, or king. He 
 makes the same promise. Have pa^ 
 
254 
 
 MATTHEW XVIII. 
 
 A.D. 29. 
 
 31 him into prison, till he should jjay the debt. So 
 when his fellow-servants saw what was done, they 
 were very sorry, and came and told unto their lord 
 all that was done. Then his lord, after that he had 
 called him, said unto him, O thou wicked servant, 
 I forgave thee all that debt, because thou desiredst 
 me : shouldest not thou also have compassion on 
 thy fellow-servant, >' even as I had pity on thee ? 
 
 34 And his lord was wroth, and delivered him to the 
 tormentors, till he should pay all that was due 
 
 35 unto him. ^ So likewise shall my heavenly Father 
 do also unto you, if ye from your hearts forgive not 
 every one his brother their trespasses. 
 
 33 
 
 33 
 
 Eph. 4. 32 ; Col 
 3, 13. 
 
 ch. 6. 12, 14, 15; 
 Pro. 21.13; Jam. 
 2. 13. 
 
 tience, etc. All is omitted by tliebest 
 authorities, but affects not tlie tliouglit. 
 
 30. He would not. His ears were 
 sliut to liis entreaties. He casts liira 
 into prison, whicli was not accordi'jg 
 to Mosaic law, but according to the 
 laws of other nations. Here wc have an- 
 other reason for regardiuo; tlie similitude 
 of the parable, as that of a foreign despo- 
 tism rather than of Jewish rule. " There 
 is the climax of depravit}-, to be beggars 
 with God and tyrants to our brethren." 
 
 31. Very sorry. From a fellow feel- 
 ing and sympathy. How lifelike is this; 
 and also the language in verse 34, His 
 lord wm wroth. Their feelings partook 
 of sorrow, grief ; his of wrath, indigna- 
 tion. Thus grief is becoming God's 
 servants over the sin of others ; but 
 wrath is becoming him, for to him be- 
 longeth vengeance. 
 
 33. The language of the lord is that 
 of severe reproof and condemnation. 
 Desiredst me. Rather, Besmirihtedme. 
 An act of royal favor, of sovereign mercy. 
 
 33. An interrogative sentence, eeiuiva- 
 lent to a strong affirmative : Having thy- 
 self been an object of compassion, 
 or pity, thou shouldst in like manner 
 have exercised pity. 
 
 34. The tormentors. Not only was 
 he to be imprisoned, but also tortured. 
 The tonnentors were not merely the 
 prison-keepers, but those who had au- 
 thority to examine and inflict tortures. 
 Here, again, the scene is not Jewish, but 
 foreign and Gentile. State criminals in 
 eastern nations were sometimes sub- 
 jected to scanty allowances, severe 
 scourgings, rackings, loading with 
 chains, or yokes of wood. Among the 
 Romans tlie debtor could inflict on the 
 creditor such tortures as loading him 
 
 with chains, feeding on bread and water, 
 etc. Till he should pay all, etc. 
 This was equivalent to imprisonment 
 and sufferings for life ; for it was impos- 
 sible for him to pay. This punishment 
 was perpetual, and more severe and de- 
 graded than if he and his family had 
 been sold into slavery. The king, as an 
 absolute sovereign, recalls his act of 
 forgiving the debt, and now punishes 
 not only" for the original debt, which he 
 demands, but also for his unmerciful 
 dealings toward his fellow-servant. 
 
 35. In this verse we have the key-note 
 of the parable. True forgiveness is not 
 merely ontwanl, but inward; it mvxst 
 come from the heart, and presuppos- 
 es a gracious state. If it comes not 
 from your heart, then God will not for- 
 give, but punish, as you deserve. With 
 what measure 3'e mete, it shall be mea- 
 sured to you, ch. 6 : 14, 15 ; 7:2. 
 
 The grand design of this parable is to 
 show tlie manner and the consequences 
 of violating Christ's law of forgiveness 
 under the Gospel dispensation. The 
 centre of comparison is found in the 
 treatment of the forgiven servant toward 
 his supplicating fellow-servant. The 
 Icinfi represents bur Heavenly Fath- 
 er ; the servant, his professed people. 
 The reckonimf is not the final judgment, 
 but those times when God comes near 
 to them by his Providence, by the ter- 
 rors of the law or the admonitions of 
 the Spirit, 2 Kings 20 : 1-6; 2 Sam. 12 : 
 1-7. Compare also the preaching of 
 Jonah to the Ninevites, Jon. 3:4; and 
 the barren fig-tree, Luke 13 : 7. The one 
 browjht to him, a professed believer, 
 having a high trust, possibly a Judas; 
 his debt, his sins. Sin is represented as 
 a debt in the Lord's Prayer, ch. 6 : 12. 
 
A.D. 29. 
 
 MATTHEW XVIII. 
 
 255 
 
 The greatness of liis debt represents the 
 preat moral debt wliich every man owes 
 to God; the exceeding siufuhiess of sin 
 and its vast amount, of tliought, word, 
 and act; and tlie impossibility of any 
 one of himself ever discliarging the 
 debt. The feUow-scrra/it represents a 
 fellow-disciple; his </rhf, his trespass 
 against him ; its ftmaUnrss sbows how lit- 
 tle are our trespasses against men com- 
 pared with our sins against God. 
 
 The question here arises. Does this 
 lirst servant represent a true child of 
 God ? And if so, docs it teach that he 
 can fall from grace and be tinally lost ? 
 In answering tliese questions we must 
 be careful, first, not to press the drapery 
 and minor portions of the parable into 
 an undue prominence; second, not to 
 found a doctrine on a mere similitude, 
 which is not taught elsewhere ; third, 
 not to interpi-et the figurative language 
 of the parable in opposition to truths 
 clearly taught without figure elsewhere 
 in the Word of God. That no true child 
 of God will ever so fall away as to be 
 finally lost, is most clearly taught in 
 Scripture. "I give unto them," says 
 Jesus, " eternal life ; " not a limited life 
 of a few weeks, months, or years, but 
 " eternal life ; and they shall never pe- 
 rish ; neither shall any one pluck them 
 out of my hand." And again, "No one 
 is able to pluck them out of my Father's 
 hand," John 10 : 28, 29; 3 : l5; 6 : 30, 
 40 ; 17 : 11, 12 ; Rom. 8 : 1, 33-39 ; Col. 
 3 : 3, 4 ; 2 Tim. 1 : 12. Compare 1 Sam. 
 2:9; Isa. 49 : 14-16. 
 
 If a true child of God is meant by the 
 first ser^-ant, then we must r^gard him 
 as wandering from God and exercising 
 an unchristian spirit. His being deli- 
 vered to the tormentors, represents him 
 as the backslider in heart filled with his 
 own ways (Prov. 14 : 14), and chastened 
 by the Almighty, Ps. 89 : 31-33. And as 
 the imprisoned and tortured debtor 
 would sometimes caU forth the sym- 
 pathy of his friends to raise the amount 
 necessary to his release, so here we 
 must view the chastened wanderer re- 
 turning in penitence and looking to 
 Jesus, who in his loving compassion 
 cancels the debt with his own blood, and 
 
 r'ves liberty to his afflicted child, 1 John 
 : 1,2. 
 
 It seems better, however, to suppose 
 a false professor to be intended, one 
 who is entirely destitute of that spirit 
 of love which must underlie all true for- 
 giveness. The language of the parable 
 
 favors this view. He was brouc/h(, an un- 
 willing prisoner, to his lord ; his jirayer, 
 " Have patience with me, and I irill paij 
 thee aU,'" indicates fear and anguish, a 
 want of proper conception of the great- 
 ness of his sins, and self-righteousness ; 
 and his going forth to seize a fellow- 
 servant, and treating him without mer- 
 cy, would also seem to prove that he 
 knew nothing of forgiveness and mercy 
 by practical experience. He was one of 
 those of whom John speaks : " They 
 went out from us, because they were not 
 of us," 1 John 2 : 19. As a nominal dis- 1 
 ciple he professed to have been forgiven, 
 and by his brethren was so regarded. 
 And more. By some Providential dis- 
 pensation we may also regard God as 
 reckoning with him. He may be brought 
 nigh to cleath by sickness; his sins rise 
 up before him ; he begs for mercy and 
 lire, and makes many fair promises. God 
 listens and raises him up. But he goes 
 forth the same unchanged person, for- 
 gets his vows, and by his harsh and un- 
 forgiving spirit, shows that he did not 
 really receive what God ofiered to him — 
 forgiveness through faith in Christ. God 
 at length detennines to bear with him no 
 longer, and delivers him up to final con- 
 demnation, and to a punishment which 
 can have no end. Thus, " he shall have 
 judgment without mercy that hath 
 showed no mercy," James 2 : 13. He 
 who, like this servant, has not tie heart 
 to forgive, and therefore does not and 
 will not from his heart forgive, must 
 expect a like end and a like punish- 
 ment. May this parable lead us to obey 
 from the heart Christ's law of forgive- 
 ness, Eph. 4 : 32 ; 5 : 1, 2 ; Gal. 6 : 1. 
 
 Remarks. 
 
 1. The Christian must beware of pride 
 and ambition, and of seeking after mere 
 greatness and preeminence. Such a 
 course leads to strife and contention, . 
 and is opposed alike to the will, exam- 
 ple, and teaching of their Lord, ver. 1 ; 
 Mark 9 : 33; Prov. 13 : 10; 2 Cor. 12 : 
 7 ; Jer. 45 : 5. 
 
 2. They who are contentious and over- 
 bearing, who strive after power and of- 
 fice, or use their professions for worldly 
 gain, have reason to fear that they have 
 never been renewed in the spirit of their 
 minds, ver. 3 ; John 12 : 6 ; ' 13 : 6-16 ; 
 1 Tim. 6:3-5; 3 John 9-11. 
 
 3. Moral excellence and greatness is 
 Dot contentious, but peaceful and lov^ 
 
256 
 
 MATTHEW XVIII. 
 
 A.D. 29. 
 
 ing, and should be diligently sought 
 after and cultivated, vers. 'JrA\ ch. 5 : 
 19 ; 23 : 11, 12 \ 1 Tim. tt : 9, 11. 
 
 4. Little children have many charac- 
 teristics worthy of study and imitation, 
 vers. 2-4; Mark 10 : 15; Fs. 131 : 1, 2. 
 
 .5. HumiUty is essential to, and an evi- 
 dence of, godliness, pleasing to God, and 
 leads to true greatness, vers. 3, 4; Isa. 
 57 : 15 ; Luke 18 : 14; James 4 : «, 10. 
 
 6. Christ sets us an example of humi- 
 lity, condescension, and love, in making 
 tlie least and feeblest of his people re- 
 presentatives of himself, ver. 5 ; ch. 25 : 
 45. 
 
 7. It is better to lose our natural life 
 than to cause a Christian to go astray, 
 aud thus injure his spiritual life, ver. 6; 
 Luke 17 : 1 ; 2 Thess. 1 : (5 ; 1 Cor. 3 : 17. 
 
 8. The authors of error, and the pro- 
 moter of heresies and wicked divisions, 
 will meet with the more fearful punish- 
 ment than those who have been de- 
 stroyed by their wicked influence, ver. 
 7; Mai. 3:7-9. 
 
 9. Pride, contention, worldliness, and 
 other causes of offense have led many 
 to reject the Gospel, and perish, ver. 7 ; 
 Kom. 2 : 24; 12 : 17, 18; 2 Tim. 2 : 24, 
 25. 
 
 10. Our dearest sins must be renounced 
 and forsaken, aud whatever separates 
 between us and God, or we are lost for- 
 ever, vers. 8, 9 ; Luke 17 : 33 ; PhiL 3 : 
 7-9. 
 
 11. We should not despise any follow- 
 ers of Clirist because of their imperfec- 
 tions, humble circumstances and garb, 
 since Jesus came to save them, and an- 
 gels in heaven esteem them, and are not 
 ashamed to minister to them, vers. 10, 
 11 ; Rom. 14 : 1-3, 10 ; 1 Cor. 8 : 9-11 ; 
 Heb. 1 : 14. 
 
 12. God and holy angels rejoice in the 
 salvation of sinners, vers. 12, 13; Luke 
 15 : 7, 22-24. 
 
 13. The patience and perseverance of 
 our heavenly Father in seeking and 
 saving the lost should call forth our ad- 
 miration, gratitude, and love, vers. 12- 
 14; Ezek. 34 : 11, 12, 16; Jer. 31 : 8,20; 
 Isa. 41 : 9. 
 
 14. God designs the full and final sal- 
 vation of all his children, ver. 14 ; 1 Pet. 
 1 : 5-9. 
 
 15. We have no right to depart from 
 Christ's law in treating with an offending 
 brother, vers. 15-17; Isa. 8 : 20; John 
 14 : 23, 24. 
 
 1 ). How wise is Christ's rules of dis- 
 
 cipline ! By privacy it guards the cha- 
 racter of the offender, prevents the ris- 
 ing of pride, and fosters honesty and 
 kindness; by seeking the aid of judi- 
 cious bretliren, it prevents haste and 
 assures discretion; and, last of all, by 
 appealing to the united wisdom of the 
 church, nothing is left undone that 
 should be done, vers. 15-17. 
 
 17. The encouragement for dealing 
 with an offender iiccording to Christ's 
 directions are great, for thereby we may 
 save him, ver. 15 ; Gal. 6:1; James 5 : 
 19, 20. 
 
 18. The individual church is Christ's 
 only and highest ecclesiastical tribunal 
 this side of death aud the judgment, 
 vers. 17, 18 ; Acts 1 : 23-26 ; 6 : l-« ; 13 : 
 1-3 ; 15 : 2, 22 ; 1 Cor. 5 : 3-5, 11-13 ; 6 : 
 1-5 ; 16 : 3 ; 2 Cor. 2:5-9; 8 : 19, 23. 
 
 19. The cj elusion of a brother is tlie 
 most solenm transaction that the church 
 can do, and should be attended with 
 prayer, vers. 17-19 ; 1 Cor. 5 : 4, 5. 
 
 20. While the united prayer of the 
 smallest company shall be answered, 
 disagreements in the largest company 
 will prevent their pravers being heard, 
 vers. 19, 20 ; John 16 : 23, 24 ; 1 Pet. 3 : 7. 
 
 21. Since God is so willing to forgive 
 our sins against him, we should be ready 
 to forgive the infinitely smaller offenses 
 of our brethren, vers. 21-25; Eph. 4 : 
 32; Col. 3 : 12-15. 
 
 22. W'e must all give an account to 
 God, vers. 23, 24 ; Rom. 2 : 16; 14 : 12 ; 
 2 Cor. 5: 10; Gal. 6: 7. 
 
 23. The unforgiving have neither the 
 spirit of Clirist, nor any claim to being 
 his, nor any just expectation of his for- 
 giveness, vers. 32-34 ; ch. 6 : 14 ; Kev. 
 13 : 10. 
 
 24. True Christians often suffer greatly 
 for cherishing a malicious and unforgiv- 
 ing spirit, ver. 34; Ps. 89 : 30-33; Heb. 
 12 : 6, IL 
 
 25. True forgiveness proceeds from 
 the heart ; false^ from the lips, ver. iio. 
 
 CHAPTER XIX. 
 
 In this, and the chapter following it, 
 we have Matthew's summary account of 
 the last journey of Jesus to Jerusalem. 
 Mark's account (ch. 10) is very similar. 
 From a careful comparison of the ac- 
 counts of Luke and John, we learn that 
 soon after the discourse in the preceding 
 chapter Jesus goes up to the Feast of the 
 
A.D. 30. 
 
 MATTHEW XIX. 
 
 25; 
 
 Jesus goes heyond Jordan ; lie replies to the Pharisees'' 
 question respecting divorce. 
 
 XIX. AND it came to pass, " that when Jesus had 
 finished these sayings, he departed from Galilee, 
 and came into the coasts of Judtea beyond Jordan. 
 
 2 ^ And great multitudes followed him ; and he healed 
 them there. 
 
 3 " The Pharisees also came unto him, •* tempting 
 him, and saying unto him, « Is it lawful for a man 
 
 Mk. 10. 1: 
 10.40. 
 
 Ch. 12. 15. 
 
 <= Mk. 10. 2. 
 " ch. 16. 1. 
 ' ch. 5. 31, 32. 
 
 John 
 
 Tabernacles, wliich occurred on tlie 15th 
 of Tishri, or October, John 7 : 2-10 ; Luke 
 
 9 : 51-10 : 16. For about two montlis 
 he exercises his ministry in Judca (Luke 
 
 10 : 17-13 : 9) ; after which he attends 
 the Feast of Dedication on tlie 25th of 
 Chisleu, about the 20th of December, 
 John 10 : 22-39. Then lie goes beyond 
 Jordan and exercises liis ministry, pro- 
 bably about a month, in Perea (John 
 10 : 40; Luke 13 : 10-17 : 10); after 
 which he goes to Bethany, probably 
 early in February, and raises Lazarus, 
 John 11 : 7. Compare Luke 13 : 22. 
 After this he withdraws to a city called 
 Ephraim, where he continued a few 
 weeks with his disciples, John 11 : 54. 
 From this point he makes a flying trip 
 through Samaria and Galilee on his last 
 journey to Jerusalem, Luke 17 : 11. 
 
 1, 2. Jesus finally le.vves Galilee, 
 as a place of residence, and goes 
 TO THE EAST OF JORDAN, Mark 10 : 1 ; 
 compare Luke 17 : 11-19. 
 
 1. Finished these sayings. Com- 
 pleted the instructions recorded in the 
 preceding chapter. Departed from 
 Galilee. It is possible that Matthew 
 takes in at one view both departures of 
 our Lord : that to the Feast of Taberna- 
 cles and that just previous to his last suf- 
 ' ferings. The meaning then is that Jesus 
 left Galilee, which had been the main 
 scene of his ministry, no more to reside 
 there, nor to exercise his ministry there, 
 except as he should pass through on his 
 last journey to Jerusalem, Luke 17 : 
 11. To his excursions and labors in Ju- 
 dea and Perea this verse may very brief- 
 ly and incidentally refer. Thus we may 
 have here the two extremities of a pe- 
 riod wliich Matthew and Mark pass over. 
 It is, however, more natural and proba- 
 ble that, after finishing the account of 
 our Lord's Galilean ministry in the last 
 chapter, the Evangelist passes to his last 
 journey, without regard to intervening 
 
 journeys. That six months of his min- 
 istry is silently passed over by Matthew 
 and Mark, is quite generally' admitted; 
 and it seems better to ])lace this lapse of 
 time between the eighteenth and nine- 
 teenth chapters of Matthew than else- 
 where. The reason of tliis omission by 
 the first two Evangelists can only be 
 conjectured. They trace the growing 
 opposition to Jesus through the six 
 months before the Feast of "the Taber- 
 nacles. Luke, passing over that period 
 with but slight references, traces the 
 same opposition in the succeeding six 
 months, and then the three Evangelists 
 join in relating the result— the cruci- 
 fixion of Jesus. See Neav Harmony of 
 THE Gospels by the author, pp. 273- 
 378, 287. 
 
 Jesus came into the coasts, rather, 
 bm-dei-s, the bordering territory of Judea 
 beyond, emt of the Jordan. The ter- 
 ritory beyond the Jordan, east of Judea, 
 was Perea, which was under Herod An- 
 tipas, who ruled over this province as 
 well as Galilee. Mark, more particular 
 than Matthew, says (10 : 1), correctly 
 translated, "Hecometh into the borders 
 of Judea, and beyond the Jordan." He 
 went to the frontiers of Judea, by the 
 way of Perea, the region beyond Jordan, 
 and not by the near route" through Sa- 
 maria. He visited and exercised his 
 ministry both in Perea and Judea. 
 
 2. He healed them there. The 
 sick which were brought to him. The 
 multitudes having their sick healed, were 
 indeed whole. 
 
 3-12. Reply to the Pharisees' 
 
 QUESTION CONCERNING DIVORCE, Mark 
 
 10 : 2-12. This occurred in the Perean 
 ministry of Jesus, just previous to his 
 blessing little children, Luke 18 : 15. 
 
 3. The question here propounded to 
 Jesus was one of dispute among Jewish 
 teachers. Moses had directed (Deut. 
 24 : 1) that a man might put away his 
 
258 
 
 MATTHEW XIX. 
 
 A.D. 30. 
 
 4 to put away his wife for every cause ? And he an- 
 swered and said unto them, Have ye not read, ' that Mals.'is. 
 He which made them at the beginning made them ^ Gen. 2._ 21-34; 
 
 5 male and female, and said, s ' For this cause shall a ^^- ^^- ^^■ 
 man leave father and mother, and shall cleave to >> i Cor. 6. 16 ; 7. 2 
 his wife : and ^ they twain shall be one flesh.' "4. 
 
 6 Wherefore they are no more twain, but one flesh, i Mai. 2. 
 ' What therefore God hath joined together, let Ro. 7. 2 
 not man put asunder. 
 
 10-14. 
 
 5.2; 
 
 14-16; 
 1 Cor. 
 
 wife by giving her a bill of divorcement, 
 if slie found " no favor in liis sight, be- 
 cause he hath found uuclcanness in 
 her." The followers of Rabbi Hillel 
 held that this meant that any tiling that 
 displeased her husband gave him a riglit 
 to divorce her. But the followers of 
 Rabbi Sliammai held that " uncleanness " 
 referred to unchastity, and therefore de- 
 nied the right to divorce a wife except 
 for adultery. 
 
 Pharisees. Certain of this sect 
 came to Jesus. The better translation 
 is, Ayid there canue, to him Phariseeji. 
 Tempting him. Having a wicked 
 purpose to entice him and get him into 
 difficulty. They commences new mode 
 of opposition. They had found fault 
 with him for violating the law {Vi : 2), 
 and transgressing the tradition of tlie 
 elders (1.5 : 2) ; had referred his power 
 to Beelzebul (12 : 24), and had demand- 
 ed a sign from heaven, 12 : 38; 1(5 : 1. 
 But in" every instance lie had hurled 
 back their objections with overwhelm- 
 ing power. Now they seek to entangle 
 him in existing controversies on certain 
 vexed questions, which it would be im- 
 possible to answer without displeasing 
 one or another party. Notice this mode 
 of attack continued in ch. 22 : 1.5-40. 
 Very likely also they wished to call forth 
 a condemnation of Herod Antipas in his 
 married relationsliip, and thus insure to 
 Jesus an end similar to that of John the 
 Baptist. For every cause. That is, 
 for any cause whatever. If lie should 
 answer in the affirmative, they could 
 charge him with lax morality ; if in the 
 negative, witli disregarding the authority 
 of Moses. 
 
 4. But Jesus answers by appealing to 
 the creation, thus showing what is the 
 divine will in the matter. He argues, 
 first, from what God (Ud; second, from 
 wliat he said ; and then draws his irre- 
 sistible conclusion in verse 6. Have 
 ye not read. Jesus refers to the 
 
 book of Genesis as of divine authority. 
 Thus, from the declarations of Jesus we 
 prove the inspiration of the Old Testa- 
 ment, Luke 24 : 27. At the begin- 
 ning;. Fnmi tlie begiiininf/, the creation. 
 Made them male and female. Or, 
 created them, according to some excellent 
 copies. They were ujade and designed 
 one for the other. Thus God showed 
 his will that man and woman should 
 live together in the marriage state. 
 
 5. And said. What is here quoted 
 was, according to Gen. 2 : 24, spoken 
 by Adam. Adain, however, spoke pro- 
 phetically, for the relation of father and 
 mother did not yet exist. It was thus 
 God, by inspiration, speaking througli 
 Adam. For this cause. Because 
 Eve was taken out of Adam, and was 
 bone of his bone and flesh of his flesli 
 (Gen. 2 : 21-24), and hence because male 
 and female were thus made. Leave fa- 
 ther and mother. The relation be- 
 tween husband and wife is thus stronger 
 and closer than that l)etween parent and 
 child. Cleave. Shall be joined unto 
 and adhere. The two is not found in 
 the original Hebrew, but is implied. It 
 is, however, found in the Samaritan Pen- 
 tateuch, and in the Septuagint version. 
 One ilesh. They two shall be united 
 in the flesh, one being the part of the 
 other. Compares: 28. Thus, not only 
 by the act of creation, but also by this 
 prophetic declaration through Adam, 
 did God show his will that man and 
 woman should live in the marriage 
 state. 
 
 6. The conclusion which Jesus now 
 draws is manifest and irresistible. A re- 
 lation which was made by God, and to 
 which all other relations, even that of 
 parent and child, must yield, can be 
 severed only by hira. God hath join- 
 ed together the two, surely man has 
 no riglit to put them asunder. God only 
 has the right. The relation ceases at 
 death; for the unity is based on one 
 
A.D. 30. 
 
 MATTHEW XIX. 
 
 259 
 
 10 
 
 7 They say unto him, '' Why did Moses then com- 
 mand to give a writing of divorcement, and to put 
 
 8 her away ? He saith unto them, Moses because of 
 tlie hardness of your hearts sut!ered you to put away 
 your wives : ' but from the beginning it was not so. 
 
 9 "' And I say unto you, Whosoever shall put away 
 his wife, except it he for fornication, and shall marry 
 another, committeth adultery : and whoso marrieth 
 her which is put away doth commit adultery. 
 
 His disciples say unto him, ° If the case of the 
 
 I* ch. 5. 31 ; 
 24. 1. 
 
 Deu 
 
 ' Ge. 2. 24 ; 7. 7. 
 "•ch. 5. 32; Mk. 
 
 10. 11 : Lk. IG. 
 
 18 ; 1 Cor. 7. 10- 
 13, .39; Rom. 7. 3. 
 
 Pro. 21. 19. 
 
 flesh, their united relation in the flesh 
 for this world, Ch. 23 : oO. 
 
 Although Jesus is discussing divorces 
 and not polygamy, yet liis language is 
 also decisive against a man having more 
 wives than one. The two are one llcsh ; 
 they are no more/(oo. God also creating 
 the one woman for the one man showed 
 also his will in this respect. 
 
 7. Why did Moses, then, com- 
 mand ? These designing Pharisees 
 now refer to Deut. 24^ 1, and suppose 
 that they have got Jesus in a difficulty 
 from which he can not extricate him- 
 self. They, however, misapprehended 
 Moses. His object was to regulate, re- 
 strain, and diminisli an evil that existed. 
 What they called a command was really 
 only a permission. 
 
 8. Jesus replies that Moses sufTered 
 them to put away their wives, but he 
 did not command it. Neither did he 
 suller it in any such sense as to imply 
 that God approved it as right ; but he 
 permitted it as the less of two evils, be- 
 cause of the hardness of your hearts. 
 Such was the hardness and sinfulness of 
 their hearts that they would have com- 
 mitted great sins, such as the murder of 
 their wives. But from the begin- 
 ning, etc. From the creation of the 
 race it was not intended that man should 
 put away his wife. Husband and wife 
 were intended for each other. But 
 unions were improperly formed and 
 improperly dissolved. And such was 
 the depravity of men, necessarily result- 
 ing in quarreling, putting away of wives, 
 and kindred crimes, that this Mosaic 
 regulation was made ; which permitted, 
 but regulated divorces, and thus restrain- 
 ed and lessened the evil, and prepared 
 the way for bringing the race back to 
 the true idea of marriage. 
 
 9. Jesus now instances the only just 
 cause for divorce, fornication, here in 
 the sense of adultery, This is consistent 
 
 with our Savior's previous argument and 
 conclusion ; for the crime here referred 
 to really broke the unity of the marriage 
 state, and itself arose from tlie hardness 
 of the heart. From comjiaring Mark 
 10 : 10, it would seem that Jesus now 
 closed his conversation with the Phari- 
 sees, and spoke what follows to his dis- 
 ciples in the house. Jesus speaks with 
 authority, / say unto you, as the law- 
 giver and expounder of the will of God. 
 Committeth adultery. Becau.«e the 
 unity of the marriage Imud and state is 
 not broken while both i)arties are living 
 except by one act. The last clause, and 
 whoso marrieth, etc., is omitted in 
 the Improved version. Added probably 
 by copyist from ch. 5 : 32. 
 
 in tliis age, when the laws on marriage 
 and divorce are so lax, it becomes both 
 churches and ministers to follow strictly 
 the principles here laid down by our Lord. 
 Christians should regard no one as real- 
 ly divorced except for the one cause. 
 
 10. The case of the man— his 
 ■wife. Literally, If the case of the man 
 with the woman is so. If the relation 
 between man and woman in their mar- 
 ried state is so, then it is not good to 
 marry. If a man must live with his 
 wife, whether she pleases him or not, 
 then he better not maiTy at all. The 
 
 I disciples si:)oke with reference to things 
 and society as they then existed, and 
 tmder the influence of the teachings and 
 practices of that wicked age. Accus- 
 tomed to see wives divorced for various 
 causes, they looked upon marriage 
 which could not be sundered, except for 
 the one cause mentioned, as almost in- 
 tolerable. The application of this strict 
 rule of our Savior, so far from making 
 the marriage state intolerable, restores it 
 to its original state and design, increases 
 its happiness, and defends the wife as 
 well as the husband. 
 
 11. Jesus replies that all can not re- 
 
260 
 
 MATTHEW XIX. 
 
 A.D. 30. 
 
 1 Cor. 7. 
 17. 
 
 2, 7, 9, 
 
 man be so with Ms wife, it is not good to marry. 
 11 But he saici unto them, " All men can not receive this 
 13 saying, save they to whom it is given. For there 
 are some eunuchs, which were so born from their 
 mother's womb : and there are some eunuchs, 
 p which were made eunuchs of men : and i there be 
 eunuchs, which have made themselves eunuchs for 
 the kingdom of heaven's sake. He that is able to 
 receive it, let him receive it. 
 
 Jesus receives and Nesses little children. 
 
 p Is. 39. 7. 
 11 Cor. 7. 3a-38; 
 9. 5. 15. 
 
 13 ' THEN were brought unto him little children, 
 that he should put his hands on them, and pray. 
 
 Mk. 10. 13: 
 18. 15. 
 
 Lk. 
 
 ceive this saying of yours, that it is 
 not good to marrj', except they to whom 
 it is given ; and then, in the next verse, 
 he proceeds to enumerate certain just 
 causes for remaining unmarried. Given. 
 Either by God's providence in the natu- 
 ral constitution or in misfortiuie, or by 
 divine illumination or direction. Some, 
 iudeed, maj', under certain circum- 
 stances, be more useful in an unmarried 
 state ; some, in great dangers or great 
 povertj', maj' think it not best to marry, 
 1 Cor. 7 : 20. But wliile to some it is 
 thus given to receive tliis doctrine, and 
 to practice it without com>nitting sin, to 
 the great mass of the race it is not given. 
 All can not receive it. Only per- 
 sons of special classes are capable of 
 acting upon it. Not to marry is con- 
 trary to both the natural and revealed 
 law" of God (Gen. 1 : 28), to the wants 
 and desires of men, and to the demands 
 of the race, so that it may not become 
 extinct. There are, therefore, only excep- 
 tional cases w'here men should not marrj'. 
 12. Jesus now states the three in- 
 stances in which it is not given men to 
 marry. Eunuchs. The word eunuch 
 means a bed-kee/xr, and was api)lied to a 
 class of persons who, in oriental coun- 
 tries, were subjected to a cruel and un- 
 natural mutilation, and were employed 
 as the keepers of oriental harems. The 
 word here is extended not only to those 
 incapacitated for the marriage state by 
 nature, or the hand of man, but also to 
 those voluntarily living unmarried. So 
 born ; as to be naturally untit or averse 
 to marriage. Made, of men. Eunuch 
 properly so-called, made so by wicked 
 men. Made themselves, for the 
 kingdom of heaven's sake. Volun- 
 tarily abstaining from marriage for the 
 
 sake of serving Christ's cause the better. 
 Paul belonged to this class, 1 Cor. 7 : 7. 
 Let him receive it. He who is able 
 to receive this doctrine, and practice it in 
 the utmost purity of heart and life ; in 
 other words, he to whom it is given to 
 receive it, and who is satisfied that he is 
 an exception to the general rule of mar- 
 riage, as laid down in the three cases of 
 exemption just given, let him live uu- 
 married. 
 
 Celibacj' is thus an exceptional con- 
 dition, and may be a misfortune, and 
 only commendable when it is pui-ely 
 maintained for the glory of God and the 
 advancement of Christ's kingdom. In 
 only those to whom it is given of God 
 is it desirable or commendable. The 
 Romish church, in taking the matter 
 out of God's hands, and enforcing celi- 
 bacy on the whole class of clergy,' with- 
 out regard to their natural constitutions 
 or their spiritual power, has misapplied 
 the teachings of our Savior, committed 
 a great wrong to Gud and man, and 
 shown that she forms a jiart of the great 
 apostasy, 1 Tim. 4 : 3. The demoraliz- 
 ing results of this Romish dogma show 
 that celibacy is not good nor safe excejit 
 only when practiced according to the| 
 direction of our Lord. Not all the 
 apostles Avcre able to receive the doc- 
 trine and practice it, 1 Cor. 9 : 5. 
 
 13-1.5. Little children, brought 
 TO JEsrs, ARE BLESSED BY HIM. Mat- 
 thew, Mark, and Luke here unite in re- 
 lating the same event for the first time 
 since the Contention of the Disciples, 
 in Matt. 18:5; Mark 9 : 37 ; and Luke 9 : 
 48. See note at the beginning of the chap- 
 ter, Mark 10 : 13-16; Luke 18 : l.>-17. 
 
 14. Little children. Little boys 
 and girls. The word in the original, 
 
A.D. 30. 
 
 MATTHEW XIX. 
 
 261 
 
 14 And the disciples rebuked them. But Jesus said, 
 * Suffer little children, and forbid them not, to come 
 unto me : for ' of such is the kingdom of heaven. ' ch. 18. 3. 
 
 Ps. 8. 2. 
 
 translated little cMldr en, is applied to dif- 
 ferent ages, as tlie followiug examples 
 sliow: eh. 14 : 21 ; Mark .5 : 40, 41, 
 translated "damsel;'''' Luke 1 : 59, 80; 
 'i : 40 ; John 4 : 49 ; 16 : 31. Luke says 
 infants or babes. The word used by 
 Luke is applied to the infancj' of Jesus 
 (Luke 3 : 13, 16), and also to the early 
 cliildhood of Timothy. Fi-o)n a child 
 thou hast known the Scriptures, 3 Tim. 
 3 : 15. They were evidently young 
 children, of tender age. Jesus took 
 them in his arms, Mark 10 : 16. They 
 were broug;ht to him, borne in the 
 arms, or led by the hand. The verb in 
 tlie original may be applied to either 
 mode of bringing them. Who brought 
 tliem, we are not told ; probably the 
 parents, relatives, or those wlio had 
 charge of them. 
 
 Put his bauds ou them and 
 pray. The object of their bringing 
 tliem to Jesus, that he might bless them, 
 or invoke the blessing of God upon 
 them. Thus, Jacob put his hands upon 
 the two sons of Josepli and blessed 
 them. Gen. 48 : 14. It seems to have 
 been common among the Jews to put 
 their hands on persons when they pray- 
 ed for them. "Hebrew mothers would 
 be accustomed to seek in this manner a 
 blessing for their children. The presi- 
 dents of synagogues were also in the 
 habit of putting their hands on chil- 
 dren." — Lange. Compare ch. 9 : 18. 
 The disciples rebuked them ; 
 those who brought the children. They 
 probably felt that the various duties of 
 Jesus were too urgent for him to turn 
 aside to bless little children. They may 
 have been very much engaged in their 
 conversation with Jesiis, and did not 
 wish to be interrupted, feeling that it 
 was more important that they be in- 
 structed than that parents and friends 
 be gratified in having their children 
 blessed. They seem also to have 
 thought it unsuitable for the little chil- 
 dren to be brought to Jesus, either at 
 this time or for this purpose, and hence 
 Jesus replies. Suffer the little children, etc. 
 
 14. According to Mark, Jesus was 
 much displea'fed at what the disciples had 
 done. Suffer little children. Ba- 
 ther, Suffer the little children, that is, these 
 little children that had been brought. 
 
 Jesus was pleased to have them come to 
 him. The reason was, for of such is 
 the kingdom of heaven; for to 
 
 such as these belongs the kingdom of 
 lieaven. Who are meant by sxich is evi- 
 dent from ch. 18 : 6. These little Mies 
 that believe in me; of all those who liave 
 a child-like spirit, humble, teachable, 
 submissive, and obedient. Such, indeed, 
 are subjects and citizens of the Mes- 
 siah's kingdom, which is commenced 
 on earth and to be consummated in 
 the world to come. They are entitled 
 to the great blessings of Messiah's reign, 
 both for time and eternity. Mark (10 : 
 15) and Luke (18 : 17) give an additional 
 remark of Jesus, which shows, beyond 
 all doubt, the symbolical reference of 
 cMMren to the child-like dispositions of 
 the regenerated. 
 
 But, while Jesus referred generally to all 
 true believers, as little ones in character, 
 disposition, and conduct, he doubtless 
 intended to convey a deep and important 
 spiritual truth in regard to little children 
 themselves ; for if lie made no reference 
 to them, but only to believers, how 
 could it be a reason for suffering little 
 children to come to him, and forbidding 
 them not. To me it seems that Jesus 
 referred to little children in the follow- 
 ing: respects : First. As symbols of tnae 
 believers, whether young' or old, as just 
 explained, and in ch. 18 : 3-6. They 
 were the best symbols he could choose 
 from the race, because, though depraved 
 by nature through Adam, yet they were 
 not guilty of actual transgression, and 
 because of their humble and docile dis- 
 positions. Did Jesus use them as sym- 
 bols? Surely, then, they should suffer 
 them to come and receive his blessing. 
 Hence, Second, as the most susceptible to 
 the Gospel upon arriving to years of ac- 
 countability. The age for arriving at 
 this period varies in different individuals. 
 A distinguished medical author says, 
 '' The seventh year, and the vicinity of 
 each multiple of seven, is characterized 
 by some great change in the human con- 
 stitution. Thus, the seventh year is that 
 of the second dentation, and the com- 
 mon belief fixes at that age the distinct 
 perception of right and wrong." Chil- 
 dren are easily led to Jesus. Third. In 
 respect to the multitudes of little chil- 
 
262 
 
 MATTHEW XIX. 
 
 A.D. 30. 
 
 15 And " he laid Ms hands on them, and departed " Is- 40. ii. 
 thence. 
 
 dren who would enter into this king- 
 dom on earth. Most enter into the 
 kingdom in childhood and j^outh, and 
 even of those who are converted in hiter 
 years, the greater part trace their impres- 
 sions to childhood. The most useful and 
 devoted of Christ's followers have been 
 those who, like Timothy, have from a 
 child known the Scriptures. It would 
 not be strange if some or all of these, 
 whom Jesus blessed, were then im- 
 pressed with the goodness and loveliness 
 of Jesus, aud that they early came to 
 him by faith. These lambs of the flock, 
 in every age of the Gospel dispensation, 
 may most fittingly be included in the 
 siic\ whose is the kingdom of heavcu. 
 Tlie disciples, doubtless, thought the 
 kingdom, with its deep and hidden 
 truths, was especially intended for men 
 of full age; but Jesus would correct 
 their false notions, aud have children 
 also come to him, for the kingdom of 
 heaven is, in a special sense, mtendcd 
 for and adapted to them. Fourth. 
 That the kingdom of heaven, as con- 
 summated in glory, would be largely 
 made up of children who died before 
 coming to years of accountability. As 
 their sinfulness is involuntary, so will 
 also be their salvation. Since they were 
 made sinners through Adam, and since 
 Christ made an atonement for Adam's 
 sin, we may reasonably conclude that 
 those who die before committing actual 
 transgression are saved by the blood of 
 Jesus, and tliat they are regenerated by 
 the Spirit as they enter the unseen 
 world, and thus fitted for the kingdom 
 of heaven. Compare Rom. .5 : 13-19. 
 '■ As a further argument for infant salva- 
 tion, it may be remarked that the Bible 
 addresses, not infants who are incapable 
 of reason and choice, but persons who 
 can reason, understand, and choose, and 
 are thus accountable. And also that it 
 lays great stress on the inability of 
 knowing ri»ht from wrong, as distin- 
 guishing infants from adults, Deut. 1 : 
 39; Isa. 7 : 15, 16; Jonah 4 : 11; Heb. 
 5 : 14. Compare Gen. 3 : 17. Of all 
 who have died probably not far from 
 one half have been under five years of 
 age. In view of the large proportion of 
 infants thus saved, in the kingdom of 
 glory, aud in reference to them, our Sa- 
 
 vior could well say, " To such belongs 
 the kingdom of heaven." 
 
 To infant baptism there is not the re- 
 motest reference. The passage can not 
 be regarded either as an argument for it, 
 an illustration of it, or as a kernel con- 
 taining its germ. As well might we in- 
 fer from it infant communion, or the 
 perpetuity of circumcision. It is really 
 an aiyument agaiust iufaut baptism ; for 
 they were not'brouglit for baptism, and 
 tliey went away without baptism. The 
 disciples evidently had no knowledge 
 of such an institution; for we can not 
 suppose they would have rebuked those 
 who brought them, if they had been iu 
 the habit of baptizing siich little chil- 
 dren with the approval of Jesus. If 
 Jesus had intended to institute infant 
 baptism, when could he have had so fit 
 a time as that ? Yet he did not institute 
 it. If his saying, " Of such is the king- 
 dom of heaven," was not a sufficient rea- 
 son for baptizing those children then, why 
 should it be of infants now? Tlie pas- 
 sage illustrates the spirit which Chris- 
 tians should exercise toward children. 
 They should pray for them, instruct 
 them, lead them to Jesus. It is a beau- 
 tiful illustration of children coming to 
 him by faitli. The Scriptures do not 
 speak of coming to him by baptism, but 
 by faith. But how can it illustrate that 
 which, according to Neander and _other 
 eminent churcli historians, was not an 
 apostolic institution, and which is not 
 recognized in the New Testament ? As 
 to the germ of infant baptism, baptismal 
 regeneration was the kernel from which 
 it and infant communion were develoj)- 
 ed. The notion of a magical charm, and 
 a saving influence connected with the 
 sacraments, gave rise to infant baptism 
 in the North African Church in the tliird 
 century. It was the development of er- 
 ror, not of truth. Nothing seems more 
 far-fetched than to suppose a reference 
 to an ordinance nowhere intimated in 
 the New Testament, unlcnown and un- 
 practiced in the apostolic churches, and, 
 by its introducing an unconverted mem- 
 bership, opposed to the spiritual idea of 
 the constitution of a gospel churcli. 
 We should indeed welcome to baptism 
 all those little children who have come 
 to Jesus by faith ; but even to the bap- 
 
A.D. 30. 
 
 MATTHEW XIX. 
 
 263 
 
 Answei' to the inquiries of a rich young man. 
 
 16 ^ AND, behold, one came and said unto him, ^ Good 
 Master, what good thing shall I do, that I may haA-e 
 
 17 eternal life ? And he said unto him, Why callest 
 thou me good ? ^ there is none good but one, that in, 
 God. " But if thou wilt enter into life, keep the 
 
 18 commandments. He saith unto him, '' Which? 
 Jesus said, " ' Thou shalt do no murder. Thou shalt 
 not commit adultery. Thou shalt not steal, '' Thou 
 
 19 shalt not bear false witness, " Honor thy father and 
 thy mother y and, '' ' Thou shalt love thy neighbor as 
 
 » Mk. 10. 17 ; Lt 
 
 18. 18. 
 y Lk. 10. 25. 
 > Rom. 3. 9-12. 
 
 " Le. 18. 5; Ro. 10. 
 
 5. 
 "Gal. 3. 10: Jam. 
 
 2. 10, 11. 
 ■^Ex. 20. 12-17; 
 
 Deu. 5. 17. 
 ■1 Le. 19. 18. 
 •^ 15. 4. 
 ' Rom. 13. 9. 
 
 tism of these we can see no reference in 
 this passao-e. 
 
 15. Laid his hands on them. 
 
 In the act of blessing them ; after 
 which he departed thence to other 
 places in tliat re<>ion ; and directing liis 
 course toward Jerusalem, ch. 20, 17; 
 Mark 10 : 33 ; Luke 18 : 31. 
 
 16-22. Jesus answers the inquiries 
 of the rich and self- righteous 
 YOUNG MAN, Mark 10 : 17-23; Luke 18 : 
 18-33. 
 
 16. Behold. Introduces something 
 new, unexpected, and wonderful. One 
 came. Mark saj's he came rvnnuH/ ; 
 and Lulce says he was a ruler. Good 
 master. Simply, Teacher, the best 
 critical authorities omitting good. Mark 
 and Luke describe him as saying Good 
 Teacher. He looked upon Jesus as a 
 man of eminent virtues, and he wishes 
 to know of him what work of merit 
 he must do so as to attain to that 
 goodness which insures eternal life. 
 What good thing shall I do ? 
 etc. 
 
 17. Jesus replies that absolute good- 
 ness belongs not to man, but to God ; 
 the replj' was adapted, on the one hand, 
 to correct the false notion of the young 
 man, who was e.vpecting to arrive at ab- 
 solute and meritorious goodness, and, 
 on the other, to point him to God as the 
 only source of goodness to man. Why 
 cailest thou me good ? This should 
 read, according to the oldest manu- 
 scripts and highest critical authorities. 
 Why dost ihou a.'^k me about good? One is 
 the good ; that is, the absolutely good. 
 This goodness, about which you inquire, 
 belongs to God, not to man. Vain, 
 therefore, is your thought of doing an 
 absolutely good thing. " In God is the 
 true good for men. And then he asks 
 (according to Mark and Luke), ^Vhy 
 
 caUe.si tJiou me good? since God is the 
 only good, and you consider me but a 
 virtuous man and eminent rabbi or 
 teacher. Compare Rev. 1.5 : 4. "For 
 thou only art holy." 
 
 Jesus then turns to the gi-eat end 
 wliich the young man wished to attain, 
 namely, eternal life, and says, Keep the 
 commandments. Tliese were the 
 commandments of God, tlie absolutely 
 good, and they pointed out the way of 
 holiness, which is the way of God. Si- 
 milarly he had answered the young law- 
 yer, in regard to the commandments of 
 the law, "This do and thou shalt live," 
 Luke 10 : 28. The law was indeed in- 
 tended to give life to all who sliould per- 
 fectly obey it, John 13: .50; Rom. 7 : 10. 
 It was lifted to Adam in his state of 
 innocence, and to holy beings. It is 
 fitted to showmen that they are sinners, 
 Rom. 7 : 7-9. As a wise pliysician, Je- 
 sus would first make this young man 
 feel that he was sick, and hence he 
 preaches to him the law. If he had 
 come a sin-sick soul, he would have pro- 
 claimed the Gospel, ch. 11 : 28-SO. 
 
 18, 19. Which ? What command- 
 ments y He had kept the command- 
 ments of the law, as he supposed, and 
 he little thought that Jesus would refer 
 liim back to them ; he therefore asks, 
 What ones he must still obsers'e ? Jesus 
 replies by repeating a few from the deca- 
 logue, to show hhn that it is that code 
 of laws to wliich he refers. He quotes 
 mostly from the second table, the duties 
 between man and man, because these 
 are the more easily understood ; the 
 young man also may have laid less stress 
 on these than tlie other commandments, 
 and may have been remarkably deficient 
 in honor to his parents and love to his 
 neighbor, and then if he was wanting in 
 pcriorniing his duty toward men, surely 
 
264 
 
 MATTHEW XIX. 
 
 A.D. 30. 
 
 20 thyself. The young man saith unto him, g All these ^ Ro- 3 19. 20; 7. 9 
 things have I kept from my youth up : what lack I 
 
 21 yet ? Jesus said unto him, If thou wilt be perfect, 
 '■ go and sell that thou hast, and give to the poor, 
 and thou shalt have treasure in heaven : and come 
 
 22 and follow me. But when the young man heard 
 that saying, ' he went away sorrowful : '' for he had 
 great possessions. 
 
 '■ Lk. 13. 33 ; Ac. 2. 
 
 45; 4. 34, 35; 1 
 
 Tim. 6. 17-1'.). 
 i ch 6. I'Ml. 
 "ch. 13. 22; 16. 
 
 26; Eze. 33. 31; 
 
 Eph. 5. 5; Col. 
 
 3. 5. 
 
 he was lacking in his duties toward God, 
 1 John 4 : 20.' 
 
 Do no murder. Thou shalt not kill. 
 Compare Deiit. 4 : 42. The first live 
 specimens here given are from Exod. 
 20 : 12-16. The last, wliich is from Lev. 
 19 : 18, is the second great command- 
 ment of God's universal law, ch. 22 : 89. 
 
 20. All these things have I kept. 
 E.xternally, in outward ajjpearance, he 
 had observed them; but he had no in- 
 sight into the spiritual nature of tlie law, 
 as exhibited in the Sermon on the 
 Mount, or he would not have thus 
 spoken. From my youth up. These 
 words are not given by Matthew, but by 
 Mark and Luke, according to the highest 
 critical authorities. As he was still 
 young, lie must refer back to his early 
 youth, his childhood. But tliough he 
 was self-rigliteous, he felt a sense of 
 need. All his strict external observances 
 did not give him peace of mind. He 
 therefore inquires. What lack I yet? 
 He was, like Saul of Tarsus, sincere, 
 earnest, circumspect, Ijut intensely self- 
 righteous, Phil. 3 : 4t-6. Mark tells us 
 that Jesus, beholding him, lored him. 
 
 21. If thou wilt be perfect. If 
 thou desirest to have moral complete- 
 ness, and lack nothing; if you would 
 " be perfect, entire, wanting in nothing," 
 James 1 : 4. See on ch. .5 : 4S, Go, sell 
 that thou hast — come, follow 
 me. Jesus shows, by this single com- 
 in-md, the weak point in tlie young 
 man's character, and a fatal lack in his 
 righteousness. He places before him a 
 perfect standard, but not xiich as he 
 desired. He wished to do those per- 
 formances and observances wliich ac- 
 corded with his proud and self-riu-liteous 
 spirit. Jesus places before him self- 
 renunciation, a life of self-denial, and 
 discipleship of the despised Nazarcne. 
 Thus we must understand the command ; 
 for not merely selling his earthly pos- 
 sessions would constitute perfection, or 
 the complete circle of moral obligation. 
 
 The selling all that he had was but a tj-pe 
 of giving up all for Clnist. In his case 
 it was made the test of love to God, and 
 of the value he put on eternal life. In 
 the spirit of love to God and man, he 
 was to distribute to the poor, come and 
 foUow Jesus ; Mark adds, " Take up the 
 cross." The young man, in professing 
 to keep the commandments, professed 
 to love God supremely ; yet Jesus shows 
 him that he loved his possessions more 
 than God ; that he valued them above 
 eternal life, and that he would break 
 any or all of the commandments of God, 
 rather than part with them. They were, 
 in his case, liis idol ; and therefore they 
 must be sacrificed. 
 
 The spirit of this connnand is required 
 of every disciple, Luke 14 : 33. Jesus 
 requires a full surrender of soul, body, 
 talents, influence, property. He does 
 not require us to sell our possessions, 
 impoverish ourselves, and thus unsettle 
 the social system ; but he does require us, 
 as his stewards, to use the world as not 
 abusing it, and to give freclv as we have 
 the ability, Luke 12 : 33; l' Tim. 6 : 17, 
 19. Treasure in heaven. In place 
 of thj' treasures on earth, ch. 6 : 19, 20. 
 
 22. Jesus had taken the young man at 
 his word, and pointed him to a perfect 
 standard, and by it showed him that, 
 however moral and amiable he had been, 
 he was lacking in the ground principles 
 of righteousness. He" heard the say- 
 ing of Jesus, felt its force ; but the re- 
 quirement was too hard for him. He 
 had great possessions, and his love for 
 them was inordinate. He therefore goes 
 away sorrowful. He has a struggle, 
 but he can not give up the world. Thus 
 his sorrow showed that Jesus had struck 
 at the idol which stood in the place of 
 God, and which must be renounced and 
 forsaken, or salvation could not be at- 
 tained. Had he renounced his love of 
 wealth, had he gone forth to give up 
 cheerfully his possessions to God and his 
 cause, then as God restored to Abraham 
 
A.D. 30. 
 
 MATTHEW XIX. 
 
 266 
 
 Jes^ls discourses on riches, and on forsaking all for his 
 sake. 
 
 23 Then said Jesus unto his disciples, Verily I say i dcu. 8. 10-I8 
 unto you, That ' a rich man shall hardly enter into Job 31. 24-28. 
 
 24 the kingdom of heaven. And again I say unto you, 
 "^ It is easier for a camel to go through the eye of a 
 needle, than for a rich man to enter into the king- 
 
 25 dom of God. When his disciples heard it, they 
 were exceedingly amazed, saying, Who then can be 
 
 ch. 6. 24; Jer. 
 13. 23. 
 
 Isaac, his son, whom he oftered at bis 
 command, so Jesus mi<j:ht have said to 
 this youne; man, " Take back thy posses- 
 sions, and keep them for me ; you have 
 indeed obeyed, and given tliem to God 
 in your heart ; use them to liis g\ory aud 
 in the extension of my kingdom." We 
 have no further account of tliis young 
 man. Tlie words of our Savior may liave 
 talvcn root in after days. It seems plea- 
 sant to think that this one, whom Jesus 
 loved, did afterward repent, and live a 
 life of self-denial in his service. But, on 
 the other band, we can not rid ourselves 
 of the thought tliat this was the decisive 
 time in his existence, when, by liis deci- 
 sion, be lost bis soul. 
 
 33-30. Jesus discourses on riches 
 and on forsaking all for his sake. 
 This was occasioned by the incident 
 which bad just occurred. The first part 
 (vers. 33-26) centres about a reflection 
 made by our Savior; the second (27-30), 
 about the declaration and question of 
 Peter, Mark 10 : 23-31 ; Luke 18 : 24-30. 
 
 23. Verily, I say to you. These 
 words introduce a solemn and an au- 
 thoritative declaration. A rich man 
 shall hardly enter, etc. A ricli man 
 shall with the greatest difficulty be- 
 come a subject, and attain to the bless- 
 ings and honors of tlie new dispensa- 
 tion, here and hereafter. Wealth is so 
 apt to produce self-indulgence and self- 
 sufficiency, and lead those who have 
 them to fix their hearts upon tbem and 
 trust ii' tbem. Thus Jesus explained him- 
 self, according to Mark (10 : 24), " How 
 bard is it for tliem that trust in riches to 
 enter into the kingdom of God I " Tims 
 it is not as a rich man that he can be 
 saved, but only as be renounces liis trust 
 in them. " I understand you are very 
 dangerously situated," said Mr. Cecil to 
 a parisliioncr. "I am not aware of it," 
 was the reply. " I thought you were 
 not," rejoined Mr. Cecil, ""and therefore 
 28 
 
 I called on you : I hear you are getting 
 rich; take care! for it is the road by 
 wliicb the devil leads thousands to de- 
 struction." 
 
 24. The extreme difficulty of a rich 
 mau entering Christ's kingdom is more 
 emphatically expressed in strong pro- 
 verbial language. A camel— eye of a 
 needle. Instead of camel, some have 
 supposed here a Greek word, meaning 
 anchor-rope. This supposition, however, 
 is entirely groundless. Others have as- 
 serted that eye of a needle was used to 
 designate a low gate, through which a 
 camel could not pass unless his load was 
 taken off. The assertion is fanciful and 
 precarious. Such explanations have 
 been invented in order to get rid of tlic 
 seeming difficulties connected with tlic 
 plain meaning of this passage. The Ko- 
 ran uses the same figure, probably in 
 imitation of this passage. Tlie Aralis 
 have a proverb of an elephant going 
 through a needle's eye. Liglitfobt re- 
 fers to instances in the Talmud of simi- 
 lar proverbial expressions in regard to 
 the elephant. In cb. 23 : 24 we have the 
 figure of sv'nlloiving a camel. The pas- 
 sage, therefore, is in harmony with the 
 oriental modes of conception and pro- 
 verbial language. Compare also Jer. 13 : 
 23. It is a strong hyperbolical proverb, 
 expressing the greatest conceivable diffi- 
 culties, the greatest human impossibility 
 of a rich man entering Christ's kingdom. 
 
 2.5. At so strong and striking an as- 
 sertion well miirht the disciples be ex- 
 ceedingly amazed. Who, then, 
 can be saved ? This shows that 
 our Savior's figure was a very strong 
 one, and not the softened and enfeebled 
 figures of some interpreters, referred to 
 in the preceding verse. The disciples 
 understood Jesus by bis language to 
 assert the impossibility of a rich man 
 entering into bis kingdom, and enjoy- 
 ing its "blessings. They generalized the 
 
266 
 
 MATTHEW XIX. 
 
 A.D. 30. 
 
 26 saved ? But Jesus beheld them, and said unto them, 
 Witli men this is impossible; but " with God all 
 things are possible. 
 
 27 " Then answered Peter and said unto him, Be- 
 hold, I' we have forsaken all, and followed thee ; 
 
 28 what shall we have therefore ? And Jesus said 
 unto them. Verily I say unto you. That ye which 
 have followed me, '^ in the regeneration ■■ when the '' ^^-.^ip"' ^\^ 
 
 » Gen. 18. 14 ; Job 
 
 i-Z. -2; Jer. 32. 
 
 IT; Zee. 8. 6; 
 
 Lk. l.oT; 18.97; 
 
 2 Cor. 3. 5; fliil. 
 
 4. 13. 
 °Mk. 10. 28; Lk. 
 
 18. 28. 
 p ch. 4. 18-22 ; Deu. 
 
 3.3. 9; Lk. 5. 11. 
 
 class of the i-ich, or of those who trmt- 
 ed ill riches. They saw that the desire 
 and love of riches were so commou 
 amoiii? men, and also the trust in them, 
 both of those who had them and those 
 who were striving to obtain them, 
 as to seemini>;ly render the Savior's de- 
 claration of almost universal applica- 
 tion, and they exclaim, " Who, then, 
 can be save^V" Their carnal views of 
 a temporal kino-dom doubtless made the 
 declaration of Jesus tlie more amazing 
 and difficult to tlieir minds. 
 
 26. But Jesus beheld them. Ra- 
 ther, But Jesus looking on them \vith 
 compassion, and to give greater force 
 to what he was about to say. With 
 men, impossible. It is a human im- 
 possibility. It is beyond human power 
 for any to be saved, and especially those 
 who arc surrounded with the d-Augcrs 
 and difficulties of wealth. But Avith 
 God all things are possible. He 
 can change the heart, and make the ricli 
 humble, believing, self-denying, and <)l)e- 
 dient; so that they shall trust in God 
 rather than in their possessions, love 
 him supremely, and, consecrating all to 
 his service, act only as stewards. See 
 Mark 9 : 23. The answer is gener.il, 
 All thinqa are possible, thus including the 
 conversion of the rich as well as the 
 poor. 
 
 27. Peter now speaks in behalf of him- 
 self and the otlicr apostles. His decla- 
 ration, We have forsaken all, etc., 
 was suggested by the command of Jesus 
 to the young man, " Sell that tlu)u hast, 
 etc.," and his discourse on the difficulty 
 of rich men attaining salvation ; and his 
 question, What shall Ave have, 
 therefore ? seem.s to refer to the jiro- 
 mi.^e of Jesus, "Thou shalt have trea- 
 sure in heaven." Peter seems to expect 
 they will have some great reward. As 
 he thought upon the conditions of eter- 
 nal life, as ajiplied to this rich young 
 man, he reflected that they had indeed 
 complied with them. They had forsaken 
 
 all, their homes, friends, and occupa- 
 tion, renounced the world and entered 
 upon a life of self-denial, and had be- 
 come disciples of Jesus and his constant 
 attendants. None of them was rich ; 
 yet they had broken many fond ties, and 
 made many great sacrihees. James and 
 John, sous of Zebedee, had hired ser- 
 vants (Mark 1 ; 20) ; Matthew was a man 
 of some property, LulvC 5 : 29. In the 
 question, Peter seems to be looking too 
 much after reward; he shows the in- 
 fluence of low views of a temporal king- 
 dom ; 3'et he asks it in so much faith, 
 love, and devotion, that Jesus graciously 
 answers it without reproof. 
 
 28. In his reply Jesus utters, first, a 
 special promise to the twelve; second 
 (verse 29), a general promise to all be- 
 lievers ; and then (verse 30) intimates 
 proverbially a fact in regard to the final 
 distribution of rewards which would 
 serve to arouse their zeal, faith, and hu- 
 mility, and at tlic same time check any 
 wrong and worldly spirit. 
 
 Regeneration. Rather, renmation. 
 The word thus translated is found only 
 here and in Tit. 3 : 5. In the latter pas- 
 sage baptism is styled the imshing or 
 bathing of regeneration, an emblem of the 
 new birth. The aiiplieation of the word 
 here is not to individuals, but to the ge- 
 neral state of things in Christ's king- 
 dom, and hence refers not to individual 
 regeneration, but to a general renovation 
 of the condition of men, and of the state 
 of the world by the Gospel dispensation. 
 Thus, a (Treek writer uses this word to 
 express the restored or renovated state 
 of the earth after the flood ; Josephus 
 employs it to designate the renewed state 
 of the Jewish nation after the captivity, 
 and Cicero, tlie restoration of his dig- 
 nity and fortune. So here the word na- 
 turally applies to that state of thiniis 
 which Jesus was accomplishing and 
 would accomplish in his kingdom. 
 Some join regeneration to wliat pre- 
 cedes, thus, Thai ye who have foUou'ed 
 
A.D. 30. 
 
 MATTHEW XIX. 
 
 2G1 
 
 Son of man shall sit in the throne of his glory, ' ye 
 also shall sit upon twelve thrones, judging the 
 29 twelve tribes of Israel. * And every one that hath 
 forsaken houses, or brethren, or sisters, or father, 
 or mother, or wife, or ehildren, or lands, " for my 
 name's sake, shall receive an hundred fold, and 
 
 ch. 16. 27. 
 ch. 20. 21 ; Lk. 
 22. 28 30; 1 Cor. 
 (i. 2, 3; 2 Tim. 2. 
 2. 12; Rev. 3. 21. 
 ch. IH. 2.5; Mk. 
 10 29.30; Lk.ia 
 29, 30 ; Phil. 3. 8. 
 
 ine in the revovation, in bringing in a new 
 state of things. Others, however, more 
 natiu-ally, and more in aceordance with 
 the scope of the passage and seriptural 
 usage, join reciencratwn to what follows, 
 putting a comma after followed me: That 
 ye who have followed me, in the renovation 
 ■when the Son of Man, etc. In the new 
 order of things, when the Son of Man 
 shall sit on his throne of glory. It is not 
 necessary to limit renovation to the nt'w 
 heavens and earth, or the completed 
 
 flory of the new creation, 2 Pet. 3 : 13. 
 t applies generally to Christ's kingdom 
 and the order of things enjoyed under 
 the Gospel dispensation, whether in this 
 world or the world to come, Luke 18 : 
 30. The renovation had already com- 
 menced in that small company of Christ 
 and his followers ; it was accomplished, 
 first of all, in the restored and gk)rilied 
 state of Jesus at his resurrection and as- 
 cension, which was a tjqje and i^ledge of 
 its accomplishment in all his followei-s, 
 1 Cor. 15 : 20-23. It began openly, ag- 
 gressively, and in power among men at 
 the Pentecostal season, and has been go- 
 ing forward ever since ; and it will be 
 fully accomplished in the new heavens 
 and earth, and in the complete and con- 
 summated glory of Christ's kingdom, 
 Rom. 18 : 18-23 ; Acts 3 : 21 ; Rev. 21 : 
 .5. Thus the promise of Jesus is a pro- 
 phecy, which, like many of the prophe- 
 cies of Scripture, has a progressive ful- 
 fillment. Compare on chs. 1 : 22, 23 ; 
 10 ; 23 ; 16 : 28. 
 
 Shall sit in the throne of his 
 glory; on /«i,s throne of glort/, to which 
 he ascended on the riglit hand of the 
 Majesty on high (Eph. 4 : 8-10; Heb. 1 : 
 3 ; Acts 7 : .56 ; Phil. 2 : 9-11), where 
 he shall sit till all enemies arc put un- 
 der his feet (1 Cor. 15 : 25) ; and on 
 which also he shall judge the world, 
 ch. 25 : 31. His throne of iclory i^oints 
 to his glorified and exalted condition, 
 and to his charactei- and functions as 
 conqueror, sovereign, and judge. VVlier- 
 ever he personally manifests his power 
 and glory, and exercises his authority, 
 he may be fittingly said to be on his 
 
 throne of glory. Throne is an emblem 
 of royal power (Gen. 41 : 40) ; and to tit 
 on a thnme is to rule, or exercise the 
 powers of a monarch, Dcut. 17 : 18. 
 
 Sit upon twelve thrones. The ' 
 number of the apostles corresponded to 
 that of the tribes of Israel. See on eh. 
 10 : 1. Jesus also speaks of twelve 
 thrones, corresponding to the twelve 
 offices; Judas lost his office, and Mat- 
 thias was piit in his place. Acts 1 : 20, 
 26. Christ shall sit on his throne ofyhn-y; 
 they simply on thrmie,s. They shall sit 
 beside him, his assessors, partakers, in- 
 deed, of his power and glory. All be- 
 lievers share here his sufferings, and 
 hereafter his glory, Eoni. 8 : 17 ; 2 Tim. 
 2 : 12. The special dignity, power, and 
 glory of the apostles, as the chief asso- 
 ciates of Christ, ai-e here represented. 
 Rev. 21 : 12-14. Under him they exer- 
 cise spiritual dominion. As inspired 
 teachers, they are to be appealed to in 
 mattei-s of faith and practice ; and, at 
 the final judgment, condenmation or 
 acquittal will be in accordance with the 
 doctrines they were inspired to preach. 
 Judging the twelve tribes of Is- 
 rael. Coilpcrating with and approving 
 his decisions. Believers generally are 
 to have part in the judgment, 1 Cor. 6 : 
 2. The twelve apostles are to have a 
 special part in judging the people of Is- 
 rael. All the jiuliiinents on the Jewi- h 
 people, and csjiccially the destruction of 
 Jerusalem, which is typical of the final 
 judgment (ch. 24), nuiy be said to be in 
 accordance with the inspired truth given 
 through the apostles. Compare on this 
 passage Luke 22 : 28-30. 
 
 29. Jesus makes a general promise to 
 all believers. Every one. Any one, 
 whether an apostle or not. Forsaken 
 houses, or brethren, etc. It has 
 been nniai-kcd that the family relations 
 arc in the order in which thej' would be 
 forsaken. A hundred fold. Accord- 
 ing to tlie highest critical authorities this 
 should read many tiinen mm-e, or mani- 
 fold more. He shall receive many times 
 more real good in this world than all he 
 renounced" for the sake of Christ, ch, 5 : 
 
268 
 
 MATTHEW XIX. 
 
 A.D. 30. 
 
 30 shall inherit everlasting life. ^ But many that are " ch 5. ii ; l Pet. 
 first shall be last ; and the last shall le first. " " 
 
 5 ; 1 Cor. 3 : 20-33 ; 1 Tim. 4 : 8. Mark 
 has (10 : 30) " a hundred fold now in this 
 time, houses, and bretlu-en, etc., with 
 persecutions." In addition to this he 
 shall inherit everlasting Ufe. Thus the 
 reward commences in this world, but 
 has its great realization in the future 
 world. See on Marli 10 : 29, 30. 
 
 30. Jesus anuouuces in proverbial lan- 
 guage a great fact iu regard to the distri- 
 bution of these rewards, which is ilhis- 
 trated by a parable in the next cliapter. 
 First. First in time of their calling, 
 in their own estimation, and in the en- 
 joyment of privileges and blessings. 
 Shall be last. Last in receiving their 
 rewards, in Christ's estimation, and in 
 the scale of Hnal joy and blessedness. 
 Jesus would teach his disciples that God 
 will exercise liis sovereign pleasure, not, 
 however, without good reasons, in the 
 distribution of rewards. They must not 
 ask, in the spirit of the hirehng (verse 
 27), " What shall we have, therefore," 
 since these rewards are not of merit, 
 but of grace. They must not suppose 
 that because they and others are first in 
 the time of their calUng into the king- 
 dom, and in their jirivileges, that tliere- 
 fore they will be necessarily first in ho- 
 nors and rewards. They are to be faith- 
 ful and earnest, committing themselves 
 and their own final disposal to him 
 whose right it is to dispense heavenly 
 honors, and who will do it righteously 
 and graciously, ch. 20 : 23 ; Rev. 3 : 21. 
 
 1. As Pharisees tempted Christ, so will 
 wicked and cunning men tempt his fol- 
 lowers, and strive to perplex and embar- 
 rass them with doctrinal and practical 
 difficulties, vcr. 3 ; 2 Pet. 3 : 16. 
 
 2. In matters of religion our appeal 
 should be to the Bible. Jesus a])pealed 
 to the Old Testament as of divine au- 
 thority, vers. 4, 5 ; John .5 : 39 ; 2 Tim. 
 3 : 16; 1 Cor. 2 : 13; 1 Thess. 2 : 13; 2 
 Pet. 3 : 2. 
 
 3. Marriage is an institution of divine 
 origin, honorable in all, ministers as 
 well as others, vers. 4-6 ; ch. 8 : 14 ; 1 
 Cor. 9:5; Heb. 13 : 4. 
 
 4. There is no relationship so close 
 and intimate as that of husband and 
 
 wife, vers. 5, 6; 1 Cor. 7 : 10, 11; Eph. 
 5 : 2i^31. 
 
 5. Since the marriage relation is the 
 closest of all earthly relationships, it 
 sliould be entered in the fear of the 
 Lord, and the parties entering it should 
 be one iu spirit. The Cliristian should, 
 therefore, seek liis companion for life 
 from those who love Jesus, vers. 5, 6 ; 3 
 Cor. 6 ; 14; 1 Cor. 7 : 39; 1 Pet. 3 : 7. 
 
 0. Many are found who misapply and 
 pervert Scripture, or take advantage of 
 the letter of the law to break its spirit, 
 in order to ease their own consciences 
 and defend themselves in a course of sin, 
 ver. 7 ; ch. 15 : 3-6 ; ch. 12 : 10-12 ; 2 
 Pet. 3 : 16. 
 
 7. We must not conclude that a prac- 
 tice is right and meets with God's ap- 
 proval because he permits it for a time, 
 ver. 8 ; Acts 17 : 30. 
 
 8. On account of the hardness and de- 
 pravity of the heart God has given laws 
 which would gradually do away with 
 great moral social evils. Thus with di- 
 vorces, polvtfamy, and slavery, ver. 8; 
 ch. 7 : 12 ; Mai. 2 : 15, 16. 
 
 9. Human governments transgress the 
 law of Christif they grant divorces, ex- 
 cept for one cause, ver. 9. 
 
 10. Christ's exposition of the law of 
 marriage reinstates woman in her origi- 
 nal rights. In lieathen countries she has 
 always been degraded, and generally 
 treated as a slave. Among the Jews she 
 was denied the right of divorcement, 
 while she conld be divorced for the most 
 frivolous causes, vers. 8, 9. 
 
 11. While it is the duty of the mass 
 of mankind to enter the marriage state, 
 some, from peculiar circumstanl;es, find 
 it expedient and useful to live unmarried, 
 vers. 10, 12 ; Gen. 1 : 28 ; 1 Tim. 4 : 3. 
 
 12. Christ's interest for little children 
 should encourage us to bring them to 
 him in faith and praver and early instruc- 
 tion, vers. 13-15 ; Eph. 6 : 4. 
 
 13. Children should be encouraged to 
 come to Jesus, who is displeased with 
 any hindrances put in their way, ver. 14 ; 
 Dent. 11 : 19; 1 Sam. 2 : 18; 3: 10; Ps. 
 8:2; Prov. 8:17; Matt. 21 : 16. 
 
 14. Cliildren who die in infancy arc 
 saved bv virtue of Christ's sufferings and 
 death, ver. 14 ; Rom. 5 : 1^-19 ; 3 Sam. 
 12: 23; 2 Kings 4 : 36. 
 
A.l>. 30. 
 
 MATTHEW XX. 
 
 269 
 
 Parable of the lal)orers in the vineyard. ' jg : gj '3^ ' ^: 
 
 XX. For >" the kingdom of lieaven is like unto '• a 9 3'o_;^ ' ' 
 
 man that is a householder, which went out early ? di. 3. 2; 5. 3, 10. 
 
 in the morning to liire laborers into his vineyard. ' i^'a-^'john^is. 1' 
 
 15. It is common for sinners to desire 
 to do some good things to secure tlieir 
 salvation, vcr. 16 ; John 6 : 28 ; Acts 2 : 
 37 ; Rom. 9 : 31, 32. 
 
 16. God is goodness in himself and the 
 author of all good. Christ, being one 
 with the Father, is also one with him in 
 soodness, ver. 17 ; 1 Sam. 2:3; Ps. 36 : 
 y ; 34 : 8 ; James 1 : 17 ; John 1 : 16-18. 
 
 17. The law of God is binding on us, 
 and must either be satisfied in us or in 
 Christ. We are condemned by the law 
 unless justified through faith in Christ, 
 vers. 17-19 ; Rom. 3 :^31 ; 5 : 1 ; 11 : 6 ; 
 Gal. 2 : 16 ; Eph. 2 : 8, 9. 
 
 18. Through faith in Christ our na- 
 tures are renewed bj' the Holy Spirit, 
 and obedience to God becomes our de- 
 light, John 14 : 21 ; 15 : 14; Acts 15 : 9; 
 James 2 : 17, 18 ; 1 John 3 : 3 ; 1 Cor. C : 
 9-11. 
 
 19. He who thinks he has kept the 
 commands of God, is alike ignorant of 
 himself, of God and his holy law, ver. 
 20 ; Luke IS : 11, 12 ; Rom. 10 : 3 ; 7:9- 
 11 ; Phil. 3 : 6. Compare 1 Cor. 8 : 2. 
 
 20. Perfection consists in a full sur- 
 render of all to Christ, a complete ac- 
 quiescence of the human will in the di- 
 vine, and an entire conformity of human 
 acts to the divine requirement, ver. 21 ; 
 eh. 5 : 48 ; Pi-ov. 23 : 26 ; James 2 : 10 ; 
 Phil. 3 : 7-10. 
 
 21. Many think they are willing to do 
 an3' thing that God requires of them in 
 order to be saved, yet when told to for- 
 sake all, they are unwilling to do it, ver. 
 22 ; 2 Tim. 4 : 10. 
 
 22. The poor should not envy the rich, 
 but rather rejoice that they are not ex- 
 posed to the dangers and" temiitations 
 of wealth, ver. 23 ; Deut. 31 : 20 ; .32 : 
 15 ; Matt. 13 : 23 ; 1 Tim. 6 : 8, 9 ; James 
 5 : 1-3. 
 
 33. The great danger of riches is the 
 love and confidence which men place 
 upon them, vers. 23, 34 ; 1 Tim. 6 : 10. 
 
 34. The rich should feel that they are 
 intrusted with their Lord's money," and 
 should exercise great liberality toward 
 the poor and in support of the Gosjiel. 
 Bv thus doing riches will be a blessing 
 indeed, vers. 31-34; ch. 6 : 19, 20; Luke 
 12: 33. 
 
 35. We should rejoice that the salva- 
 tion of all, whether rich or poor, which 
 was impossible with men, is rendered 
 possible through Jesus Christ, ver. 26; 
 Rom. 8 : 3, 4. 
 
 36. It is a great privilege to live under 
 the Gospel dispensation, and to enjoy 
 its renovating power both here and here- 
 after, ver. 38; Jer. 31 : 31-34; 1 Cor. 3 : 
 7-10 ; 1 John 3 : 1, 3. 
 
 37. Christians arc to enjoy with Christ 
 the highest honors of heaven, vers. 38, 
 29; Rom. 8: 17; Rev. 3: 3L 
 
 38. If we give iip all to Christ, we shall 
 receive Christ and all things in return, 
 ver. 39 ; Rom. 8 : 32 ; 1 Cor. 3 : 21-23. 
 
 CHAPTER XX. 
 
 This chapter continues and completes 
 Matthew's account of the last journey to 
 Jerusalem. 
 
 1-16. Parable of the Laborers in 
 THE Vineyard. Many first shall be last, 
 and the last first. God will distribute 
 his rewards of grace according to his 
 own good pleasure. Recorded by Mat- 
 thew only. 
 
 1. For, connects this with the last 
 verse of the preceding chapter. Peter, 
 after affirming that they, the twelve, had 
 forsaken all "and followed Jesus, had 
 asked, " What shall we have therefor?" 
 Jesus replied first in reference to the 
 twelve (ver. 28), and secondly in refer- 
 ence to aU believers (ver. 29), and then 
 announces, in proverbial language, a 
 great fact in regard to the final distribu- 
 tion of these rewards, " But many that 
 are first shall be last, and the last shall 
 be first." J^07\ to illustrate this maxim, 
 the kingdom of heaven, in respect to it,s 
 final rewards, is like unto a man, etc., 
 is like the case of a householder, is like 
 the circumstances about to be narrated. 
 A householder. A head or master of 
 a family. Early in the morning. At 
 dawn, before the sunrising. Morier, in 
 his Second Jounieij i/irmir/ft Persia (page 
 365), mentions a custom like that alluded 
 to in this parable. " Here," speaking of 
 the market-place at Hamadam, " we ob- 
 served every morning, before the sun 
 rose, that a numerous band of peasantsj 
 
270 
 
 MATTHEW XX. 
 
 A.D. 30. 
 
 2 And when he had agreed with the laborers for a 
 
 3 penny a day, he sent them into his vineyard. And 
 he went out about tlie third hour, and saw others 
 
 4 standing idle in the market-place, and said unto 
 them, Go ye also into the vineyard, and whatsoever 
 
 is right I will give you. And they went their way. 
 
 5 Again he went out about the sixth and ninth hour, 
 
 6 and did likewise. And about the eleventh hour he 
 went out, and found others standing idle, and saith 
 
 7 unto them, " Why stand ye liere all the day idle ? 
 They say unto him, Because no man hath hired us. 
 He saith unto them. Go ye also into the vineyard ; 
 
 8 and '' whatsoever is right, that shall ye receive. So 
 " when even was come, the lord of the vineyard 
 saith unto his steward, •* Call the laborers, and give 
 
 ' Acts 17. 21 : 
 6. 12. 
 
 Heb. 
 
 Heb. 
 
 "Eph. 6. 8; 
 
 fi 10. 
 <: ch. 25. 19 ; 2 Cor. 
 
 ~ 10. 
 
 them their hire, beginning from the last unto the '^ ^^' ^' ^^' ^^' ^ 
 
 were collected, with si)ades in their 
 hands, waiting, as they infomied \is, to 
 be hired for the day, to work in tlic sur- 
 rounding fields. This custom forcibly 
 struck me as a most happy illustratiou 
 of our Savior's parable of the laborers 
 in the vineyard, particularly when, pass- 
 ing by the same place late in the day, 
 we still found others standiiii; idle, and 
 remembered his words, W/ii/sla/id ye here 
 all the day idle? as most applicable to 
 their situation ; for, in putting the very 
 same (juestion to them, they answered, 
 Becartsv no man hath hired «s." 
 
 2. For a penny a day. A denarius or 
 denary; about fifteen cents a daj', which 
 was liberal wages at that time. About 
 
 two thirds of a Roman denarius was the 
 daily pay of a Roman soldier. Polybius 
 (ii. 15) skys that the charge for a day's 
 entertainment in the inns of Cisalpine 
 Gaul (northern Italy) was one half of an 
 as, wliich was equal to one tM'entieth of 
 a dendry. 
 
 3,4. About the third hour. About 
 nine o'clock, when the market-place 
 would be full of people. The Jews, as 
 well as the Greeks and Romans, divided 
 the working day, between sunrise and 
 
 sunset, into twelve hours, which of 
 course varied with the length of the 
 da3', at ditferent seasons. The longest 
 day in Palestine is fourteen hours "and 
 twelve minutes ; the shortest, nine hoiu-s 
 and forty-eight minutes. The hour on 
 the longest day was thus seventy-one 
 minutes; on the shortest, forty-nine 
 minutes. Whatsoever is right I 
 will give you. He agreed to pay 
 these, and indeed all the laborers, with 
 this difference : The fir&t were to receive 
 a stipulated sum ; the others, depending 
 on the justice of the householder, were 
 to receive a sum which should be con- 
 sidered just and right. The last, accord- 
 ing to the best reading, received no pro- 
 mise (see ver. 7). 
 
 5. Sixth and ninth hour. At mid- 
 day, and about three in the afternoon. 
 
 b, 7. The eleventh hour. About 
 one liour before sunset. Why stand 
 ye . . . idle ? The question implies 
 tliat there is enough to do, and a call to 
 labor ; the answer implies a readiness to 
 labor. The last clause. And Avhatso- 
 ever is right, etc., is omitted by the 
 higliL'st critical authorities. The simple 
 command, Go ye also into the vine- 
 yard, implies an agreement of some 
 cciuitable reward for their services ; and 
 especially as they had just said that "No 
 man had hired them." 
 
 8. Evening. At the setting of the 
 sun. This steward. This overseer, 
 or agent, to whom was intrusted the af- 
 fairs of his household. Their hire. 
 The wages which he had been instructed 
 to give. It was according to the Mosaic 
 
A.D. 30. 
 
 MATTHEW XX. 
 
 271 
 
 9 first. And when they came that icere hired about 
 the eleventh hour, they received every man a penny. 
 
 10 But when the first came, they supposed that they 
 should have received more ; and they likewise re- 
 
 11 ceived every man a penny. And when they had re- 
 ceived iY, they murmured against the good man of 
 
 13 the house, saying. These last have wrought lut one 
 hour, and thou hast made them equal unto us, 
 which have borne the burden and heat of the day. 
 
 13 But he answered one of them and said, Friend, I do 
 thee no wrong : didst not thou agree with me for a 
 
 14 penny ? Take that thine is^ and go thy way : I will 
 
 15 give unto this last, even as unto. thee. ' Is it not ' j**^' .1; ^: ^'^ 
 lawful for me to do what I will with mine own ? g. 15-24.' ' 
 
 law that hired laborers should be paid 
 at the close of each day. " Thou shalt 
 give him his hire, neither shall the sun 
 go down upou it " ( Deut. 24 : 1.5) ; " The 
 wages of him that is hired shall not 
 abide with thee all night till morning," 
 Lev. 19 : 13. The parable indicates that 
 it was the practice in our Savior's day, 
 as it is now in the east, of ending work 
 at sunset, and paying wages daily. 
 
 9, 10. All receive a denary. The con- 
 trast is made between those of the 
 eleventli hour and the first, because the 
 most striking, tlic most natural, and the 
 best adai'ted to bring out our Savior s 
 meaning. Supposed that — received 
 more* Seeing such great liberality to- 
 ward tlie last, the first supjiosed that 
 they should also l)e sharers, and thus re- 
 ceive more than the stipulated sum. 
 Every man a penny. Very similar 
 was the dealing of Ananus, probably 
 the Annas of tlie New Testament, who, 
 a few years later, paid the workmen em- 
 ployed in repairing the temple a day's 
 wages, though they had labored only a 
 single hour. Josephus, Atdiq. xx. '.), 7. 
 
 11, 12. They mnrmured against. 
 They grumbled, and showed sullen dis- 
 content. This portion of the parable 
 seems to be introduced more especially 
 to bring out the answer of the house- 
 lioldcr, and must not be pressed too far 
 in the interpretation. The good man 
 of the house. The householder, .'/<)o(7- 
 iitaii beinu; an old English a]i]iellation of 
 the master of a house, or householder. 
 Have wrought. Some take this to 
 mean, hare tarried ; but the idea of active 
 labor is better, hair mrenif/fit. liareivorl-eJ. 
 Ruth 3 : 19. Borne the burden and 
 heat of the day. Borne the burden of 
 
 t?ie day, that is, the whole day's toil, and 
 the burning heat, the intense heat of the 
 sun, and of the burning east wind, com^ 
 ing at midday from the Arabian desert; 
 from all of which they were exempt who 
 labored during only the closing hour. 
 
 13. Friencf. The word thus trans- 
 lated is used in the New Testament only 
 by Matthew. It was indeed a kind and 
 friendly term, but was applied to stran- 
 gers and indifferent persons as well as to 
 companions and acquaintances. Thus, 
 according to many, it is found in ch. 11 : 
 16, meaning comrades, or fellows. In 
 ch. 22 : 12 it is applied to the guest who 
 had not on the wedding garment; and 
 in eh. 26 : 50, by Jesus to Judas, when 
 in the act of betrayal. It is equivalent 
 here to My good man, and shows that the 
 rebuke that f oUows was spoken in kind- 
 ness. The other and more general word 
 toT frknd {philo.'<) always implies affec- 
 tion and regard. I do thee no wrong. 
 I do thee no injustice; for I give you all 
 that I agreed. 
 
 14. Take that is thine. Take what 
 belongs to thee ; I deal with thee justly, 
 and I will be generous and liberal, and 
 give unto this last even as to thee. 
 
 15. Is it not lawful ? My property 
 is my own, and it is right and proper for 
 me to do with it as I please. You have, 
 therefore, no reason to complain of my 
 generosity. Is thine eye evil, etc. 
 Art thou eiifioHs because I act kindly? 
 Dost thou look grudgingly on what others 
 receive as a free gift above what they 
 could claim as their due, when no wrong 
 is done to thee V On eriJ eye, compare 
 Prov. 28 : 22 ; also, Deut. 15:9; 1 Sam. 
 18 : 9; Prov. 23 : 6 ; Mark 7 : 22. 
 
 16. This verse, and ch. 19 : 30, con- 
 
272 
 
 MATTHEW XX. 
 
 A.D. 30. 
 
 16 ' Is thine eye evil, because I am good ? e So the 
 
 ch. 6. 2.3; Deu. 
 
 last shall be first, and the first last"': ■» for many be , ch_ i^. ^'^/ ' * 
 called, but few chosen 
 
 tains the design and lesson of the para- 
 ble. It is important that we bear this in 
 mind in interpreting this parable, which 
 is only second to the Unjust Steward, 
 both in regard to the dirticulties which 
 bcsp+ "t "nd the number of explanations 
 ciiered. By so doing we sfiall avoid 
 many of these difficulties, and also the 
 necessity of considering many explana- 
 tions which are far-fetched and entirely 
 needless. It seems evident that its 
 grand design is to illustrate a great fact 
 under the Gospel dispensation, namely, 
 that many who are first in the order of 
 their calling will be last in their final re- 
 wards. It should be noted that the last 
 verse of the preceding chapter does not 
 say "J.?Z," but " MiDiy that are first shall 
 be last, and the last first." The centre 
 of comparison is found in the sovereign 
 distribution of the rewards among the 
 laborers. The householder represents 
 God; the laborers who were hired, his 
 belie\ing people ; his vineyard, his king- 
 dom; the market-place, the world; men 
 standing idle, sinners; the householder 
 going forth to /(iz-e them, God seeking his 
 laborers, and not they him, " You have 
 not chosen me, but I have chosen you" 
 (John 1.5 : 16) ; the various houra of day, 
 the different periods of life (compare Jer. 
 7 : 3.5) ; the evening, the close of the pre- 
 sent dispensation or state of things ; the 
 steward, Christ ; the gatha'ing of the la- 
 borers to pay them, the judgment ; tlie 
 penny, or denarv, everlasting life. See 
 ch. 19 : 39 ; John 17 : 3, .3. 
 
 Some suppose that the penny repre- 
 sents the temporal good, and the favor 
 of the householder, the eternal good, 
 and that the first hired received only the 
 former, while the others received the 
 latter. But such a supposition is alto- 
 gether improbable ; for the penny was 
 paid at the close of the day, wliich "repre- 
 sents the reward given at the close of 
 life, or at the judgment, while temporal 
 rewards are all received in this life. And 
 then these first had truly labored, they 
 had home the burden and heat of the 
 day, they had not been negligent, they 
 were not condemned for slothfulncss or 
 unfaithfulness ; they thus represented 
 true disciples; and finally, the house- 
 holder did not withhold from the one 
 
 and give to the others, for he saj's, " I 
 will give unto these last even as unto 
 thee." But it may be asked. How can 
 everlasting life, wliich is a free gift of 
 grace, be represented as hire, wages, or 
 reward? It may be answered that there 
 is a reward of grace, as well of merit ; 
 that God makes himself a debtor of 
 grace by his free promise and covenant ; 
 and that everlasting life is given for what 
 Christ has done. It is thus constantly 
 represented by Christ and his apostles as 
 a reward, ch. 5 : 13 ; Luke 6 : 33, 35 ; 
 John 4 : 36; 1 Cor. 3 : 8, 14; Heb. 10 : 
 35; 3 John 8. 
 
 That every man received a penny may 
 represent, in a certain sense, an equality 
 in the final rewards : all believers will 
 enter upon the full enjoyment of ever- 
 lasting life. Yet this is not inconsistent 
 with the doctrine elsewhere taught, that 
 there will be degrees in glorj*, ch. 35 : 
 30-33 ; 1 Cor. 3 : 15 ; 3 Cor. 5 : 10. Ever- 
 lasting life will itself vary, according as 
 each one is prepared to receive and en- 
 joy it. All win be filled with joy and 
 life, but their spiritual capacities will 
 differ ; the development which they have 
 received spiritually in this world will 
 vary. The five cities (Luke 19 : 16-19) 
 will be as much to him that has gained 
 five pounds as ten cities to him that has 
 gained the ten pounds. 
 
 Great difficulty has been experienced 
 in explaining the munnurings of those 
 first hired. How can the righteous be 
 said, at the last great day, to murmur 
 against God ? Doubtless they will find 
 many causes of surprise, but also of joy 
 and admiration, and es]»ccially of sub- 
 mission and tiiankfulness. It would 
 seem that the murmuring language of 
 these workmen was especially intro- 
 duced in order to bring out more strik- 
 ingh' the underlying reason for giving 
 unto the last even as unto the first, 
 namely, the righteons and absolute sove- 
 reignty of God in the disposal of his 
 favors. His acts will be according to 
 his own good pleasure, and founded in 
 righteousness. " Is it not lawful for me 
 to do what I will with my own ? Is thine 
 eye evil l>ecause I am good ?" At the 
 same time this portion of the parable 
 was adapted to check any tendency to a 
 
A.D. 80. 
 
 MATTHEW XX. 
 
 273 
 
 Jesus a third time foretells Ms sufferings, death, and '' ch. 22. 14; Acts 
 '' . ^ •> ^ ' 9. 15 ; 2 Thes. a 
 
 17 
 
 resurrection. 
 ' AND Jesus ffoinff up to Jerusalem took tlie 
 
 twelve disciples apart in the way, and said unto 
 
 18 them, '' Behold, we go up to Jerusalem; and the 
 
 Son of man shall be betrayed unto the chief priests 
 
 and unto the scribes ; and they shall condemn him 
 
 13, 14; 
 23-2;5. 
 
 Jam. 1. 
 
 ' Mk. 10. 32; Lk. 
 
 18-31. 
 k ch. 16. 21. 
 
 self-righteous and mercenary spirit, sueli 
 as miglit be suggested by Peter's ques- 
 tion, ■wliicli led to this discourse, "Be- 
 hold, we have forsalcen all and followed 
 thee; what nhaU ive have tfterefore^'''' ch. 
 19 : 27. The rewards will Ije of grace, 
 and so distributed as to atl'ord no one any 
 ground of boasting, or of self-righteous 
 satisfaction. Such a spirit will vitiate 
 the longest and most laborious service, 
 and will lessen the linal reward and tlie 
 divine favor. Compare Rom. 4 : 1-4; 
 and a similar difficulty in Luke 15 : 
 2.5-32. 
 
 In closing the parable, Jesus reiterates. 
 So the last shall be first, and the 
 first last. Many tirst in order of call- 
 ing shall be last in their rewards, shall 
 fall behind and occujiy a less honored 
 position than others, while many called 
 last will be advanced and more highly 
 honored. It was a distinguishing favor 
 for the householder to both pay the last 
 first, and also to pay them the same 
 amount. So God's distinguishing grace 
 will be exercised and manifested toward 
 certain called later in life, than toward 
 some others called earlier. So also in re- 
 
 fard to different periods in the gospel 
 ispensation. Thus, Paul, called last to 
 be an apostle, will doubtless be among 
 the first in the rewards. To the Jews the 
 Gospel was first preached before it was 
 to the Gentiles, yet doubtless many Gen- 
 tiles will receive the highest honors, 
 while many believing Jews will receive 
 the lowest. 
 
 And in harmony with the teaching of 
 this parable, and as a reason for such a 
 final disposal of rewards, Jesus adds, 
 For many are called, but few 
 chosen. In the exercise of his sove- 
 reign pleasure, God calls many into his 
 kingdom, but chooses only a few to en- 
 joy its highest honors and benefits. 
 Compare Acts 9 : 1.5. Since all the la- 
 borers in the parable, the first and the 
 last, represent true believers, it seems 
 more natural to understand the terms 
 called and chosen as referring also to true 
 
 believers. See eh. 22 : 14, where this 
 proverbial declaration has a different 
 and wider reference. The figure may 
 be derived from the practice oi choosing 
 men from those culled out for war, Josh. 
 8:3; Judg. 7 : 7. But some of the best 
 manuscripts omit this clause. 
 
 17-19. Jesus foretells, the third 
 time and more fully, his sufferings, 
 
 DEATH, AND RESURRECTION, Mark 10 : 
 
 32-34 ; Luke IS : 31-34. 
 
 17. Going up to Jerusalem. He 
 
 had now actually commenced his last 
 journey to Jerusalem. They were going 
 up to attend the Feast of the Passover. 
 Mark tells us that, as Jesus was going 
 before them, his disciples were amazed, 
 and as they followed him were afraid, 
 doubtless on account of his boldness and 
 eagerness to go up to Jerusalem, the seat 
 of his bitterest foes, and where they were 
 counseling to destroy him, John 11 : 53- 
 57. Jerusalem is about four thousand 
 feet higher than the valley of the Jor- 
 dan. It could well be said, he was 
 going itp to Jerusalem. To liave pre- 
 dicted his approaching sufferings just 
 as he was nearing or entering Judea, 
 would also be most timely. Took 
 the t\velve disciples apart in 
 the way, and said, etc. This 
 should read, according to the best 
 critical authorities. Took the twelve apart, 
 and in the uay said to tliein. He took 
 them apart from others, who were 
 journeying with them, and as they tra- 
 veled on toward Jerusalem he com- 
 municated the solemn facts concerning 
 his sufferings and death, which were 
 near at hand. 
 
 18. He had first announced to his dis- 
 ciples his death and resurrection after 
 the confession of Peter (ch. 16: 21); 
 then the second time after his transfigu- 
 ration (eh. 17 : 22, 23); and now the 
 third time he announces it as about to 
 take place. He commences this solemn 
 communication with Behold, by which 
 he would call the particular attention of 
 his disciples to what he was about to 
 
274 
 
 MATTHEW XX. 
 
 A.D. 30. 
 
 19 to death, ' and shall deliver him to the Gentiles to 
 mock, and to scourge, and to crucify him : and the 
 third day he shall rise again. 
 
 Request of the mother of the sons of Zebedee, and our 
 Lord^s reply. 
 
 20 '" THEN came to him ° the mother of Zebedee's 
 children with her sons, worshiping hirn^ and desir- 
 
 ch. 27. 2, 27-31 ; 
 Ps. 22. 7, 8: Is. 
 50.5,6; 53.3, 5. 
 
 » Mk. 10. 35. 
 ' ch. 4. 21. 
 
 foretell. Go up to Jerusalem. See 
 
 on preceding verse. Jerusalem was 
 also morallv elevated, John 2 : lo ; 7 : 
 8; 11 : 5.5. Shall be betrayed. Will 
 be delivered, with evil intent, into the 
 hands of the chief priests and scribes. 
 "This word" (to deliver uj)) "is used 
 by classic writers in cases of actual 
 treachery."— Dr. Conant, on eh. 10: 4. 
 In the next verse it is translated sImU de- 
 liver him to the Gentiles. Thus we have 
 a two-fold delivering up, or betrayal, first, 
 by one of his own followers ; second, by 
 the highest ecclesiastical and civil court 
 of his own nation. Chief priests and 
 scribes. The Sanhedrim. See on ch. 
 2 : 4. Condemu him to death. The 
 Sanhedrim could pass seuleuce of death, 
 but tlie Roman governor alone had the 
 power of executing the sentence. 
 
 19. Gentiles. The Greek word for 
 Gentiles literally means uations, that is, 
 cdl nationn besides the Jews, and very 
 nearly equivaloat to our heathen. It here 
 referred particularly to the Romans, to 
 Pilate, and the Roman soldiers, ch. 27 : 
 3, 27. To mock and to scourge, etc. 
 Better, To mock, and sconrije, and cru- 
 cify. For this purpose they would de- 
 liver him to the Gentiles. " Crucitixion 
 properly commenced with scourging, yet 
 in our Savior's case, through the petu- 
 lance of the brutal soldiery, he wa-s also 
 mocked. Thus these three verbs describe 
 what Pilate and his soldiers should do to 
 him. This is the first time that Jesus 
 had told his disciples of the mode of his 
 death,by crucifixion ; and Matthew alone 
 records that he foretold it at this time. 
 .Shall rise again. As on the two for- 
 mer anuouucemcnts of his death, he 
 foretells his resurrection. This was a 
 gleam of \\<x\\t which shone up beyond 
 the intervening darkness. AVithout his 
 resurrection, his deatli would have been 
 in vain, 1 Cor. 15 : 12-18. Several an- 
 cient manuscripts read, will be raixrd, by 
 which the power of God, in his restora- 
 tion to life, is exhibited in contrast with 
 
 the sufl'erings and death inflicted by 
 men. 
 
 Luke (18 : 34) adds, " They understood 
 none of these things;" they may have 
 regarded his language as figurative of 
 great obstacles and difficulties in setting 
 up a temporal kingdom. Or his words 
 may have been to tliem dark and para- 
 bolic sayings, which they did not attempt 
 to understand, much less did they desire 
 to understand in their literal sense. 
 
 20-28. The ambitious request of 
 
 THE mother of THE SONS OF ZeBEDEE, 
 AND THE REPLY OF JeSUS. The jCaloUS 
 
 emulation of the ten other apostles is 
 excited, which leads Jesus to explain 
 how distinction can only be attained in 
 his kingdom, Mark 10 : o5-45. 
 
 20. The mother of Zebedee's 
 children. Rather, The /nother of the 
 .w«.s of Zebedee. From comparing ch. 
 27 : 55, 56 with Mark 15 : 40; 10 :'l, it 
 appears that her name was Salome. The 
 sous were James and John, Mark 10 : 35. 
 According to Mark, the sons came mak- 
 ing the request for themselves, which is 
 in entire harmony with Matthew, who 
 says that the mother of tlie sons of Ze- 
 bedee came with her sons. They 
 asked, through their mother, and with 
 their mother. " Probably the two breth- 
 ren had directed this request through 
 their mother, because they remembered 
 the rebuke which had followed their for- 
 mer contention about precedence," ch. 
 18 : 1-3 ; Mark 9 : 33-37.— Alford. They • 
 too understood the power of woman in 
 makinii a request. Compare 1 Kings 1 : 
 10; Esth. 5:2; 7:3-7; Matt. 14 : 6-8. 
 Worshiping him. Bomincj down to the . 
 earth with profound reverence. See on 
 ch. 2 : 2. Desiring a certain thing. 
 Rather, Asking .so/nethim/. Slie did some- 
 thing more than de-tire ; she a.sked, possi- 
 bly ijy her falling down before him and 
 bj' her gestures, but more probably by 
 words, Mark 10 : 35. She asked not now 
 the great and definite tiling for which 
 she and her sons were seeking, but«o»t^- 
 
A.D. 30. 
 
 MATTHEW XX. 
 
 2Y5 
 
 "Ro. 12. 10; 
 2. 3. 
 
 1' ch. 19. 28. 
 
 21 ing a certain thing of him. And lie said unto lier, 
 What wilt thou ? She saith unto him, " Grant that 
 these my two sons p may sit, the one on tliy right 
 hand, and tlie other on the left, in thy kingdom. 
 
 22 But Jesus answered and said, Ye know not what ye 
 ask. Are ye able to drink of i the cup that I shall 
 drink of, and to be baptized with ' the baptism that 
 I am baptized with ? They say unto him, We are able. 
 
 Phil. 
 
 ich. 26. 39, 
 
 John 18. 11. 
 
 ^Lk. 12. 50; 
 
 42. 7. 
 
 42; 
 Ps. 
 
 thing general, which would prepare the 
 way for, and thus include what she was 
 about to ask. She would obtain his will- 
 iugness, and possibly his promise, to do 
 whatever she should request. Compare 
 1 Kings 2 : 20. 
 
 21. Grant. Command, as the Greek 
 M'ord is translated in ch. 4 : 3. So also 
 it is translated hkl in Luke 10 : 40. She 
 would have hira authoritatively my, or 
 command, as the Messianic king, that 
 her two sons should occupy the two 
 highest places of honor in his kingdom. 
 It was a very inappropriate request,"made 
 at a very inappropriate time. It showed 
 that they did not understand what Jesus 
 had just told them in regard to his suf- 
 ferings and death, Luke 18 : 34. The 
 promise made to the twelve, in ch. 19 : 
 28, probably suggested the idea of mak- 
 ing the request. Thy right hand — 
 the left. The first and second posi- 
 tions of honor. Josephus (Antiq. vi. 11, 
 9) speaks of Jonathan sitting on the 
 right hand of Saul, and Abner, the cap- 
 tain of the host, sitting on the left. 
 These were the highest, and next to the 
 highest, ])laces of honor in eastern royiil 
 courts. So, also, in the Sanhedrim, the 
 vice-president sat on the right hand of 
 the president, and the referee, or third 
 officer of rank, on the left. In thy 
 kingdom, which they expected would 
 iiinnediat('lyaii]X'ar, Luke 19 : 11. Little 
 did they think that Jesus would soon bo 
 crueiticd, with robbers on his ri/jfit and 
 left hand. How keenly_must Joim have 
 been reminded of their ambitious re- 
 quest as he stood before the cross, John 
 19 : 26. 
 
 22. Ye kno^v not what ye ask. 
 You know not what these high positions 
 of honor are, or the trials and sufferings 
 necessarily connected with attaining 
 them. They did not understand the spi- 
 ritual nature of his kingdom and of the 
 sufferings which must precede its ho- 
 nors. Drink the cup. The cup of 
 suffering, especially of internal suflfer- 
 
 ing, ch. 26 : 39; John 18 : 11. The cup 
 is a common figure in the Bible, some- 
 times representing joy (Ps. 16 : .5; 23 : 
 5 ; 116 : 13; ; and sometimes sori-ow, Ps. 
 11:6; 7.5 : 8 ; Isa. .51 : 17 ; Jer. 25 : 15 ; 
 Rev. 16 : 19. 
 
 And to be baptized with the 
 baptism that I am baptized with. 
 According to the oldest manuscripts and 
 versions, and the highest critical authori- 
 ties, these words do not belong to either 
 this or the following verse, but to Mark 
 10 : 38, 39. It was probably inserted 
 here by some copyist to make it con- 
 form with Mark's account. The refe- 
 rence is not to the ordinance of baptism, 
 but to the overwhelming sutTering which 
 Jesus was about to endure. The Greek 
 M'ord hajMzo means immmse, 2^hin(je, dip, 
 and figuratively, uhtJtn or ove'rvhelm. 
 See ch. 3:6. In the Greek, and, indeed, 
 in all languages, may be found such ex- 
 pressions as these: Plunged in affliction, 
 immersed in suffering, overwhelmed 
 with sorrow. Compare such scriptural 
 expressions for calamities and sult'eriiig 
 as, " All thy waves and billows have gone 
 over me" (Ps. 42 : 7); "I am come into 
 deep waters, where the floods overflow 
 me (Ps. 69 : 2) ; "We went through tire 
 and through water," 66 : 12. Tlie idea 
 of our Savior's language is. Can ye en- 
 dare the overwhelming sufferings that I 
 shall endure? Thus, Dr. E. Robinson 
 {I--nric(m of the Xew Testament, mider bap- 
 tizo), referring to this passage, explains, 
 " Can ye endure to be overwhelmed with 
 sufferings like those which I must en- 
 dure?"' See Calmef Diet. As the aip 
 which is to be drunk refers more espe- 
 cially to internal sorrow, so the hajititm, 
 which completely surrounds and covers 
 over, refers more especially to the exter- 
 nal sufferings of pci-sccution and crr.ci- 
 flxion, or martyrdom, though not exclud- 
 ing, but rather embodying, the mental 
 amruish connected with tlicm. 
 
 We are able. James and John, to 
 whom the questions of Jesus had just 
 
276 
 
 MATTHEW XX. 
 
 A.D. 30. 
 
 23 And he saith unto tliem, * Ye shall drink indeed of 
 my cup, and be baptized with the baptism that I 
 am baptized with : but to sit on ray right hand and 
 on my left, is not mine to ' give, Ijut it ahaU he (jiceii 
 to them for whom it is prepared of my Father. 
 
 24 " And when the ten heard it, they were moved with 
 
 25 indignation against the two brethren. But Jesus 
 called them iDito Mm, and said, Ye know that the 
 princes of the Gentiles exercise dominion over them, 
 and they that are great exercise authority upon them. 
 
 Ac. 12. 2 ; Ro. 8. 
 17; 2 Cor. 1.7; 2 
 Tim 2. 11, 12. 
 Rev. 1. 9. 
 ch, 25. 34 ; Heb. 
 11. 16. 
 
 'Pro. 13 10; 1 
 Cor. 13. 4 ; Phil. 
 2. 3; Jam. 3. 14^ 
 16 ; 1 Pet. 5. 5. 
 
 been addressed, now speak for them- 
 selves, showing, on the one hand, a will- 
 ingness and courage to encounter diffi- 
 culties and endure sutt'erings, and, on 
 the other, a small conception of what 
 those sufferings were. Doubtless they 
 thought of those which would neces- 
 sarily arise in assuming kingly powei-. 
 They were truly Sons of Thunder (Mark 
 3 : 17), and may have felt ready for war 
 and fighting under Jesus against his ene- 
 mies. Had the position of the two rob- 
 bers crucified on either side of Jesus 
 arisen to their view, and been offered 
 them, how would they have shrunk 
 from it. 
 
 23. Ye shaH drink. Ye shall in- 
 deed be called to pass through such suf- 
 fering as I shall endure. They endured 
 not the same but similar sufferings. 
 James was the first martyr among the 
 apostles, slain with the sword b}' Herod, 
 A.D. 44, Acts 13 : 2. John was the last 
 survivor of the twelve, and by his long 
 life of trials and persecutions for Christ's 
 sake more than equaled the suffering of 
 actual martyrdom. He was scourged by 
 the Jews (Acts 5 : 40), banished by the 
 Roman emperor to Patmos. Such facts 
 show what hatred and persecution he 
 must have endured. The cup and the 
 baptism find their fulfillment in these, 
 without having recourse to the tradi- 
 tions that at one time he was plunged 
 into a cask of boiling oil, by which he 
 was refreshed instead of destroyed, and 
 at another, that he drank a cup of poi- 
 son without injury. 
 
 Is not mine to give, but it shaH 
 be given, etc. Rather, Is riot mine to 
 (jive, bat it is for those for v/iom it has 
 been prepared, etc. It lias already been 
 decided, even from the foundation of 
 the world (ch. 2.5 : 34; Eph. 1 : 4), who 
 shall eujoj' these honors. It was not for 
 Jesus to bestow them then, nor to 
 change the arrangements already made. 
 
 Neither did it become him to inform 
 them whether it was assigned to them or 
 to others ; for it had been prepared ac- 
 cording to the jirinciiik's of the divine 
 government, in which God's sovereignty 
 and man's free agency harmonize. Ac- 
 cording to those principles, they who en- 
 joyed those honors should also partake 
 of his sutlerings (vers. 2(>-28 ; 2 Tim. 2 : 
 12) ; and, acconling to them, Jesus, who 
 was one with the Father, should also dis- 
 pose of the honors of his kingdom, 
 John 5 : l'.)-23 ; Luke 22 : 29 ; Rev. 3 : 
 21. A very ancient and common inter- 
 pretation is to take but in the sense of 
 except, "It is not mine to give, except to 
 those for whom it is prepared of my 
 Father." But this can not be philologi- 
 cally sust^iined. 
 
 24. The ten. The ten other apos- 
 tles, among whom was Matthew him- 
 self. We have in this a proof of his 
 humility and truthfulness. They 
 were moved with indignation. 
 T/ie>/ icere indignant ; or, better. They were 
 murh displeased, as the verb is translated 
 in Mark 10 : 14, 41. The same emulation 
 which prompted the request of the two 
 now arouses the displeasure of the ten, 
 and needed correcting. 
 
 2'}. Called them. They were at 
 least a little apart from Jesus while they 
 were indulging in their angry feelings. 
 Princes of the Gentiles. The 
 rulers of the heathen nations. See on 
 ver. 19. Exercise dominion. Lite- 
 rally, Lf>rd it over them. They that 
 are great. Their great men, their no- 
 bles. Exercise authority. The verb 
 in the original is somewhat stronger than 
 the one in the preceding clause. They 
 exercise their authority arbitrarily. 
 Both verbs, however, represent the 
 power which rulers were accustomed to 
 exercise over their subjects. Them. 
 The Gentiles. 
 
 26. Not be so. In his kingdom his 
 
A.D. 30. 
 
 MATTHEW XX. 
 
 26 But ' it shall not be so among' you : but '' whoso- 
 ever will bo great among you, let him be your min- 
 
 27 ister; ^ and whosoever will be chief among you, let 
 
 28 him be your servant : " even as the '' Son of man 
 came not to be ministered unto, " but to minister, 
 and •* to give his life a ransom " for many. 
 
 Healing of two bUnd men near Jericho. 
 
 29 ^ AND as they departed from Jericho, a great 
 
 » ch. as. 8-12 ; Lk. 
 
 14. 7-11; 1 Pet. 
 
 5. 3. 
 y Mk. 9. :i3-3.5. 
 ^ ch. 18. 4. 
 "John 13. 4-17. 
 •> Phil. 2. 4-8. 
 ' Lk. 22. 27 ; John 
 
 13. 14. 
 ■■Is. .5.3. 10, 11; 
 
 Dan. 9. 24-2fi; 
 
 John 10. l.i; 11. 
 
 51, .'>2; Ro. 3. 24 
 
 ministers and great ones were not to 
 exercise civil power or autliority over 
 their brethren ; neither were tliey to 
 lord it over God's heritage, 1 Pet. .5 : 3. 
 They were not to seelc after greatness 
 by exercising power and autliority, but 
 through eminent services and self-de- 
 nials. Whosoever will be great. 
 Wlioever would become preeminent 
 among you. In liumility let liini en- 
 gage in a service of love and in doing 
 good to others. Your minister. A 
 waiter, an attendant, one wlio ministers 
 to you. The word in the original was 
 applied to one wlio served or waited on 
 another, principally at table, and who 
 was not a slave. It was afterward 
 applied, among Cliristians, olRciall}- 
 to deacons, 1 Tim. 3 : 8. Dr. Conaut, 
 in speaking of its use in the New 
 Testament, says, " One who mmisters 
 to another, or others; either in wait- 
 ing on guests at table (John 2 : 5, 9 ; 
 compare the verb in Luke 22 : 27) ; 
 or as a distributor of alms (compare 
 the use of the noun and verb in 
 Acts 6 : 1, 2) ; or as a magistrate in 
 administering justice (Rom. 13 : 4) ; or 
 as an attendant on a person of a sove- 
 reign to execute his commands (Matt. 
 32 : 13) ; or as one who furthers or pro- 
 motes a thing {minkter of sin, Gal. 2 : 
 17); or as a religious teacher, dispens- 
 ing knowledge of saving truth (1 Cor. 
 3 : 5)." Jesus teaclies that tliey that 
 would become great must in humility 
 engage in a service of love and in doing 
 good to others. 
 
 27. Whosoever will be chief. 
 Whoever would be first among you. 
 The two disciples had sought the "first 
 and second honors of his kingdom ; he 
 now points out the way to beconn' great 
 and first among his followers. Your 
 servant. The word here translated 
 servant was the usual name of a bonilman 
 or slave, and was thus a stronger word 
 than that translated minister in the pre- 
 34 
 
 ceding verse, denoting a humbler ser- 
 vice. Though it was generally applied 
 to involuntary service, it is often ap- 
 plied, as here, to that which is volun- 
 tary, Rom. 6 : 10 ; Eph. 6 : 6 ; 2 Pet. 1 : 
 1. He who would be first, let him en- 
 gage in the humblest service, and in the 
 most self-denying labors. 
 
 28. Jesus illustrates and enforces this 
 precept and principle by his own exam- 
 ple. He, the King of his kingdom, the 
 Head of the church, the Elder Brother, 
 voluntarily entered upon the greatest 
 humiliation and the most humble and 
 self-denying service, Phil. 2 : 7-11. 
 Son of 3Ian. The Messiah. See on 
 ch. 8 : 20. Came — to minister. He 
 took the form of a servant when he came 
 to save men (Phil. 2 : 7); he came to 
 serve or wait on others. Compare John 
 13 : 4, .5. It was true of his whole life 
 that he ministered to others. But, in 
 addition, at its close he gave his life 
 a ransom, his nunistration to and for 
 others extended even to the giving up of 
 life, it culminated in becoming obedient 
 unto death, PIdl. 2:8. A ransom was 
 the price paid to redeem one from death 
 (Exod. 21 : 30) or from slavery, Lev. 25 : 
 51. Men were slaves of sins, dead in 
 trespasses and sin, and condemned to 
 eternal death. Christ came to give his 
 life (John 10 : 18), which was not for- 
 feited by sin, a ransom for, in the stead, 
 of many. He gave his life in their place 
 as a substitute!! His death was a substi- 
 tution for their death. Many. The 
 multitude of the redeemed, Rev. 5:9; 
 7 : 4, 9. Many is in contrast with the 
 one life which he gave, Rom. 5 : 15, 17, 
 19. Here those are referred to who shall 
 enjoy the efficacy of the ransom, who 
 sliall be actually redeemed, ch. 26 : 28. 
 In 1 Tim. 2 : 6, ransom for all (in behalf 
 of all), the relation of Christ's atone- 
 ment and death to all men, its sufficiency 
 and its free offer to all, is presented, 
 Rom. 5 : 18. 
 
178 
 
 MATTHEW XX. 
 
 A.D. 30. 
 
 30 multitude followed him. And, behold, e two blind -36; Ep. i. 7; l 
 men sitting by the way side, when they heard that 34. i Pet! ]. is' 
 Jesus passed by, cried out, saying, Have mercy on 19.' 
 
 29-34. Jesus heals two blind men 
 NEAR Jericho, Mark 10 : 46-52 ; Luke 
 18 : So-43. 
 
 29. Jericho signifies "tlie fragrant 
 place," and was a city of Benjamin 
 (Josh. 18 : 21), situated about eighteen 
 miles uortli-east of Jerusalem, ana seven 
 miles west of the Jordan. It was found- 
 ed probably after the destruction of So- 
 dom, called "the city of palm-trees" 
 (Deut. 34 : 3), and famous for its roses and 
 balsam. It was the tirst city in Canaan 
 taken and destroyed by Joshua (Josh. 6 : 
 24-26), rebuilt live hundred years af- 
 terward by Hiel, (1 Kings 16 : 34), and be- 
 came distinguislied for'its school of the 
 prophets, and as the residence of Elisha, 
 2 Kings 2 : 18. Meanwhile, a new Jeri- 
 cho appears to have been built on a 
 neighboring site, Judg. 3 : 13; 2 Sam. 
 10:5; Josephus, Bell. Jud. iv. 8:2, 3. 
 From Josephus and 2 Kings 2 : 19-23, we 
 infer that the ancient city stood near 
 Elisha's fountain, supposed to be the 
 one now named Ain-es-Sultan, the 
 plain around whicli is now strewn with 
 ancient ruins and rubbish. Nearly two 
 miles south of this fountain, and near 
 the place where the road from Jerusalem 
 enters the plain, and on the baulcs of 
 Wady Kelt, stood the modern city, which 
 Herod the Great adorned with splendid 
 palaces and buildings. Ancient ruins 
 now mark its site. It lies on the direct 
 route from Perea to Jerusalem. Jericho 
 was second in importance only to Jeru- 
 salem, of the cities of Israel ; and was the 
 residence of a chief pubhcan, Zaccheus 
 (Luke 19 : 1), on account of the balsam 
 trade. Dr. Robinson found only a sin- 
 gle palm-tree remaining of the city of 
 the palms, and even that is said now to 
 be gone. Nearly the whole plain is now 
 waste and desolate, though the soil is 
 good. Rihah, a poor, miserable Arab 
 village of about two hundred inliabi- 
 tants, now stands on the plain, and is 
 about a mile and a half nearer the Jor- 
 dan than eitlier the ancient or later 
 Jericho. 
 
 Departed from Jericho. Was go- 
 ing Old of Jericho. With tliis agrees 
 Mark ; but Luke says (18 : 35), ,1s he ivas 
 come nigh unto Jericho. Tliis is one of 
 the most difficult point* in harmonizing 
 
 the Evangelists. Did we know the full 
 particulars, all would be plain. Some 
 little circumstances not related might 
 remove all apparent discrepancies. In 
 our ignorance of the details of our Sa- 
 vior's visit at Jericho, we may present 
 several ways which tlie learned have pro- 
 posed for harmonizing LulvC with Mat- 
 tliew and Mark: 1. There was an old 
 and a «€w Jericho. Jesus may have been 
 leaving one and approaching" the other. 
 The tirst two Evangelists may describe 
 the former act, while Luke describes the 
 latter. 2. There may have been two 
 miracles, one just before entering the 
 cit}', and one as he was leaving it, Luke 
 mentioning the former and Mark the lat- 
 ter ; and Matthew describing both under 
 one account. 3. One of the blind men 
 may have besought Jesus on his enter- 
 ing the city, but for some reason was 
 not answered; but at the departure of 
 Jesus, on the following morning, with a 
 companion he may have renewed the 
 appeal, when they both obtained a cure. 
 4. Jesus may have remained several days 
 at Jericho, during which time he would 
 naturally visit points of interest in the 
 vicinity. Compare Mark's language, 
 "They came to Jericho." The miracle, 
 therefore, might have been performed, 
 not when he was finally leaving Jericho, 
 but when he was occaMonalhj going out 
 of and returning to Jericho. " 5. Tlie 
 Greek verb in Luke, rendered to come 
 nigh, mav signify to he ?iear. See Sep- 
 tuagint, i Kings" 21 : 2; Deut. 21 : 3; 
 Jer. 23 : 23 ; Ruth 2 : 20 ; 2 Sam. 19 : 
 42. Thus, the language of Luke may 
 mean, while he was yet near the city, in- 
 cluding the idea expressed by Matthew 
 and Mark. No one need stumble on an 
 ajiparent discrepancy like this when we 
 can conceive of so many ways of ex- 
 plaining it. The second and fifth expla- 
 nations are, however, the least satisfac- 
 tory. But see Clark's Harmony, (J 129. 
 
 A s:reat multitude. Jericho would 
 be full of people who were going up to 
 Jerusalem to attend the Feast of the 
 Passover. The number would be greatly 
 increased by those coming from Galilee 
 by the way of Perea, to avoid passing 
 through Samaria. 
 
 30. "Two blind men. Mark and 
 
A.D. 30. 
 
 MATTHEW XX. 
 
 219 
 
 31 
 
 us, O Lord, thou son of David ! And the multi- 
 tude rebuked them, because they should hold their 
 peace. '' But they cried the more, saying. Have 
 33 mercy on us, O ' Lord, thou son of David ! And 
 Jesus stood still, and called them, and said, What 
 
 33 will ye that I shall do unto you ? They say unto 
 
 34 him. Lord, that our eyes may be opened. ^ So 
 Jesus had compassion o)i them, and touched their '' ch. 15. 32. 
 eyes; and immediately their eyes received sight, 
 
 and they followed him. 
 
 « ch. 26. 28 ; Ro. 5. 
 
 ]5-19;Heb.9.28. 
 ' Mk. 10. 40; Lk. 
 
 18. 35. 
 e ch. 9. 27-.31. 
 h Gen. .32. 2(5; Lk. 
 
 18. 1; Col. 4.2; 
 
 1 Thes. 5. 17. 
 1 Ps. 119. 18;Eph. 
 
 1. 17^19. 
 
 Luke speak only of one. But the two 
 includes the cue, and the one does not 
 exclude the two. See a similar case of 
 tlie demoniacs of Gadara, ch. 8 : 28. 
 One of them, Bartiraeus, was perliaps 
 the more prominent iudividual, and ge- 
 nerally known. Thus we may suppose 
 Mark and Luke to narrate the miracle 
 performed on liim, while they pass un- 
 noticed that performed on tlie other, 
 wlio may liave been a person of no pro- 
 minence, and scarcely known, or per- 
 haps an entire stranger in that vicinity. 
 Matthew, who was "present with Jesus 
 on that journey, speaks of tlie two just 
 as the scene appeared to him as an eye- 
 witness. Jesus passed by. The 
 great prophet of Galilee, the miracle- 
 worker, whose name had become fami- 
 liar to the sick and afflicted of Palestine. 
 Sou of David. The royal descendant 
 of David, and the successor to his 
 throne ; the Messiah, ch. 22 : 42. See 
 on ch. 9 : 27. Rebuked them. Ad- 
 monished them sternly that they should 
 be silent. Because they should, 
 etc. Rather, That they might hold their 
 peace. They would not have Jesus an- 
 noyed or interrupted in his journey, nor 
 did they care to be disturbed with the 
 cries of these two poor blind men. 
 They did not, probably, object to the 
 title Son of David., for they were doubt- 
 less the same in part who themselves 
 soon after applied it to him, ch. 21 : 9. 
 They cried the more. The rebuke 
 of the multitude only aroused their ear- 
 nestness, for they believed that Jesus 
 would be willing to heal them. It was 
 a trial of their faith. They saw the difti- 
 culties of their situation, and faith in the 
 ability and willingness of Jesus to open 
 their eyes excited them to surmount 
 every barrier, and to cry "Have mercy 
 on us," etc. A good illustration of the 
 sinner seeking of Jesus the salvation of 
 his soul. 
 
 32, 33. Jesus stood still at the be- 
 lieving and importunate cry of these 
 blind suppliants. He publicly recog- 
 nizes the title. Son of David, as applied to 
 himself. He now asks what they desire 
 him to do. They had asked a general 
 petition ; he would now call forth their 
 particular and special request. Faith 
 brings to Jesus particular objects of de- 
 sire. Thus they ask that their eyes may 
 be opened. 
 
 34. So Jesus had compassion, 
 etc. Rather, And Jemis, moved with co/n- 
 passioti, touched their eyes. His pity was 
 excited ; their faith was suflBcient (Mark 
 7 : 52 ; Luke 18 : 42) ; and yearning over 
 them with complaisant compassion, he 
 touched their eyes and they received 
 sight. Followed him. Mark adds, 
 "In the way;" and Luke, "Glorifying 
 God." Thus we may suppose them go- 
 ing on with the joyous multitude m 
 their festive journey, ascending through 
 that wild and desolate region between 
 Jericho and Jerusalem. 
 
 Remarks. 
 
 1. Christ calls upon sinners to enter 
 and to labor in his kingdom, vers. 1, 3, 
 5; Jer. 7 : 2.5; Pro v. 8 : 1-16; Rev. 22 : 
 16, 17. 
 
 2. Whoever labors for Christ will get 
 his wages, vers. 1, 4, 8, 9; Ps. 19 : 11 ; 
 Matt. 6 : 33 ; Heb. 6 : 10 ; 1 Cor. 3 : 14, 
 1.5 ; Rev. 22 : 12. 
 
 3. He is an idler in God's service, and 
 a slave to sin, who has not repented and 
 believed on Christ, ver 4 ; Prov. 19 : 15 ; 
 Ezek. 16 : 49 ; Jolm 6 : 28, 29 ; 8 : 24. 
 
 4. There can be no excuse for idle- 
 ness when there is so much to do in 
 Christ's kingdom and service, ver. 6; 
 Eccle. 9 : lO"; John 9:4; Eph. 5 : 16 ; 
 Col. 3 : 12-14; 4 : 5; 2 Thess. 3 : 11, 12. 
 
 5. Let us beware of a hireling spirit in 
 
280 
 
 MATTHEW XX. 
 
 A.D. 30. 
 
 Christ's service, and of doing his work 
 grudgini^ly, vcrri. 10-12; 2 Cor. 8 : 12; 
 9 : 6, 7 ; Eph. : 5, 6. 
 
 6. Christ at the judgment will take 
 into account not merely the iinu!, but 
 also the manner and quality of our ser- 
 vice, vers. 10, 12 ; Luke 19 : 16-19 ; Rom. 
 2 : 6, 7. 
 
 7. Christ is a righteous sovereign, and 
 will dispense his rewards of free grace 
 according to his own good pleasure, with 
 injustice to none, vers. 13-1.5 ; Ps. 19 : 
 9; 14.5 : 17; Jer. 12 : 1 ; 1 John 2:1; 
 Rev. 4 : 11 ; 16 : 17. 
 
 8. We should not munnur at the dis- 
 pensations of grace and Providence, nor 
 envy the position of others in Christ's 
 kingdom, vers. 13-15; 1 Cor. 10 : 10; 
 Phil. 4 : 11-13 ; 1 Tim. 6 : 6. 
 
 9. Many who are first in advantages 
 are the last to be converted. And many 
 Christians who are tirst in privileges in 
 this world will, in the world to come, 
 fall below their less privileged brethren, 
 ver. 16. 
 
 10. Christ chooses from among his fol- 
 lowers those who shall perform special 
 work and enjoy special honors, ver. 16 ; 
 Acts 9 : 15 ; 10 : 41. 
 
 11. It is possible for sinners to be 
 saved at any period of life; but this 
 should not lead them to put off repen- 
 tance till old age. Notice that no one 
 was called to labor after the eleventh 
 hour, vers. 1-16. 
 
 12. How wonderful the grace and com- 
 passion of Jesus, and his willingness to 
 suffer, as exhibited by his going up to 
 Jerusalem when he knew what was to 
 befall him there, vers. 17-19 ; Luke 12 : 
 50 ; Jolin 12 ; 27, 28 ; Rom. 5 : 6. 
 
 13. Prejudice and a false education 
 may prevent us from understanding the 
 teachings of Sci'ipture. We need the 
 enlightening influence of the Spirit to 
 fully understand tlie plainest doctrines 
 of the Gospel, vers. 17-19 ; Luke 18 : 34 ; 
 24: 45; John 12: 16; 16 : 13. 
 
 14 Parents often, through ignorance 
 and pride, seek places of worldly dis- 
 tinction for their children, which, if ob- 
 tained, would prove very injurious to 
 their souls, ver. 20. 
 
 15. Christians are too prone to be ac- 
 tuated with a sjjirit of worldly ambition. 
 This spirit was thrice strikingly exhibit- 
 ed in the ease of the disciples, vers. 21, 
 32, 24 ; ch. 18 : 1 ; Luke 22 : 24. 
 
 16. If we seek the highest places in 
 
 Christ's kingdom, we must count the 
 cost, knowing that they are attained 
 only through the deepest humility and 
 suffering, vers. 22, 23; Acts 14 : 22; 
 Rom. 8': 17; 2 Tim. 2 : 11, 12; 2 Cor. 1 : 
 5-7 ; Col. 1 : 24. 
 
 17. An ambitious and domineering 
 spirit is unbecoming the church of 
 Christ, and should not be exercised 
 among its membership, ver. 25 ; John 
 13 : 13-17; Rom. 12 : 10; 2 Cor. 1 : 24; 
 James 3 : 1 ; 1 Pet. 5 : 3-.5 ; 3 John 9. 
 
 18. Humility is a foundation grace, 
 and is necessary to true usefulness, vers. 
 26, 27; Luke 18, 14 ; 1 Pet. 5 : 5. 
 
 19. Christ's suflerings and death were 
 vicarious or substitutional, ver. 28 ; Isa. 
 53 : 10, 11 ; Dan. 9 : 24-26; John 10 : 11 ; 
 2 Cor. 5 : 21 ; Gal. 3 : 13, 14; Tit. 2 : 
 14 ; Heb. 9 : 28 ; Rev. 5 : 9. 
 
 20. Sinners are blinded by sin. They 
 do not spirituall}' discern Jesus or his 
 truth, ver. 30 ; Jer. 5 : 21 ; John 1 : 5 ; 1 
 Cor. 2 : 14 ; 2 Cor. 3 : 15 ; 4:6. 
 
 21. Sinners should call on Jesus to 
 open their blind eves, ver. 30 ; Ps. 119 : 
 18; Isa. 42 : 7; Luke 4 : 18; John 8 : 
 12 ; 9 : 39 ; 2 Cor. 3 : 14 ; Rev. 3 : 18. 
 
 22. Siimers sliould improve present 
 opportunities while Jesus is yet gra- 
 ciously near, and before their blindness 
 becomes forever fixed, ver. 30; Isa. .55: 
 6 ; Ps. 6.» : 3; Isa. 44 : 18 ; Acts 28 : 2.5- 
 27. 
 
 23. They who are seeking spiritual 
 siglit will meet with obstacles and op- 
 position from the world ; but this 
 sliould only excite them to greater im- 
 portunitv, lest they fail of a cure, ver. 
 31 ; Luke 11 : 5-10"; Acts 2 : 40. 
 
 24. The sinner has no plea but mercy 
 for the sake of Jesus, ver. 31 ; Luke 18": 
 13. 
 
 25. The compassion of Jesus is in- 
 finite. He pauses, as it were, to attend 
 to the impoitunate cry of the sinner, 
 ver. 32 ; Mark 10 : 49. 
 
 26. The seeker after Jesus, as well as 
 the Christian, should come to him with 
 definite requests, vers. 32, 33 ; Acts 8 : 
 22; Phil. 4 : 6. 
 
 27. Jesus will open the eyes of the 
 blind as they send up the prayer of 
 faith, ver. 34; ch. 21, 22; Isa. 29; 18, 
 19 ; Acts 9 : 11, 18. 
 
 28. They who are made to spiritually 
 see will follow Jesus, ver. 34 ; Luke 14 : 
 27; John 15: 14. 
 
A.D. 30. 
 
 MATTHEW XXI. 
 
 281 
 
 XXI. 
 
 Our LorcCfi ])uhlic entry into Jerusalem. 
 AND ' when they drew nigh unto Jerusalem, 
 
 and were come to Bethphage, unto '" the mount of 
 
 ' Mk. 11. 1; Lk. 
 
 19. 29: John 12. 
 
 12. 
 "Zee. 14.4. 
 
 CHAPTER XXI. 
 
 With tliis chapter Matthew beo:ins his 
 acfount of the last public ministry of 
 Jesus at Jerusalem, and the wiiidiug up 
 of his prophetic ministrj' on earth. Tlie 
 six days, corresponding remarkably with 
 tlie si.\ days of creation, whose liistory 
 is al)out to be narrated form an era in 
 all time and eternity ; " a world was re- 
 created, and the last fearful efforts of 
 the rulers of its darkness met, quelled, 
 and triumphed over for evermore." 
 
 1-11. The triumphal entky of Je- 
 sus INTO Jerusalem, Mark 11 : 1-11 ; 
 Luke 19 : 29-44 ; John 12 : 1, 12-19. 
 
 1. And when. John sa3's, "Jesus, 
 six days before the Passover, came to 
 Bethany." The isixdays may include, or 
 exclude, both the day of his arrival at 
 Bethany and the day of the paschal sup- 
 per; or it may include one and exclude 
 the other. It accords better with later 
 Greek usage to include the former and 
 exclude the latter. It was six days before 
 the Passover. The Passover began with 
 the evening closing the fourteenth — that 
 is, the tifteenth — day of Abib (Exod. 
 12 : 2 ; 13 : 4 ; Lev. 23 : 5, 6), or Nisan, 
 as the month was afterward called (Esth. 
 3 : 7). Six days before would, therefore, 
 be the ninth ; and as Jesus was crucified 
 on Friday, the day which began with the 
 paschal supper, his arrival at Bethany 
 must have been on the Saturday pre- 
 vious. We can not suppose, however, 
 that Jesus and his company would have 
 traveled from Jeiicho on the Jewish Sab- 
 bath. We must, therefore, conclude 
 that they performed their journey on 
 Friday. It is possible that they were too 
 late to arrive at Jerusalem before the 
 Sabbath, which l)egan at sunset on Fri- 
 day; and that, therefore, they tarried near 
 the Mount of Olives, and observed the 
 day quietly in their tents. At the same 
 time Jesus could have gone to Bethany, 
 arriving there at sunset, or a little after, 
 on Friday evening, and, after spending 
 the Sabbath witli Mary, Martha, and 
 Lazarus, could have rejoined the com- 
 pany on Sunday, and with them entered 
 Jerusalem. 
 
 Unto Jerusalem, The goal of 
 their journey, on their route from Jeri- 
 
 cho. On Jerusalem, see on eh. 2 : 1. 
 Bethphage. Mark and Luke say, 
 
 "To Bethpliage and Bethany," implying 
 that the two places were near to each 
 other. The former name means the 
 2)lace of figs; the latter, according to 
 some, the place of (latex ; but according to 
 others, the place of sorrow. The site of 
 Bethphage is unknown. According to 
 Mark (11 : 1), where the places seem to 
 be named from west to east, Bethphage 
 Avould appear to be between Jerusalem 
 and Bethany. But according to Luke 
 (19 : 29), Bethphage would seem to have 
 been reached before Bethany in the 
 journey from Jericho, and hence a little 
 east of Bethany. Hence it is better to 
 suppose that the direct route from Jeri- 
 cho passed through Bethphage, and not 
 through Bethany, a little south and west 
 of the latter; so that those traveling 
 from Jericho would come to Bethphage 
 tirst, and would turn ofl' from thence to 
 Bethany, if they should desire to visit 
 that place. See further, on this verse 
 and the next. 
 
 The Mount of Olives. Literally, 
 The Mount of the OUres, being descriptive 
 of the olive trees which grew thereon. 
 Olive trees still grow there, but less 
 thickly than of old. Compare 2 Sam. 
 15 : 30; Neh. 8 : 15; Ezek. 11 : 23; 
 Zech. 14 : 4. It is also called Olivet 
 (Acts 1 : 12), a place set with olives, an 
 olive-yard. This mount is the high ridge 
 east of Jerusalem, and parallel to the 
 city, and separated from it by the valley 
 of the Kidron. The top is notched with 
 three summits, the middle one of which 
 is the highest, being about 2600 feet 
 above the'Moditcrranean, 560 feet above 
 the bed of the Kidron, 200 feet above 
 the highest part of the city, and about 
 half a mile from the city wall. The 
 southern summit, which is lower than 
 the other two, is called the " Mount of 
 OfTense," and also "Mount of Corrup- 
 tion," because Solomon and some of the 
 later kings defiled it by idolatrous wor- 
 ship. Three paths lead over the Mount 
 of Olives, the middle one directly to Be- 
 thany, wiiich is situated on the eastern 
 slope. The one further to the south 
 passes a little to the right of that vil- 
 lage, and is the road to Jericho. Geth- 
 
282 
 
 MATTHEW XXI. 
 
 A.D. 30. 
 
 Olives, then sent Jesus two disciples, saying unto 
 them. Go into the village over against you, and 
 straightway ye shall find an ass tied, and a colt 
 with her : loose them, and bring them unto me. And 
 if any man say aught unto you, ye shall say. The 
 Lord hath need of them ; and straightway he will 
 send them. All this was done, that it might be 
 fulfilled which was spoken by the prophet, saying, 
 
 semane laj'just at the western foot of 
 Olivet. 
 Jesus sent two disciples. Who 
 
 we are not informed. Compare Mark 
 14 : 13 and Luke 32 : 8. Sunday morn- 
 ing had come. The company prepare to 
 enter Jerusalem. They are increased by 
 a great multitude, who had come up to 
 the feast, and had heard that Jesu.s was 
 coming to Jerusalem, John Vl : 9-13. 
 
 3. The village over against you. 
 Bethphage. Abcjut one third of a mile 
 west of Bethany, and about two hun- 
 dred yards to the south of the road, is au 
 ancient site. It is separated from Be- 
 thany by a low ridge and a deep glen. 
 If this site marks the position of Beth- 
 phage, then Jesus, on gaining the top of 
 this low ridge, was jilst opposite to that 
 place, and could say, "Go into the vil- 
 lage over against you." — J. L. Porter, 
 AkTiinder'' ii Kitlo\s Ci/clo. 
 
 An ass tied, and a colt with her. 
 The otlier Evangelists speak only of the 
 colt, and Mark and Luke add, " Whereon 
 never man sat," a fact which especially 
 showed its fitness for a religious use, be- 
 ing ceremonially pure and unblemished, 
 Deut. 31 : 3. The colt only was needed, 
 and the ass would naturally follow. 
 The other Evangelists do, therefore, no 
 violence to truth in speaking only of the 
 colt. Matthew has occasion to speak 
 of both the ass and colt, as he is about 
 to show a remarkable fultillment of pro- 
 phecy, wherein both animals are men- 
 tioned. 
 
 3. Say aught unto you. Make 
 any objection, or ask you why you loose 
 the ass and colt. Thus, according to 
 Mark, " Certain of those that stood 
 there," and according to Luke, " The 
 owners thereof," did question them 
 when they were loosing the colt. The 
 owners may have been a man and his 
 sons, the members of a family, to whom 
 the ass and colt belonged. The Lord 
 hath need. Lord may refer to the 
 Lord Jehovah, or to Jesus as the King 
 
 Messiah. Compare Mark 1:3; 5 : 19 ; 
 13 : 20. The two meanings really unite 
 in Jesus ; he was both Jehovah and 
 Christ. Compare Acts 3 : 3(3. What the 
 owners would understand by the expres- 
 sion is another question from what was 
 the full meaning in the mind of Jesus. 
 They most probably understood that Je- 
 sus, as the Messiah, wanted the beasts 
 for a temporary use in the Lord's ser- 
 vice. They were, probablj', acquainted 
 with Jesus, and quite likely joined the 
 multitude in shouting, Hosanna to the 
 Son of David. Tlieir friendliness to him, 
 and their willingness to accommodate 
 him, is evident from the declaration of 
 Jesus, " And straightway he Avill 
 send them." All this was divinely 
 arranged. Jesus knew that he was per- 
 fectly welcome to the use of these ani- 
 mals. As the King, Messiah, he could 
 claim their service. Compare 1 Sam. 8 : 
 10. As Jehovah, they were his, Ps. 50 : 
 10. The singular number he refers to 
 any one who might say aught, and really 
 decides nothing, as to whether the ani- 
 mals were owned by one or more. Prac- 
 tically, all difficulty is solved by suppos- 
 ing a man and his sons, or family, as in- 
 terested in the property. 
 
 4. Matthew and John refer to the 
 event as a fultillment of prophecy, which 
 reveals a marked characteristic of the 
 Gospel of the former. See on ch. 13 : 
 17. Jesus did this in order that pro- 
 phecy might be fulfilled; but back of 
 prophecy there was a reason for what he 
 did. The time had come for him io 
 claim and receive Messianic honors, and 
 this he could not well do on foot in a 
 procession. He therefore rides in tri- 
 umph. The act itself, riding in triumph 
 into Jerusalem on a colt of an ass, was 
 significant, appropriate, and suited to 
 the nature of Christ's kingdom. The 
 horse was an animal of pride and war, 
 the ass of humility and peace. Thus Je- 
 sus publicly claimed and received honors 
 as the Messiah; yet not as a proud. 
 
A.D. 30. 
 
 MATTHEW XXI. 
 
 283 
 
 Ps. 2. 6; Jer. 23. 
 5 ; Zee. 9. 9 ; 
 Matt. 11. 29. 
 
 5 ° ' Tell ye the daughter of Sion, Behold, thy King 
 Cometh unto thee, meek, and sitting upon an ass, 
 and a colt the foal of an ass.' 
 
 6 " And the disciples went, and did as Jesus 
 
 7 commanded them, and brought the ass, and the 
 colt, and p put on them their clothes, and they set ^ ^ ^* ^- ^-^^ 
 
 ' Mk. 11. 4. 
 
 worldly monarch, but as the Prince of 
 Peace. His meekness and lowliness in 
 thus entering Jerusalem was in harmony 
 with the nature of his kingdom, and in- 
 consistent witli tlie views of some ra- 
 tionalistic interpreters, that Jesus really 
 designed to head a military movement, 
 and, delivering the Jews from the Ro- 
 man yoke, become a temporal monarch. 
 How unfounded the last supposition is, 
 appears from the facts that the multi- 
 tude was without amis, and that the 
 Roman authorities failed to take auj- no- 
 tice of the triumphal procession as in 
 any degree wrong or disloyal. Many of 
 the ancient interpreters symbolized the 
 ass and the colt. Thus, Justin Martyr 
 makes the former to represent Judaism 
 under the law ; and the latter, untamed 
 heathenism. Chrysostom, and others 
 likewise, make the ass, accustomed to 
 burdens, a sjTubol of the synagogue un- 
 der the yoke of the law, and the colt of 
 the Gentiles, as untamed and unclean be- 
 fore Christ sat upon them and sanctified 
 them. Lange suggests the contrast be- 
 tween the old theocracy and the young 
 church. But such allegorizing specula- 
 tions should be cautious]}' received. By 
 the prophet. Tfirough the projiltd, 
 Zechariah, 9 : 9. The fulfillment of this 
 prophecy did not occur to the disciples 
 at the time ; but they understood it as 
 fulfilled in Jesus after he was glorified, 
 John 12 : 16. The language of the pro- 
 phet is quoted freely, and such portions 
 of it as was now most manifestly ful- 
 filled. With the first clause of this quo- 
 tation compare Isa. 62 : 11. 
 
 5. Daughter of Zion. Zion was 
 that part of Jerusalem where David, and 
 the kings after him, dwelt. Zion here 
 represents Jerusalem and its inhabitants. 
 Spiritually, it represented the pious part 
 of the Jewish people. Meek and sit- 
 ting, etc. Rather, Me£k and mounted 
 on an ass. His meekness and gentle- 
 ness is shown by his being mounted on 
 an animal used, not in war, but in the 
 peaceful pursuits of life. And a colt. 
 More exactly, And upon a colt ; which is 
 explanatory of the clause preceding. 
 
 showing what the ass was on which ha 
 rode, and might be rendered. Yea, upon 
 a colt, etc. A foal of an ass. Lite- 
 rally, The son of a beaut of bnyden.. The 
 ass is here described by its use as a 
 bearer of biirdens, and was doubtless 
 thus characterized to mark the more 
 clearly the condescension of Jesus in 
 riding upon its colt. He rode not upon 
 the horse, which the Scriptures invari- 
 ably associate with the idea of war (Ex. 
 15 : 21 ; Ps. 76 : 6 ; Prov. 'j1 : 31 ; Jer. 
 8:6); nor upon the king's mule (1 
 Kings 1 : 33, .38, 44) ; but upon the hum- 
 ble, laboring ass. Not upon one which 
 had been kept for the use of royalty ; but 
 upon a colt of one which was used in 
 hard labor, and for the carrying of bur- 
 dens. The ass, however, was used by 
 persons of the highest rank. Judges 5 : 
 10 ; 10 : 4. Besides, the kings of Israel 
 were forbidden to multiply horses to 
 themselves. Dent. 17 : 16. 
 
 6. The disciples went and did, 
 etc. Mark (11 : 4-6) relates in detail 
 their going and obtaining the colt. 
 
 7. Put on them their clothes. 
 In place of saddles the disciples cast 
 upon them their outer gamients or man- 
 tles. They set him thereon. Ac- 
 cording to the oldest manuscripts, and 
 highest critical authorities. He sat there- 
 on. Both animals are mentioned. Mat- 
 thew speaks in a general and no uncom- 
 mon way, putting the whole for a part. 
 It is a foolish cavil to make the Evan- 
 gelist say that Jesus rode them both at 
 once. He may possibly have ridden 
 them alternately ; but this is not the ne- 
 cessaiy or probable meaning of the 
 words. Mark and Luke are more ex- 
 plicit in speaking of the colt alone. 
 Whether the ass followed by natural in- 
 stinct, or was led by one of the disciples, 
 Jesus equally directed both animals, and 
 both were intended for his use, and were 
 in his service. The one he actually rode ; 
 the other formed a royal relay, but was 
 not probably needed in the short journey 
 of less than two miles into Jerusalem. 
 
 8. A very great multitude. Ra- 
 ther, Most of the multitude, in contrast to 
 
284 
 
 MATTHEW XXI. 
 
 A.D. 30. 
 
 8 A»»2. thereon. And a very great multitude spread "i Le. 23. 40 ; John 
 their garments in the way; i others cut down " ' 
 branches from the trees, and strewed them in the 
 
 9 way. And the multitudes that went before, and 
 that followed, cried, saying, "■ Hosanna to the son 
 of David ! ^ Blessed is he that comcth in the name 
 of tlie Lord ! Hosanna in the highest ! 
 
 10 ' And when he was come into Jerusalem, all the 
 
 Ps. 118. ai-26. 
 Ch. 23. 39. 
 
 ' Mk. 11. 15; Lk. 
 19. 45; John 2. 
 13, 15. 
 
 the othem who strewed the branches of 
 pahii-trees in the way, John 11 : 13; 
 Mark 11 : 8. As the disciples had spread 
 their outer garments on tlie beasts, so 
 the multitude spread theh-s in the vmy. 
 This was a royal honor, •-' Kings 9 : 13. 
 Robinson mentions an instance wliich 
 he saw in Bethlehem, when the people 
 spread their garments under the feet of 
 the EngUsh consul, whose aid they were 
 imploring. The palm branches were 
 symbols of joy and victory. Lev. ^3 : 40; 
 Rev. 7 : 9. 
 
 9. That went before and that 
 followed. Probably they who liad 
 come out from Jerusalem to meet him 
 went before him, and the company who 
 liad come with him from Jericho fol- 
 lowed behind liim. The shouts of wel- 
 come and of praise doubtless began with 
 the disciples around Jesus, and was 
 caught by the multitude before and be- 
 hind. Compare Mark 11 : 9; Luke 19 : 
 37. Hosanna. The first two words 
 of Ps. 118 : -'5. A Hebrew phrase of 
 two words, meaning save now, and used 
 in triumpliant acclamation and joyful 
 greeting. It is here an expression of 
 joy and of triumpliant gratulation, in- 
 cluding an invocation of blessings on 
 Jesus, the royal descendant of David, 
 the King-Messiah. Compare 1 Kings 1 : 
 34. Son of David. The Messiah. 
 See on ch. 9 : 27. Blessed is he, etc. 
 From Ps. 118 : 2-5, 26, which were pro- 
 jihetical of the Messiah, and came to be 
 appUed to him by the Jews. He was 
 the one that was to come, ch. 11 : 3. 
 Compare Heb. 10 : 37. The multitude, 
 very like, uttered tliese words respon- 
 sively, interspersed with Hosannas. 
 Blessed, favored of God with divine 
 and roj'al honors. In the name. By 
 the authority, and as the ^lessiali (the 
 anointed) of Jehovah. Hosanna in 
 the highest. Variously understood to 
 nie.in in the highest strains, or in the 
 highest regions, that is, heaven. The 
 latter may mean ratified by God in hea- 
 
 ven, or repeated by angels in heaven. 
 The general idea is ; Let our hosannas 
 be in the highest degree realized, re- 
 sponded to, and ratitied in heaven. The 
 118th Psalm, according to Jewish tradi- 
 tion, was one of the psalms sung at the 
 Passover. Luke (19 : 37) informs us 
 that this took place just at the descent 
 of the Mount of Olives, that is, just as 
 he began to descend the mount. 
 
 It is probable that thus early all the 
 open ground near the city, including the 
 sides of Olivet, were being occupied with 
 the tents and temporary structures of 
 the multitude, wlio were assembling 
 from all parts of the country to cele- 
 brate tlie Passover. Joscphus spealvs of 
 the number of paschal lambs slain as 
 256,500, and, estimating twelve persons 
 to each lamb, we have about three mil- 
 lions in attendance. Josepli. Jewish War, 
 vi. 9, 3. See on ch. 26 : 25. 
 
 According to Luke and John (12 : 17, 
 18), the people met Jesus with these 
 royal lionors, "boldly and enthusiastically, 
 because of the miracles they had seen, and 
 especially because of the raisingof Laza- 
 rus. Luke also adds that the Pharisees 
 wislied Jesus to rebuke the applause ; and 
 also that Jesus, when he came near and be- 
 held the city, wept over it. He proba- 
 bly came by tlie road over the southern 
 summit of the Mount of Olives. He pro- 
 ceeded in the descent till he came to the 
 spot where, it is said by travelers, the 
 whole city would burst into view. 
 While the multitude continue to shout 
 his honors, he now weeps over the wick- 
 ed and unbelieving city. 
 
 10. All the city Avas moved. 
 The lohole city. The mass of the people 
 living in Jerusalem. The excitement 
 was great ; it spread and became gene- 
 ral. The people who had come out of 
 the city to meet Jesus were composed 
 mostly of those who liad come up to the 
 feast, John 12 : 13. The question, Who 
 is this ? was one of surprise, not neces- 
 sarily implying ignorance, for Jesus was 
 
A.D. 30. 
 
 MATTHEW XXI. 
 
 285 
 
 "ch. 16. 13, 14; 
 
 Lk. 7. 16. 
 " ch. 2. 23; John 
 
 6. 14; 7. 40; 9. 
 
 17. 
 
 11 city was moved, saying, Who is this? And the 
 multitude said, " This is Jesus, "" the prophet of 
 Nazareth of Galilee. 
 
 The cleansing of the temjde ; the curse of the barren 
 fig-tree. 
 
 13 >' And Jesus went into the temple of God, and ''Mk. ll. 15; Lk. 
 cast out all them that sold and bought in the f^-if. ' "^°'^" ^' 
 
 known in Jerusalem. Compare 1 Sam. 
 17 : 5.5, 58. But he had heretofore en- 
 tered the city quietly and on foot ; now 
 on an ass and in a triumphal procession. 
 Notice the contrast between the ques- 
 tion and the acclamations of the euter- 
 inj;- multitude. The people of tiie city 
 share but little in their enthusiasm. 
 There may have been something of scorn 
 mingled with wonder. 
 
 11. This is Jesus, the prophet of 
 Nazareth. According to the oldest 
 manuscripts, Tim is the itrophet Jesits, 
 from Nazareth of Galilee. The multi- 
 tude do not call him Messiah, or king, 
 but prophet, in their answer to the peo- 
 ple of Jerusalem. They had been an- 
 nouncing him as the Messiah, and this 
 the people had heard. The question 
 was. Who is this, thus coming in tri- 
 umph, and ]iroclaimcd as the Son of 
 David, the Messiah? And the answer 
 distinguishes him by his name, charac- 
 ter, and the like. He is the prophet Je- 
 sus, so well known, from Nazareth of 
 Galilee. See verse 46 ; Mark 6 : 15 ; 
 Luke 7 : 16; 24 : 19. There was, per- 
 haps, some provincial and local pride in 
 the answer. 
 
 Mark here adds that Jesus entered the 
 temple, and, having looked around on all 
 things, the evening being come, he went 
 out to Bethany with the twelve. Com- 
 pare John r~* : 36. Here, too, should 
 come in John's account of certain 
 Greeks who desired to see Jesus, John 
 12 : 20-36. It should not be overlooked 
 that on this very day of his triumphal 
 entrance into Jerusalem, the tenth of 
 Nisan, the paschal lamb was set apart 
 for its offering on the fourteenth, Exod. 
 12 : 3. Thus may we not behold in the 
 events of the day the setting a])art of 
 Jesus the great and true paschal lamb, 
 preparatory to his sacrifice '? 
 
 13-17. Jesus in the temple : casts 
 OUT THE TRAFFICKERS, performs mira- 
 cles, and defends the children in their 
 ioyful acclamations, ?Iark 11 : 1S^19; 
 Luke 19: 45, 46, 
 
 13. John relates a similar cleansing of 
 the temple at the first Pa^soAcr of our 
 Lord's ministry, three years bcl'oic this, 
 John 3 : 14-17. It was appropriate that] 
 Jesus should thus exercise his power asi 
 the Messiah, especially at the opening: 
 and at the close of his public ministry.! 
 It betrays great folly to suppose the one 
 related by John to be identical with that 
 related by the other Evangelists. There 
 certainly would have been no unfitness 
 in Jesus cleansing the temple often in- , 
 stead of only twice. The reason why the ' 
 first three Evangelists (iniitted the first 
 cleansing, is doubtless found in the fact 
 that it took place lief ore the opening of 
 his Galilean ministry, which forms the 
 principal subject of their Gospels. John, 
 however, gives an account of it, because 
 he supplemented the other Gospels, and • 
 gives principally the Judean ministry of \ 
 Jesus, paying special attention to that ] 
 portion of his ministry in Judea before i 
 the imprisonment of John, and the com- i 
 mcnccment of his ministry in Galilee. 
 
 From Matthew's account, it would 
 seem that the cleansing of the temple 
 took place on the day of our Savior's 
 triumphal entry into the city, and with 
 it the general account of Luke would 
 seem to agree. But Mark is very explicit, 
 in relating that upon that day j"^esus went 
 into the temple and looked around on 
 all things, and it being evening, he went 
 to Bethany, and that the next day he re- 
 turned, cursing the fig-tree on his way, 
 and drove out "the tradei-s from the tem- 
 ple. There is no great objection to sup- 
 posing that Jesus drove them out on the 
 afternoon of his public entry; and that, 
 finding others there the following day, 
 he repeated the act. Yet I do not con- 
 sider such a supposition really neces- 
 sary. Matthew often groups together 
 things, such as miracles, discourses, and 
 circumstances, without strict regard to 
 chronological order. Thus here, in verses 
 13-33 he groups together certain notable 
 deeds of Jesus ; and then, with verse 23, 
 begins to relate his teaching. But Mark. 
 
286 
 
 MATTHEW XXI. 
 
 A.D. 30. 
 
 temple, and overthrew the tables of the ^ money- ' Deu. 14. 24-26. 
 changers, and the seats of them that sold * doves ; " ^^- 1- '^^^■ 
 
 going more into detail in relating the 
 doings of Jesus, describes the expulsion 
 of the traffickers in the order of time. 
 
 Temple of God. The word here 
 translated temple, denotes sa'^recL a sac- 
 red, consecrated place, and is applied to 
 the whole sacred inclosure of courts and 
 buildings, including the temple in its 
 strict and proper sense, which is ex- 
 pressed by another word in such passa- 
 ges as ch. 23 : 35 ; '27 : .51. The temple 
 stood on a rocky eminence, the hill Mo- 
 riah, on the eastern part of the city, 
 north-east of Zion, from which it was 
 separated by a valley. Here, it seems, 
 that Abraham was about to offer up 
 Isaac (Gen. 33 : 1, 2), and David interced- 
 ed for his people at the threshiug-iloor 
 of Araunah, 2 Sam. 24 : 16-2.5; 2 Chron. 
 3:1. On three sides of this hill walls 
 of huge stone were built up from the 
 bottom, and filled in with cells, or earth, 
 60 as to form a large area on which to 
 erect the temple. These walls remain to 
 this day, and in some places, toward the 
 south, are stiU sixty feet in height. The 
 first temple was buUt- by Solomon, com- 
 menced B.C. 1011, and finished B.C. 1001; 
 and was burned down B.C. 588. The se- 
 cond temple was commenced under Ze- 
 rubbabel B.C. 53i, and completed under 
 Ezra B.C. 516. The temple of Herod, 
 which might indeed be styled the third 
 temple, since it was the rebuilding and 
 enlarging of the second, was commenced 
 about fifteen years before the birth of Je- 
 sus — about B.C. 30 of our common era, 
 and in a year and a half the temple proper 
 was finished by priests and Levites. The 
 out-buildings "and courts required eight 
 years. But some building operations con- 
 tinued long after in progress, and to tliese 
 the Jews had reference when they said. 
 " Forty-and-six years was this temple in 
 building, John 2 : 20. According to Jo- 
 sephus, the whole sacred inclosure was 
 a half-mile in circumference. Many 
 ancient copies omit of God. 
 
 Tlie temple proper consisted of two 
 parts ; the holy of holies, containing the 
 ark, the lid of which was the mercy-scat ; 
 and the holy place, a vail separating it 
 from the holy of holies, where were the 
 golden candlestick, the table of show- 
 bread, and the altar of incense. Before 
 the door of the temple stood the great 
 brazen altar of burut offerings, and 
 
 around the temple was a court or inclo- 
 sure, into which none but priests might 
 enter. Descending twelve steps was 
 another court, inclosing the former, 
 called the court of Israel, into which 
 none but male Jews might enter, and in 
 front the court of women. Around these 
 and lower still, was the large outer court, 
 inclosing the whole, paved with varie- 
 gated stone, and called by some the 
 Court of the Gentiles, where Jews and 
 Gentiles might resort, and where were 
 exposed for sale .animals and things ne- 
 cessary for the sacrifices and worship 
 of the temple. On the south side of 
 this outer court was a synagogue, where 
 religious services were performed. Here 
 the Jewish doctors might be questioned, 
 and their decisions were heard (Luke 2 : 
 46) ; here Jesus taught, and his disciples 
 daily attended Avith one accord, Acts 2 : 
 46. Thus each inner inclosure rose as in 
 terraces, above the outer ; and the tem- 
 ple proper was situated on the highest 
 point, toward the north-western corner 
 of the square, and could be seen from 
 the city above the surrounding inelo- 
 sures. 
 
 The front of the temple was on the 
 eastern side, where was its principal en- 
 trance, facing the Mount of Olives. It 
 was built of 'white marble, and stones of 
 stupendous size, some of *hem twenty- 
 five cubits long, eight cubits high, aiid 
 twelve cubits thick. 
 
 Cast out all them that sold and 
 bought. (fin the court of the Gentiles 
 was the teinple-market, where animals, 
 oil. wine, and other things necessary for 
 sacrifices and temple worship, were sold. 
 This was a convenience for those who 
 came to worshii:).' But what was intended 
 at first for an at'commodation became a 
 source of gain and extortion, of noise and 
 confusion. Jesus casts out these profane 
 intruders; they were doubtless filled 
 with awe before him. His moral power 
 and spiritual authority, as the Messiah, 
 ruled them into submission, and they flee 
 before him. " Jerome regards this ex- 
 pulsion of a multitude by one humble 
 individual as the most wonderful of the 
 miracles, and supposes that a flame and 
 starry ray darted from the eyes of the 
 Savior, and that the majesty of the God- 
 head was radiant in his countenance." — 
 P. SCHAFF, D.D. 
 
A.D. 30. 
 
 MATTHEW XXI. 
 
 281 
 
 13 and said unto them, It is written, '' ' My house shall 
 be called the house of prayer ; " but ye have made it 
 a den of thieves.' 
 
 14 ** And the blind and the lame came to him in the 
 temple ; and he healed them. 
 
 15 And when the chief jiriests and scribes saw 
 the wonderful things that he did, and the children 
 crying in the temjile, and saying, Hosanna to the 
 
 »■ Is. 56. 7. 
 oJer. 7. 11; Mk. 
 11.17; Lk. 19.46. 
 
 "f Is. 35. 5 : AcU 3. 
 1, 9. 
 
 Money-changers. These changed 
 at a premium, often a very exorbitant 
 one, tlie current coin of the day, wliich 
 was regarded as profane, for the Jewish 
 half-shekel, the yearly temple tribute. 
 See on ch. 17: 34. Some made donations 
 to the treasury (Luke 21 : 1, 3); and 
 others who came to the Passover proba- 
 cy paid their tribute, which became due 
 in the month Adar, answering to parts 
 of February and March. The Jews of 
 Palestine, and especially those who were 
 dispersed abroad, were under the neces- 
 sity of exchanging the Greek and Roman 
 coin, which they used for the common 
 purposes of trade, but not for their sac- 
 red purposes. Money-changers were a 
 convenience and a necessity; but they 
 were dishonest in their exactions, prac- 
 ticed extortion, and violated the law, 
 Deut. 23 : 19, 20. Jesus overturned also 
 the seats of the sellers of doves. The 
 poor were allowed to offer doves in sac- 
 rifice, instead of a lamb, Lev. 5:7; 12 : 
 8 ; 14 : 22 ; Luke 2 : 34. 
 
 13. And said. A new sentence com- 
 mences here. And he said. It is Avrit- 
 ten. Jesus appeals to the Holy Scrip- 
 tures as of divine authority. He quotes 
 freely Isa. 56 : 7 and Jer. 7 : 11, and 
 unites them together, doing no injustice 
 to their meaning. My house. The 
 temple is represented as God's earthly 
 dwelling-place. House of prayer. 
 Mark (11 : 17) adds the quotation, " for 
 all nations;" for Gentiles as well as 
 Jews. Prayer is a principal part of Avor- 
 Bhip, 1 Kings 8 : 33, 35, 38, etc. 
 Ye have made it a den of 
 J thieves. More correctly. Ye make it a 
 / de7i of robbers. lu contrast to a house of 
 I prayer is a den, cave, or cavern, where 
 I robbers often resort, a den of 7-obbers. 
 The word here translated thieves means 
 robbers, those who seize what does not 
 belong to them, openly and by violence, 
 and is" stronger than the Greek word for 
 thief, which means one who takes what 
 is another's, by fraud, and in secret. The 
 latter word is always translated thief, in 
 
 our common version ; but the former is 
 unfortunately translated thief eleven 
 times, and correctly, robber, only four 
 times, John 10 : 1, 8 ; 18 : 40 ; 2 Cor. 11 : 
 20. These tw o words are used together 
 in John 10 : 1, 10, where their meanings 
 may be compared. Jesus tluis rebukes 
 their open dishonest}' and extortion, 
 wliich presents a marked ditference from 
 his former cleansing the temple, when 
 he reproved the unbecoming introduc- 
 tion of worldly business, John 2 : 16. ■. 
 This court, where Gentiles might pray, \ 
 .they had turned into a place of dishonest J 
 ^lin and open fraud. >-^ 
 
 "^Thus began to be fulfilled the prophe- 
 cy of Malachi (3 : 1-3). Jesus, the Lord 
 Messiah, suddenly came into his temple, 
 and began the work of purification. Ac- 
 cording to the prophecy of John tlie 
 Baptist (ch. 3 : 12), his "fan was in his 
 hand," and he wielded it in separating 
 the precious from the vile, and in re- 
 forming the abuses of his house. Com- 
 pare Isa. 4 : 2-4. 
 
 14. Jesus now exercises his power as 
 the Messiah in working miracles in the 
 temple. Having driven out the profane 
 intruders from the court of the Gentiles, 
 he very appropriately turns it into a 
 proper use, and performs deeds of mercy. 
 Such deeds were surely equally becom- 
 ing the temple as the Sabbath, ch. 12 : 13. 
 All was peace and quiet; men could wor- 
 ship God, the diseased could come for 
 healing, and little children could shout 
 forth ins praise. . 
 
 15. And the chief priests. Rather, ' 
 But the ch kf prif'.'itti. Matthew turns to 
 notice the conduct of the chief priests 
 and scribes, the leading members of the 
 Sanhedrim, in striking contrast to the 
 hearty and enthusiastic expressions of 
 the multitude, echoed by the children. 
 Wonderful things. Literally, theuon- 
 ders, which he did in the temple, such as 
 casting out the profane traffickers, the 
 healing the lame and blind, and exercis- 
 ing his power as the great Refonner, the 
 Messiah. Hosanna, etc. See on verpg 
 
288 
 
 MATTHEW XXI. 
 
 A.D. 30. 
 
 16 son of David ; they were sore displeased, and said 
 
 unto him, Hearest thou what these say ? And Jesus e pg § .^. j e^r. 
 
 saith unto them, Yea; have ye never read, " "Out l. 2T-2». " 
 
 of the moutli of babes and sucklings thou hast ' Jl""- *>. 8 ; Hos. a 
 
 17 perfected praise's' ''And he left them, and went e Mk. ii. ii ; Joim 
 out of the city into ? Bethany ; and he lodged there. ,, ilj,^?; 
 
 18 ''Now in the morning as he returned into the 4.15. ' ' ^^' 
 
 9. Sore displeased. Tliey were in- 
 digaaut, mucu displeased with what they 
 saw and heard. They saw that Jesus was 
 assuming somethiug lilvc Messianic au- 
 thority, that his miracles would tend to 
 contirm it in the minds of the people, 
 and indeed that the children echoed but 
 the sentiments of his followers, and 
 many of the people. They hated the 
 light, and were especially displeased that 
 children should be its propagators. 
 
 16. Hearest thou what these say ? 
 Dost tiiou hear these children greeting 
 thee with their joyful and prayerful ac- 
 clamations as the Son of David, the 
 Messiah ? They would indeed disapprove 
 of fully grown people thus bestowing 
 on him divine and royal honors, as tlie 
 Pharisees did on his triumphal entry 
 (Luke 19 : 39) ; but especially so in chil- 
 dren, whom they regarded as too young 
 and incompetent for such utterances. 
 
 Yea, I hear them, and approve what 
 they do, and indeed it is according to the 
 declamtion of Scripture. Have ye 
 never read ? The quotation is from 
 Ps. 8 : 2. This Psalm is elsewhere quoted 
 in the New Testament, and applied to 
 Chri4, 1 Cor. 15 : 37 ; Heb. 2 : 6. It had 
 a deep typical fuUillment in Christ, as 
 the highest and greatest representative 
 of perfect human nature. See on ch. 1 : 
 2o. Babes and sucklings. The first 
 of those should be referred to young 
 children in distinction from nursing 
 babes, the meaning of the second word. 
 Such is the plain meaning of the Psalm- 
 ist in the Hebrew. God was glorified by 
 young and infant voices. Perfected 
 praise. This should be translated, T/ton 
 hast prepared praise, as the verb is trans- 
 lated in Heb. 10 : 5 : "A body hast thou 
 prepared for me." The quotation is from 
 the Septuagint version, and hence we 
 have praise for the Hebrew strength, 
 which also means, sometimes, glonj, 
 pram, Ps. 29 : 1; Isa. 12 : 2. What the 
 Psalmist says is ordained out of the 
 mouth of babes and sucklings is surely 
 the strength of utterance ancl of praise. 
 
 God was glorified by them. The mean- 
 ing, therefore, of the original Hebrew 
 and the Greek quotation is tlie same — 
 the latter really explanatory of t!ie for- 
 mer. The idea is. If, as the Scriptures 
 declare, God has prepared praise for 
 himself from tlie moutli of children, 
 surely you should not be displeased with 
 these children, nor should I rebuke 
 them for their hosanna to the Son of 
 David, the Messiah, God's representative. 
 
 17. Bethany signifies, according to 
 some, pUMv of dates, but according to 
 others, lioit-ie of the afflicted, and was a 
 village two miles south-east of Jerusa- 
 lem. It is closely associated with the 
 last days of our Savior's life. Here he 
 raised Lazarus ; here he spent the nights 
 of tlie passion-week, visiting the houses 
 of Martlia and Mary and of Simon. It 
 is now known by the name El-Azariijeh, 
 derived from Lazarus, a miserable village, 
 of some twenty families, situated on tlie 
 eastern slope of Olivet, about a mile 
 from the summit. Jesus went forth 
 from Jerusalem, which at this time was 
 full of people, and passed the night with 
 his friends at Bethanj'. This is supposed 
 to be the visit to Bethany mentioned in 
 Mark 11 : 11, just after his triumphal 
 entry into Jerusalem. If so, then it 
 seems to be mentioned to introduce the 
 cursing of the lig-tree the following 
 morning. If, however, Monday night 
 be meant, following the cleansing of the 
 temple, then the Evangelist goes back to 
 relate what occurred on the morning of 
 that day, implying that he had spent the 
 previous night out of the city. And 
 then he goes on to notice the cursing 
 and the withering of the fig-tree, the first 
 of which occurred one day, and the se- 
 cond the next day, Mark 11 : 1-2. 14, -^O. 
 This instance shows how Matthew oiften 
 arranges his facts according to their re- 
 lations, rather than according to their 
 chronological order. 
 
 18-22. The curse of the bakkek 
 FIG-TREE, Mark 11 : 12-14,20-26. 
 
 18. In the morning. The early mora- 
 
A.D. 30. 
 
 MATTHEW XXI. 
 
 289 
 
 19 city, he hungered. ' And when he saw a fig-tree in ' Mk. il. 13. 
 the way, he came to it, '' and found nothing thereon, " is'^^'e^l'ip^"' 
 but leaves only, and said unto it, ' Let no fruit grow 3. 5 ; Tit. 1. le. 
 
 ing, between daybreak and sunrise. This 
 was the morning after his triuniplial en- 
 try, Mark 11 : li. Some suppose that lie 
 luid passed the night in tlie open air, in 
 solitude and prayer ; and that hence he 
 was hungry. He probably did not take 
 breakfast at Bethany. His leaving at so 
 early an hour showed the ardor with 
 which he returned to his work at Jerusa- 
 lem. He had a work of God to perform 
 (John 9:4); he must exhibit his Mes- 
 sianic power and authority over the in- 
 animate creation and in the realm of na- 
 ture, as he was about to exercise it over 
 the bodies and souls of men in the tem- 
 ple. He hungered ; it was real hunger. 
 It was but following the inclination of 
 liii appetite to go to the lig-tree, which, 
 by its leaves, gave signs olfruit, though 
 he knew no fruit was thereon. But such 
 was the divine plan. His hungering was 
 a part of his humiliation. Thus he be- 
 came perfect through sufferings, and 
 able to sympathize with his followers in 
 every trial. But since the tree was fruit- 
 less," he found food in doing the wiU of 
 his Father, Jolm 4 : 34. 
 
 19. A fig-tree. LiteraWy, oiie Jig-tree, 
 a single or solitary one. The expression, 
 however, according to later Hebrew and 
 Arainajan usage, is equivalent to a Jiff- 
 tree. It was doubtless alone, as it is 
 spoken of as in the way, by the road- 
 side, its branches jirobably extending 
 over the beaten path. The fig-tree ■was 
 one of the most common and valuable 
 trees of Palestine, and was a sj'mbol of 
 peace and plenty, 1 Kings 4 : i5. Its 
 , fruit begins to appear before the leaves, 
 and witliout any visible blossoms. The 
 Bible never s])eaks of its blossoms, 
 though it has them hidden in the corolla. 
 The passage in Hab. 3 : 17 sliould read, 
 " Although the fig-tree should not bear," 
 instead of "blossom." The early fig 
 ripened in June, the summer fig in Au- 
 gust, and a later fig sometimes hung 
 upon the trees all winter. The fresh 
 fruit is shaped like a pear, and whether 
 fresh or dried, is greatly iirized. 
 
 Nothiiisf thereon but leaves only. 
 Having leaves, it was natural to expect' 
 fruit of some size, since the fruit iK'gins 
 to form before the leaves are pui forth. 
 But he found the leaves premature and 
 25 
 
 unnatural ; for Mark says, " The time of 
 figs was not yet, ' ' that is, " it was not the 
 time or season of figs." By its leaves 
 it gave promise of what it had not. And 
 the curse that follows was pronounced 
 upon it not merely because it was bar- 
 ren, but because it had leaves and vet 
 was barren ; its signs were false, its ap- 
 pearance deceptive. It was thus an em- 
 blem of the hypocrite, and particularly 
 of the Jewish people, with their high 
 professions, their show of ritual and for- 
 mal worship, without the fruits of righ- 
 teousness, Jer. 'i : 21 ; Luke 13 : 6-9. The 
 Jews, indeed, alone, among the nations, 
 professed to be the worshipers of Jeho- 
 vah, but they were barren of fruit. 
 
 Let no fruit grow. Skeptics have 
 ca\ile(lat the de:^tl■uetion of property. 
 But the fig-tree was by the wayside, and 
 probably the property of no one. It 
 belonged, however, to Jesus, in the 
 highest sense, and he could do as he 
 pleased with his oMn, ch. 20 : 15. It was 
 barren, and worse than useless; for it 
 might mock the hungry traveler as it 
 had him. It grew, existed, and was de- 
 stroyed, that the work and glory of God 
 migiat be manifested through it (John 9: 
 2—4), that Jesus might show his power 
 as the Messiah overthe material world, 
 and that the faith of his disciples might 
 be strengthened, and they prepared for 
 the trials and work before them, John 
 11 : 4, 15. Jesus knew what he was about 
 to do ; all the circumstances occurred 
 according to the divine arrangement. 
 The fig-tree, and its destruction, may 
 also be regarded as a symbol of the sp>i- 
 ritual condition and end of the Jewish 
 nation, and of hypocrites in general. 
 The only other destruction of property 
 connected with our Lord's ministiy 
 were the swine. See on eh. 8 : 32. It is 
 worthy of notice that he symbolized liis 
 judgments on the disobedient and un- 
 fruitful with only one miracle, and that 
 on a senseless tree; while in numberless 
 miracles for the good of men, he showed 
 forth the mercies and blessings of his 
 salvation. Compare the parable of the 
 fig-tree, Luke 13 : 6; and notice the fact 
 that it is only the fruitless or barren fig- 
 tree that is brought prominently forward 
 in the New Testament, in these two in- 
 
290 
 
 MATTHEW XXI. 
 
 A.D. 30. 
 
 And presently the ' Heb. 6. 8. 
 And when the disciples "Mi^-li-^O. 
 
 on thee henceforward forever, 
 30 tig tree withered away 
 
 saw it, they marveled, saying, How soon is the fig 
 
 21 tree withered away ! Jesus answered and said unto 
 them, "Verily I say unto you, " If ye have faith, and 
 " doubt not, je shall not only do this which is done 
 to the fig-tree, p but also if ye shall say unto this 
 mountain. Be thou removed, and be thou cast into 
 
 22 the sea ; it shall be done. And i all things, whatso- 
 ever ye shall ask in jjrayer, believing, ye shall re- 
 ceive. 
 
 The authority of Jesus questioned ; his question in reply, 
 respecting the authority of John the Baptist; parable 
 of the two sons. 
 
 23 ' AND when he was come into the temple, the 
 
 ° ch. 17. 20. 
 
 ° Jam. 1. 6. 
 
 p 1 Cor. 13. 2. 
 
 1 ch. 7. 7 ; Mk. 11. 
 
 24; Lk. 11. 9; 
 
 John 14. 13; 15. 
 
 7 ; Jam. 5. 16 ; 1 
 
 Jno. 3. 22 ; 5. 14, 
 
 15. 
 
 Mk. 11. 27: Lk. 
 20. 1. 
 
 stiinces, and iu each used as a sj^mbol of 
 evil. 
 
 Presently— withered. So soon as 
 the curse was prouoiiiiced, it began to 
 wither; the sap immediately ceased to 
 flow, and the withering soon began to 
 appear. 
 
 20. When the disciples saw it. 
 From Mark 11 : l.', 20, we learn that this 
 was the ne.Kt moruing after the cursing. 
 Jesus cursed the flg-tree on Monday 
 morning; they saw it on Tuesday morn- 
 ing, as "Mark says, " dried up froui the 
 roots." In rapid and vivid discourse 
 days, and even weeks, are sometimes 
 passed over unnoticed. Matthew was 
 intent on telling the fact rather than 
 marking detinitely the time of each part 
 of the fact. 
 
 How soon is the fig-tree ! This 
 should be translated either. How soon the 
 fUj-tree withered away ! or. How did the 
 fig-tree iinmediateli/ wittier away! The 
 latter is supported by the larger number 
 of scholars, and agrees best with the 
 context. They were surprised at the 
 suddenness of the withering, and in 
 wonder they inquire, How came it to 
 ])ass ? Jesus answers in a manner best 
 suited to profit them. 
 
 21. If ye have faith. Jesus answer- 
 ed that it is by faith that such and even 
 greater miracles are performed. The 
 kind of faith is that which is free from 
 doubt; they must doubt not. He thus 
 uses this miracle to strengthen their 
 faith and prepare them for the trials be- 
 fore them. This mountain. Proba- 
 bly the Mount of Olives, over which they 
 were passing. It is implied that Jesus 
 
 could have removed this mountain as 
 well as dried up the fig-tree. Compare 
 Zech. 14 : 4. The sea. This is a gene- 
 ral expression, the Dead Sea, the Sea of 
 Galilee, or the Mediterranean Sea, being 
 several miles distant. The exercise of 
 faith in miracles, as well as in prayer, 
 must be in accordance with tlie will of 
 God. Indeed, true faith is so iu har- 
 mony with that will that it really asks 
 nothing contrary to it. The mountain 
 may symbolize any great and apparently 
 insurmountable difJiculty. Faith is alsi) 
 attended with works, James 2 : 18. And 
 by works the man of faith often in a 
 measure answers his own prayers. He 
 meets these mountains of difficulties 
 with an earnest, active faith, and tliey 
 disappear before him wliile he labors on. 
 See on ch. 17 : ~'0. 
 
 22. All things whatever ye shall 
 ask in prayer. This promise is to 
 prayers of faith ; these are inspired by 
 God, and hence will be according to his 
 will (1 John .5 : 14), and in the name of 
 Christ (John 14 : 13), and will be an- 
 swered either in kind or in equivalent, 2 
 Cor. 12 : 8, 9. The promise is not to the 
 presumptuous, the arrogant and self- 
 confident, but to those who exercise 
 simple and childlike faith in their hea- 
 venly Father, with entire submission to 
 his aU-wise and infinitely benevolent 
 will, ch. 18 : 4. The faith required is 
 unwaverino: confidence in the power, 
 love, and wisdom of God. 
 
 23-27. The authority of Jesus 
 
 QUESTIONED BY THE SaNHEDRIM. He 
 
 replies by questioning them in regard to 
 the authority of John the Baptist, after 
 
A.T>. ;}0. 
 
 MATTHEW XX I. 
 
 291 
 
 cliicf j)iifsts and the cUUts of tlie people came unto 
 liim as he was tcacliing, and ' said, By what autlio- 
 rity doest thou these things ? and who gave thee 
 
 24 this authority ? And Jesus answered and said unto 
 them, 'I also will ask you one thing, which if ye 
 tell me, I in likewise will tell you by what authority 
 
 25 I do these things. " The baptism of John, whence 
 was it 'i- from heaven, or of men ? ^ And they rea- 
 soned with themselves, saying. If we shall say, From 
 heaven ; he will say unto us, Why did ye not then 
 
 ' Ex. 2. 14 ; Ac. 4. 
 
 7 ; 7. 27. 
 
 Pro. 26. 4, 5 ; Col. 
 4. G. 
 
 ' ch. 3. l-«. 
 ' Pro. 12. 5 ; 1 .Inc. 
 3. 20. 
 
 which he speaks three parables, in which 
 lie pictures forth the disobedience, the 
 fearful guilt, and the terrildc doom of 
 the Jewish people, Mark 11 : :J7-o3; 
 Luke -,0 : 1-8. 
 
 •2?j. When he was come. On Tues- 
 day morning, just after the disciples had 
 noticed the Withered tig-tree, Mai-i< 11 : 
 1, 12, 19, ;:.0, il7. The chief priest and 
 the elders. Mark aud Luke add, the 
 Kcribi's. Tlius, members of the tln'ce 
 classes composing the Sanhedrim, ortlie 
 higlicst ecclesiastical council of the Jews, 
 approach Jesus. In reference to these 
 classes, see on ch. 2 : 4. They were evi- 
 dently the leading members of the San- 
 hedrim, tliongh it does not appear that 
 they came as an ofRcial and formal de- 
 putation, similar to that which had been 
 sent to John the Bajjtist, John 1 : 19-~8. 
 By what authority? Not only by 
 w/iai, but also bij what kind of authoritj^, 
 divine or human, the authority of the 
 Messiah, or of a mere prophet or teacher. 
 These things. His whole course of 
 conduct, cleansing the temple, ijerform- 
 ing miracles and teachings. Who gave 
 thee ? Who, -with authority, gave thee 
 this authority '? The Sanhedrim autho- 
 rized teachers in the temple, and tried 
 false prophets, but Jesus had not been 
 authorized by them. Hence their two 
 questions. The Mosaic law had given 
 directions for the discovery, rejection, 
 and death of false prophets (Deut. 13 : 
 1-5 ; 18 : 20-22) ; these questions in them- 
 selves were therefore entirely proper, for 
 any Jews, and especially for the mem- 
 bers of the Sanhedrim to ask. John had 
 asked a somewhat similar question, ch. 
 11 : 3. But they now ask with wrong 
 motives, wishing to entrap him and find 
 occasion to destroy him (Luke 19 : 47), 
 and to draw forth some such declaration 
 as that he was the Son of God, and 
 charge him with blasphemy, ch. 26 : 64, 
 65. The questions were also really need- 
 
 I less ; for the works and doctrines of Je- 
 sus were evidences that he was the Mes- 
 siah, and that he came from God, John 
 3:2; 10 : 24, 25, 37, 38 ; 12 : 37. Jesus 
 therefore was not called upon under 
 such circumstances to answer their ques- 
 tions. We have here the first direct as- 
 sault of the authorities of the temple 
 and of the great Jewish council upon 
 Jesus. 
 
 24. Jesus might have appealed to the 
 raising of Lazarus, and his other mira- 
 cles ; but since these Jewish rulers came 
 M'ith wicked designs, and were not even 
 deserving an answer, he adopts a diffe- 
 rent mode of reply, one which both an- 
 swers and confounds them. The refe- 
 rence to John, whom Jesus had declared 
 to be his forerunner (the Elijah that was 
 to come, ch. 11 : 14), aud by whom he 
 had been baptized, was indeed a sugges- 
 tive answer that he was from God, the 
 Messiah, since John had declared him 
 so to be, John 1 : 26, 29, 32-34. At the 
 same time he defeats their designs, and 
 extorts from them an unwilling and hy- 
 pocritical confession that they are un- 
 able and incompetent to judae. 
 
 25. The baptism of John. The 
 whole ministration of John, of which 
 baptism formed a very prominent part. 
 Fromheaven, orof men. Did John 
 act by the authority of God, or by his 
 own ? Was he a true prophet or a false 
 one ? They reasoned with them- 
 selves. According to the best critical 
 authorities, they reascmed amwig them- 
 selves; they consulted and deliberated 
 as to what answer they should give, and 
 what might be the effect of the different 
 replies which suggested themselves. 
 Why did ye not then believe him ? 
 Why did ye not become his followers 
 and believe when he testified of me as 
 the Messiah ? They saw that to acknow- 
 ledge John as a true prophet would be 
 to condemn themselves for rejecting not 
 
2^2 
 
 MATTHEW XXI. 
 
 A.D. 30. 
 
 36 believe him ? But if we shall say, Of men ; we fear 
 
 27 the people ; * for all hold John as a prophet. And 
 they answered Jesus, and said, ' We can not tell. 
 And he said unto them, Neither tell I you by what 
 authority I do these things. 
 
 28 But what think ye ? A certain man had two sons ; 
 and he came to the first, and said, Son, go work to- 
 
 29 day in my vineyard. He answered and said, I will 
 
 30 not : but afterward he repented, and went. And 
 he came to the second, and said likewise. And he 
 
 31 answered and said, " I go, sir : and went not. Whe- 
 ther of them twain *> did the will of his father ? 
 ' They say unto him, The first. Jesus saith unto 
 them, <! Verily I say unto you. That the publicans 
 and the harlots so into the kingdom of God before 
 
 y cli. 14. 5 ; Mk. 6. 
 
 20; Lk. ao. 6; 
 
 John 10. 41. 
 » ch. 15. 14 ; 16. 3. 
 
 » Is. 29. 13 ; Tit. 1. 
 
 16 : Jam. 1. 22. 
 » ch. 7. 21 ; Ez. m. 
 
 31. 
 ■^ 2 Sam. 12. 7 ; Job 
 
 15. 6. 
 "ch. 9. 9; Lk. 7. 
 
 29. 50 ; Ko. 9. 30 
 
 -33. 
 
 only John, but also Jesus, whom John 
 had prcK'laiuied to be tha Christ. | 
 
 26. If, however, they said of men, they 
 feared the people, the indii^uation of 
 the inultiliide, Luke 20 : b. Hold ; 
 John as a prophet ; reiiarded him 
 as a divinely coinmis?ione(l religious 
 teacher, ch. 14 : b ; Lulie 7 : 29. 
 
 27. We can not tell. Rather, We 
 do not know. Their answer was insin- 
 cere, and their eonfesi^ion of ignorance 
 hypocritical. Neither tell I you. 
 One of our Savior s brief replies, replete 
 with meaning. If you are unable or 
 unwilling to judge of Jolm and liis teach- 
 iug, you are eiuilly so in regard to me. 
 If you will not believe his testimony, 
 you will not believe mine. If you dare 
 not deny his divine commission, you 
 should acknowledge mine. Yuur real 
 unwillingness to acknowledge, accord- 
 ing to the convictions of j-our own con- 
 sciences, that John Wiis a true prophet, 
 clothed iu a lu'pocritical answer, merits 
 from me a corresponding unwillingness 
 to give you any more evidence in regard 
 to myself than that you already have. 
 
 28-32. Parable of the two sons. 
 Recorded only by Matthew. Doing the 
 will of God consists in hearty and true 
 obedience. 
 
 2S. Having silenced the members of 
 the Jewish Sanhedrim, Jesus now s])caks 
 three parables, by which he shows their 
 great guilt, their severe punishment, and 
 their riual rejection as a people. But 
 what think ye ? You express no opi- 
 nion as to whether John's baptism was 
 from heaven or of men; but what think 
 ye of what I am about to relate ? Two 
 
 sons. The same as in the parable of 
 the Prodigal Son, though they are not, 
 as there, specially distinguished as the 
 older and younger. 
 
 29. Repented. He regretted -what he 
 had done, changed hU purpose, and went. 
 The word translated rejxiit here and in ver. 
 32, is not the more common one (see ch. 
 3 : 2), being found only in three other 
 places in the New Testament, ch. 27 : 
 3 ; 2 Cor. 7:8; Heb. 7 : 21. An ad- 
 jective derived from it is found iu Rom. 
 11 : 29 ; 2 Cor. 7 : 10. It properly ex- 
 presses an after care, concern, or anxiety 
 for something done, which may be felt 
 where tliere is no inward radical change, 
 as iu the remorse of Judas (ch. 27 : 3), 
 as well as where there is true repentance. 
 To the command of the father, this son 
 had given a blunt and rude reply, a flat 
 refusal. But he afterward went. In 
 this place, the word evidently expresses 
 a regret for what he had done, and a 
 change of purpose which is connected 
 with a change of conduct. 
 
 30. The second. According to the 
 highest critical authorities, i/w other. It 
 is evident tliat no stress is to l)e laid on 
 the order of the calling. I go, sir. 
 Rather, I will, sir. /is emphatic in the 
 original, expressing a great willingness 
 to obey in contrast to the disobedience 
 of his brother. It was also a polite re- 
 l)ly, with a ■•fir ; but his heart was not in 
 it, for he went not. 
 
 31. Whether of them twain, etc. 
 Wliich of tlie two did his father's will? 
 They answer. The first. Not fully, 
 nor perfectly ; for he was at first rebel- 
 lious, but in that he finally obeyed, and 
 
A.D. ;io. 
 
 MATTHEW XXI. 
 
 293 
 
 32 you. For ^ John came unto you in the way of ^ ch. 3. 1-8. 
 rigliteousness, and ^ ye believed him not ; s but tlie g lic. 3. 12 13. 
 publicans and the harlots believed him: and ye, '■ Ps- 81. 'li, 12; 
 when ye had seen it, ^ repented not afterw^ard, that 
 ye might believe him. 
 
 Zee. 7. 11, 12. 
 2 Tim. 2. 25. 
 
 'The iM.rahle of the vineyards let out to wicked husbandmen. 
 
 t5;> ' HEAR another parable : There was a certain 
 householder, ^ which planted a vineyard, and hedged 
 
 K Mk. 12. 1 ; 
 20. 9: Pa. 8( 
 11; S. Sonf 
 11 ; Is. 5. ] 
 Jer. 2. 21. 
 
 Lk. 
 
 i. 8- 
 
 ; 8. 
 -4; 
 
 in comparison to tlie conduct of his 
 lirotlier. According to another Greek 
 reading of considerable authority, they 
 answer, the latter, the tardier one, he who 
 ill his compliance was behind the prompt, 
 jn'ofessed obedience of tlie other. It is 
 thus descriptive of liis character. 
 
 This parable is followed by its inter- 
 pretation, or rather its application to 
 the Jews. Its grand design was to show 
 that doing God's will consisted in hearty 
 obedience. Its centre of comparison is 
 found positively, in that the first son 
 vxnt, and negatively, in that the other 
 went not. The man, in the parable, repre- 
 sents God ; the two sons, two classes 
 among the Jews, or, in a more general 
 aiiplication, two classes among men. The 
 prs-f, the openly irreligious, the immoral 
 and vicious, such as publicans and har- 
 lots ; the other son, those who professed 
 to obey God and yet did not, such as 
 tlie scribes and Pharisees ; the vineyard, 
 the kingdom of God. The command, 
 (Jo work, represents what God requires 
 of men, and was binding on both classes 
 of the Jews. To-day represents the pre- 
 sent life and jjresent duty. 
 
 Let us now follow Jesus in the appli- 
 cation. He commences with a solemn 
 and authoritative declaration as a divine 
 Teacher. Verily I say unto you. 
 Publicans (see on ch. 5 : 46) and 
 harlots, the openly Irreligious, the un- 
 just, immoral, and vicious, had said to 
 the requirements of God, both l)y their 
 words and deeds, Ivnll not. Yet Jesus 
 declares that they go into the kingdom 
 of God before you, scribes and Pliarisees, 
 though you make such high pretensions 
 to godliness. The language implies that 
 the door of the kingdom was still open 
 to them, but that as a class they would 
 not enter. 
 
 32. Jesus gives a reason for his de- 
 claration by referring to their conduct 
 toward John the Baptist and liis preach- 
 ing. John camein the way of risjhte- 
 
 ousness, in the right way, the way of 
 God's commandments, the very way 
 you profess to follow ; he came in this 
 way, walking in it himself and preaching 
 it to you ; he came in this way as my 
 forerunner, and called on you to prepare 
 for my coming by repentance and obe- 
 dience. Compare ch. 22 : 16 ; Acts 13 : 
 10 ; 2 Pet. 2 : 5. Though you professed 
 j to be in this way and ready to walk in 
 I it, yet you believed him' not, ch. 3 : 
 1 7-9. But the publicans and harlots, who 
 had been openly irreligious and had re- 
 fused to obey God, afterward believed 
 John, accepted him as a true teacher, 
 repented and obeyed God, Luke 7 : 29, 
 30. And ye, when ye had seen it, the 
 conversion of these notorious sinners, 
 I attended with so great a reformation of 
 life, repented not afterward, rather, 
 did not even repent afterward, that ye 
 might believe him. The word trans- 
 lated repent is the same as that in verse 
 29, and expresses here that state of mind 
 which borders on and results in true re- 
 pentance and faith. Thus Jesus con- 
 demns them ; or rather brings upon 
 them their own self-condemnation. 
 They had acknowledged that the first 
 son had done his father's will, while the 
 other had not ; and by this application 
 of the parable Jesus made them con- 
 demn themselves for not doing the will 
 of God, and approve of the publicans 
 and harlots who believed John, for doing 
 it. They had acknowledged that doing 
 God's will consists in hearty obedience, 
 and bj' so doing they justified the publi- 
 cans and condemned themselves. 
 
 The parable may have a wider appli- 
 cation. The two classes are found in 
 every age under the Gospel dispensation. 
 33-44. The parable of the wicked 
 HUSBANDMEN, Mark 12 : 1-11 ; Luke 
 20 : 9-18. The fearful guilt and the ter- 
 rible doom of the Jewish people. 
 
 33. Hear another parable. Con- 
 sider attentively anotlier parable, which 
 
!94 
 
 MATTHEW XXI. 
 
 A.D. 30. 
 
 it round about, and digged a wine-press in it, and 
 built a tower, and let it out to husbandmen, and 
 34 ' went into a far country ; and when the time of the 
 fruit drew near, ■" he sent his servants to the hus- 
 bandmen, " that they might receive the fruits of it. 
 
 ch. 25. 14, 15. 
 12 Ki. 17. 13, 14; 
 Jer. 25. 3-7. 
 S. Song 8. 11, 12. 
 
 will not onlj' show further your guilt, 
 but also your punishment. While Mat- 
 thew and Mark relate this parable as 
 addressed to the scribes, chief priests, 
 and elders (ver. 23 ; Mark 11 : 27), Luke 
 relates it as spoken to the people (Luke 
 20 : 9) ; but iu ver. 19 he implies that 
 the chief priest and scribes also heard it. 
 Thus we have here one of the manj' 
 beautiful illustrations of the diversity 
 and harmony in the independent ac- 
 counts of the same thing by the clitferent 
 evangelists. The scribes, chief priests, 
 and elders, with the people, were his 
 auditors. It was specially intended for 
 the former; but he also intended that 
 the people should hear it, for it was a 
 matter of great interest to them. The 
 Evangelists relate it, according to their 
 different stand-points. A certain 
 householder. Certain should be omit- 
 ted according to the highest autliori ties. 
 A head, or master of a family. A vine- 
 yard. A simile often used in Scripture, 
 Ps. 80 : 8-16 ; Isa. 27 : 2-7. See especially 
 Isa. 5 : 1-7, which bears a close resem- 
 blance to this parable. The Jews planted 
 their vimyanls most commonly on the 
 sides of hills or m )untains, 2 Chron. 26 : 
 10; Jer. 31:5. Hedged it roundabout. 
 Put a hedge about it, fenced it iu with 
 a thick row of thorn-bushes. Some- 
 times a vineyard was surrounded with 
 both a hedge and a wall, Isa. 5:5. A 
 wine-press. Consisting of an upper 
 vat for treading the grapes, and a lower 
 vat for receiving the juice. The tolne- 
 fat in Mark 12 : 1 is this lower recepta- 
 " cle. Dr. H^QXieii {Illustrations of Scrip- 
 ture, p. 165) thus describes the wiue-press 
 as ordinarily used at the present day : 
 "A hollow place, usually a rock, is 
 scooped out, considerably deeper at one 
 end than the other. The grapes are put 
 into this trough, and two or more per- 
 sons, with naked feet and legs, descend 
 into it, where they jump up Imd down, 
 crushing the fruit as they trample on it, 
 while to enliven their labor they often 
 sing at the same time. The juice flows 
 into the lower part of the excavation. 
 .... The place for treading out the 
 grapes is sometimes dug in the ground, 
 hned, probably, with a coating of stone 
 
 or brick. The expression in Matt. 21 : 
 83, and he digged a wine-press in his vine- 
 yard, may allude to such an excavation. 
 
 . . . Dr. Robinson describes a wine- 
 press which he saw at Hebleh, near the 
 site of Antipatris (Acts 23 : 31), which 
 was hewn out of a rock and divided 
 into two parts. The upper and more 
 shallow part was the place where the 
 grapes were put, the lower and deeper 
 one was the place for receiving the 
 liquor pressed out of them. It was the 
 work, no doubt, of the ancient Hebrews 
 or Philistines." 
 
 A tower. A watch-tower from which 
 the whole vineyard and its surroundings 
 might be seen. In it a watchman kept 
 guard against thieves, especially during 
 the season of ripe grapes. Watch-towers 
 are still common in Palestine, built of 
 stone, circular in shape, though some- 
 times square, and generally fifteen or 
 twenty feet high, yet occasionally rising 
 to forty or fifty feet. " Those which I 
 examined had a small door near the 
 ground, and a level space on the top, 
 where a man could sit and command a 
 view of the plantation." — Dr. Hackett, 
 (Scrip. Illus., p. 172. Compare Luke 
 14 : 28. Let it out to husbandmen. 
 From Sol. Song 8 : 11, and Isa. 7 : 23, we 
 may infer that a most valuable vineyard 
 of a thousand vines yielded a rent of a 
 thousand shekels of silver, or about five 
 hundred dollars. In this instance the 
 husbandmen were to give a portion of 
 the fruits as the rent, Luke 20 : 10. 
 Vineyards were very productive, but re- 
 quired great labor and care in digging, 
 planting, propping, pruning, gathering 
 grapes, "and making wine. Went into 
 a far country. Rather, went to another 
 country. Notliing is said whether it was 
 far or near. Luke adds, "for a long 
 time." 
 
 34. The time of the fruit, etc. 
 The season of fruits, the vintage, drew 
 near. The general vintage Avas" in Sep- 
 tember. Tlie "first ripe grapes" were 
 ffathered somewhat earlier. Num. 13 : 20. 
 The fruits of it. More correctly, 
 Hisfr^lits; the fniit that belong to him 
 as rent. 
 
 35, 36. The husbandmen treated thp 
 
A.D. 80. 
 
 MATTHEW XXI. 
 
 295 
 
 :5o " And the husliandmen took his servants, and p beat 
 
 one, and i killed another, and stoned another. 
 
 oG Again, he sent other servants more than the first : 
 
 37 and they did unto them likewise. But last of all 
 ■" he sent unto them his son, saying. They will reve- 
 
 38 rence my son. But when the husbandmen saw the 
 son, they said among themselves, " This is the heir ; 
 ' come, let us kill him, and let us seize on his inheri- 
 
 39 tance. " And they caught him,^ and cast Mm out of 
 
 40 the vineyard, and slew him. When the lord there- 
 fore of the vineyard cometh, J' what will he do unto 
 those husbandmen ? 
 
 41 ^ They say unto him, " He will miserably destroy 
 those wicked men, ^ and will let out Ms vineyard 
 unto other husbandmen, which shall render him the 
 fruits in their seasons. 
 
 " 2 Chr. 24. 21 ; 
 
 Heb. 11. 36, 37 ; 
 
 1 Thes. 2. 15. 
 p Jer. 37. 15 ; 38. 6. 
 1 Jer. 26. 20-23. 
 ' ch. 3. 17. 
 » Ps. 2. 2-8; Heb. 
 
 1. 2. 
 ' ch. 2. 13-16; 26. 
 
 3; 27.1; Jno. 11. 
 
 53 ; Ac. 4. 27. 
 ° ch. 26. 50-57 ; 
 
 Jno. 18. 12; 19. 
 
 16-18 ; Ac. 2. 28. 
 ' Heb. 13. 11-13. 
 y Heb. 10. 29. 
 ' Lk. 20. 16. 
 »Is. 5. 5-7; Lk. 21. 
 
 24; Heb. 2. 3. 
 " ch.8. 11; Lk. 13. 
 
 28, 29; Ac. 13. 
 
 46-48; 15.7; 18. 
 
 servants worse and worse. One thej' 
 beat, another they killed, another 
 they stoned to death ; stoning being a 
 more atrocious way of Ivilling, ch. 33 : 37. 
 A large number of servants were then 
 sent, but they were treated in like man- 
 ner. Mark is more particular iu describ- 
 ing this gradation. Tlie first servant 
 " tlicy bent, and sent away empty;" at 
 auotlier " they cast stones, and wounded 
 him in the head, and sent him away 
 shamefully handled;" another "they 
 killed;" 'and many others, "beating 
 some, and killing some," Mark 12 : 2-5. 
 
 37. But last of all, etc. Bather, 
 And last. And afterirurd fie sent to them Ms 
 son. According to Mark (12 : 6), it was 
 his only son, "Having yet therefore one 
 son, his well-beloved, lie sent him also 
 last unto them." Will reverence. 
 Will so i-espect and revere my sou as to 
 heed what he says, and pay their rent. 
 
 38, 39. The heir. The one to whom 
 the vineyard would at length belong, as 
 an inheritance or patrimony. Come, 
 let us kill him. Compare the very 
 similar language of the sons of Jiicob 
 concerning their brother Josepli, Gen. 
 38 : 20. Seize on his inheritance. 
 According to the highest critical autho- 
 rities, and have his inhe^ntanee. So Mark 
 (12 : 7), "And the inheritance shall be 
 ours." And Luke (20 : 14), "That the 
 inheritance may be ours." When the 
 only son and heir was destroyed, they 
 thought to hold the inheritance as their 
 own. This parable presents an extreme 
 case. It is not necessary to regard it 
 iinlife-like or fictitious. Doubtless his 
 hearers could recall similar agreement* 
 
 violently broken. In the imsettled state 
 of the country, we can conceive that an 
 atrocious case, as the one here presented, 
 could have happened. 
 
 40, 41. The parable is completed by a 
 question of Jesus, and the answer of the 
 rulers. They are thus made to pass sen- 
 tence upon themselves. According to 
 the most natural construction of Mark 
 and Luke, Jesus seems to answer the 
 (question himself. It is not impossible, 
 however, to regard the answer even in 
 them as given bj' some of the hearers, 
 namelj', the chief-priests and elders, and 
 to suppose, they say u7ito him, omitted. 
 But it seems better to suppose that Je- 
 sus repeated the answer, to give it em- 
 phasis and his approval. And as he re- 
 l)eated it, the people seemed to have 
 caught the meaning of the parable, for, 
 according to Luke (20 : 16), they ex- 
 claimed, God forbid.' or rather, May it 
 not be I Far be it ! Let it never hap- 
 pen ! He will miserably destroy, 
 etc. ; or wretchedlv destroy those wretch- 
 es; that is, he will utterly destroy them. 
 Compare Isa. .5 : 4, 5. 
 
 The grand design of this parable was to 
 shadow forth the rejection of the Jew- 
 ish people on account of their rejecting 
 the prophets of the Lord, and especial- 
 ly the Messiah. Verses 33-37 referred 
 to the past; verse 38 and onward was 
 Ijrophetic. The ceyitre of comiparismi is 
 found in the ungrateful and cruel treat- 
 ment of the servants and son, on the one 
 hand ; and the righteous judgment visit- 
 ed on the husbandmen, on the other. 
 The hmisehoUlei- represents God the Fa- 
 ther; the hxsbawJnien, the Jewish peo- 
 
•296 
 
 MATTHEW XXI. 
 
 A.D. 30. 
 
 pic, as is evident from verse 43, "The 
 kingdom of God shall be taken from 
 yon, and given to a nation bringing forth 
 the fruits in their seasons.'' Tlie chief 
 priests and Pharisees, being both the ci- 
 vil and religious leaders, representatives 
 and rulers of the people, could very truly 
 regard the parable as against them, ver. 
 45; Mark V.i : 1:2; Luke 20 : 10. The 
 vlneijanl can not here represent, as in 
 Isa. 5 : 1, the Jewish people, for they are 
 already represented by the husbandmen; 
 but rather, the religious blessings and 
 privileges intrusted to them as a people; 
 the triie reliyion as revealed in the word 
 of God, Rom. 9 : 4, 5. 
 
 The minute details in regard to the vine- 
 yard need not be pressed closely. The 
 IjlanUng may be said to have occurred 
 under Moses and Joshua, Ps. 80 : 8. 
 The hedge, " the middle wall of parti- 
 tion" between Jews and Gentiles, Eph. 
 :l : 14. It has been noted by commen- 
 tators that Palestine is geographically 
 hedged around, east by the river Jordan, 
 south by the desert and mountainous 
 country of Idum va, west by the Medi- 
 terranean, and north bj- the mountains 
 of Lebanon. Compare Ps. Viio : 2 ; Zech. 
 '2 : 5. The winc-pre-'is maj' represent the 
 services, ordinances, and ceremonies in 
 which the people could engage for the 
 glory of God and their own spiritual 
 advantage; the lower, the office uf the 
 watchman, Isa. 62 : 6. The letting it out 
 to hiiftbaiidnieii may refer to the solemn 
 covenants between God and the people, 
 as at the giving of the law, Ex. 20 : 19; 
 21 : 7, 8. The householder goi)ig to an- 
 other country can also be used to repre- 
 sent the withholdment of such open re- 
 velations as upon Sinai, and the speaking 
 face to face with Moses, Deut. 34 : 10-12. 
 The fruit represents the wise improve- 
 ment of their gifts and blessings, the 
 bringing to God not only the service of 
 tlieir lips, but also their hearts (Isa. .5:4; 
 29 : 13) ; the titles, otferings, prayers, and 
 labors, Mai. 3 : 8-10 ; Rom. 7 : 4. 
 
 The servants sent by the householder 
 represent the prophets. A period of 
 about three hundred and eight years 
 intervened between the death of Moses 
 and the call of Samuel to be a prophet. 
 Though there were prophets during the 
 Judges, yet the more conspicuous pro- 
 phets began with Samuel, continuing till 
 .Malachi, and ending with John the Bap- 
 ti-t, eh. 11 : 13. The treatment they 
 received accords well with the language 
 i;f the parable. Thus, the children of Is- 
 
 rael preferred a king to Samuel in his old 
 age, 1 Sam. 8:6-8; 12 : 12, 13. Elijah was 
 jjcrsecuted by Ahab, 1 Kings 18 : 10-18. 
 Isaiah, according to Jewish tradition, 
 was sawn asunder by King Manasseh. 
 Zechariah, the son of Jehoiada, was ston- 
 ed to death, 2 Chron. '2A : 20-22. Jere- 
 miah was imprisoned (Jer. 37 : 15), and, 
 according to tradition, was stoned hy 
 the exiles in Egypt. Compare also 1 
 Kings 22 : 26-28 ; 2 Chron. 36 : 16 ; Neh. 
 9 : 26; Matt. 28 : 37; Acts 7 : 52; Heb. 
 11 : 36-38. 
 
 The son represents Christ, who was 
 sent after a long series of revelations 
 and prophets, tteb. 1 : 1, 2. He is the 
 only-begotten and weU-beloved Son, the 
 Son of God in the highest sense, ch. 
 3 : 17; John 1 : 14;. Heb. 1 : 3-9. He 
 is the ^'■heir of all tilings," Heb. 1 : 2. 
 Thus, in parabolic language, Jesus an- 
 swers the question of the chief-priests 
 and elders, in ver. 23. He had done 
 "these things" by the authority of the 
 Son. The language of the householder, 
 Theij will reverence my son, presents the 
 human side, as it would seem to men, to 
 intelligent creatures who had no know- 
 ledge of the future. It was their duty 
 to reverence the Son of God. It was rea- 
 sonable to suppose that they would have 
 reverenced their long-expected Messiah. 
 God's foreknowledge of their wicked 
 conduct did not affect their freedom and 
 their duty. They acted without compul- 
 sion. The killing of the so7i points to the 
 crucifixion, ch. 27 : 35; Acts 3 : 13-15. 
 And as the son was cast out of the vine- 
 yard, so Jesus "suffered without the 
 sate," Heb. 13 : 12, 13; Matt. 27 : 32, 33. 
 'Compare 1 Kings 21 : 13 ; Acts 7 : 58. 
 Tlie reason for killing the son, that the 
 inheritance may be ours (Luke 20 : 14), 
 must not be pressed too closely. The 
 ver\' nature of sin is robbery ; the sinner 
 robs God, and would usurp his place 
 and authority. So the Jewish people, in 
 rejecting Christ, wanted their own way, 
 and were determined to have it. They 
 were robbers, murderers, and usurpers. 
 John 11 : 47-53 throws light on their 
 feelings and motives a little time before 
 uttering this parable. They feared lest 
 all should believe on him, and they would 
 lose their power and position ; they also 
 feared, or professed to fear, lest the 
 people should make him king, and the 
 J^onianx come and take away their place 
 and nation. 
 
 Thus far the parable represents the pa- 
 tience and forbearance of God in send- 
 
A.D. '60. 
 
 MATTHEW XXI. 
 
 29r 
 
 42 Jesus saith unto them, •■ Did ye never read in the 
 Scriptures, 'The stone which the builders rejected, 
 the same is become the head of the corner : this is 
 the Lord's doing, and it is marvek)us in our eyes V 
 
 43 Therefore say I unto you, '' The kingdom of God 
 •" sliall be taken from you, and given to a nation 
 
 44 bringing forth the fruits thereof. And whosoever 
 f sliall fall on this stone shall Ije broken : e but on 
 whomsoever it shall fall, it will grind him to pow- 
 der. 
 
 6 ; 28. 28 : Ko. ch. 
 !l. to ch, 11. 
 
 ' Vs. 118, 22, 23; 
 
 Is. 28. It;. 
 ■< ell. :i. 2 : 12, 28. 
 <^ ch. 8. Ij, 12; Ac. 
 
 13. 4ti-48. 
 
 < Lk. 20. 18; Is. 8. 
 
 14, 15. 
 
 e Ps. 2. 9 ; Is. 60. 
 12; Dan. 2. 34, 
 35,44. 
 
 ing his servants, the prophets, and last, 
 liis Son. What more could he have 
 done ? Isa. 5 : 3, 4. After receiving such 
 ungrateful and cruel treatment from 
 their hands, what wi\s left but to punish V 
 Isa. 5 : 5, 6. 
 
 The coming of the Lord of the vineyard, 
 and the mmrable de^ruciion of these hus- 
 bandmen, represent the coming of God 
 in judgment upon the Jewish nation, 
 in the destruction of Jerusalem, when 
 " their house was left unto them deso- 
 late" (Luke lo : 35), and they suflered 
 " tribulation such as had not been since 
 the beginning of the world," ch. 24 : 
 21, 22. ' At Jerusalem alone, it is said, 
 1,100,000 perished by sword, famine, 
 and pestilence. Besides, 97,000 were sold 
 as slaves, and vast multitudes perished 
 in other parts of Judea. See also ch. 
 23 : 34-36. The letting out the vineijard 
 to other husbandmen represents the rejec- 
 tion of the Jews, and the calling of the 
 Gentiles, Rom. 9 : 30, 31 ; 11 : 9, 10. _ 
 
 42. Jesus further rivets the application 
 of the parable by quoting an ancient 
 prophecy. Did ye never read, etc. 
 You surely have read. The Scrip- 
 tures. The inspired writings embraced 
 in tlie Old Testament ; tliese could well 
 be called, in distinction from all others, 
 the ijcriptwes, the writings. The qiiota- 
 tion is made from Ps. 118 : 22, and in 
 the words of th.e Septuagint version. 
 The Jews applied this same to the Mes- 
 siah; from it (vers. 2.5, 26) the multitude 
 had derived their hosannas, at the pub- 
 lic entry of Jesus into Jerusalem, ch. 
 21 : 9. "As the multitude had applied 
 this Psalm to Jesus, so Jesus now ap- 
 plies it to himself as the Christ. The 
 stone, in the fig-urative language of 
 prophecy, was Christ. This is regarded 
 as a typical prophecy, some referring its 
 typical fuliillment "to David, who\va,s 
 disallowed and rejected by Saul and the 
 ruling men of the nation, and yet was 
 
 chosen to be the king of Israel ; others 
 refer it to Zerubbabel (Zech. 3 : 8, 9; 
 4:7); and others still to Mordeeai ; its 
 special and complete fulHllment was 
 in Christ. See on ch. 1 : 22, 23. The 
 builders are the Jews. Rejected. 
 Mote eurrectly, disallowed ; they did not 
 allow the claims of Jesus. The head 
 of the corner. The head-stone, or 
 corner-stone ; tlie stone that lies at the 
 foundation of the building, where the 
 two walls come together, binding them 
 firmly, and giving the building its 
 strength and support. Thus, Christ is 
 the siipport of the spiritual building, the 
 "holy temple in the Lord," Eph. 2 : 20- 
 22; 1 Cor. 3 : 11. Though the Jews re- 
 jected Jesus, yet God had made him the 
 head-stone of the spiritual temple. He 
 sliould triumph over all their unbelief, 
 malice, and opposition. This is the 
 Lord's doing. T?iis thing is fi om the 
 Lord, that the stone which was disal- 
 lowed should become the head of the 
 corner, and is marvellous, wonderful, 
 in our eyes. Compare Acts 4 : 11, and 1 
 Pet. 2 : 6, 7, where this prophecy is 
 quoted with a similar application. 
 
 43. Therefore, as you builders reject 
 the head-stone of the corner, you your- 
 selves shall be rejected ; which shows 
 that the parable just related is applica- 
 l)lc to you. The kingdom of God ; 
 the privileges and blessings of the Mes- 
 siah's administration. Given to a na- 
 tion, etc. A race of people difl'erent 
 from you, " a holy nation, a people for 
 a possession " (1 Pet. 2 : 9), the commu- 
 nity of believers. You Jews shall be 
 rejected as a people, and the blessings 
 of the Gospel shall be extended to the 
 Gentiles, among whom shall be found a 
 pcoole who shall bring forth spiritual 
 fruits unto God, Acts 1.5 : 14. 
 
 44. Jesus adds another word of terri- 
 ble warning, still usinsr and applying the 
 figure of a stone. Whosoeve'r shall 
 
^98 
 
 Matthew xxi. 
 
 A.D. 30. 
 
 45 
 
 46 
 
 And when the cliief [u-iests and Pharisees had 
 heard his parables, '' they jjereeived that he spake 
 of them. But when they sought to lay hands on 
 him, they feared the multitude, because ' they took 
 him for a prophet. 
 
 I- Lk. 11. 
 
 8.9. 
 
 Lk. 7. 
 7.40. 
 
 16; John 
 
 fall on this stone ; be that makes it 
 a ^tolle of stiimblinu;, that takes offense 
 at Christ, shall be broken, shall suf- 
 fer accordingly, Isa. S : 14, 15 ; Luke 2 : 
 o4. Tluis, tlie Jews already had taken 
 otl'euse at Jesus in his humiliation, and 
 were suftering hardness of heart, and all 
 of the direful consequences of unbelief. 
 But, as a person in a fall may only so 
 break his limbs as to recover, so to many 
 of these Jews there was yet hope. Some, 
 however, were doubtless so broken as 
 to be beyond hope and recovery. On 
 whomsoever it shall fall. They 
 who shall continue to oppose and neglect 
 liim, on them his vengeance shairfal!. 
 Tlie weight of his power and indignation 
 shall fall on all such as continue to 
 stumble and take otTensc at him, result- 
 ing in their most fearful destruction. 
 Grind him to powder. The verb, 
 wliich generally means to winnow, has 
 here the idea of Kcatteriiic/ in minute fmij- 
 mentii, making chaff of him, crush him 
 to pieces, grind him to powder. It 
 shall break "liim in pieces, and he shall 
 become "like the chaff of the summer 
 threshing-floors," Dan. 2 : 35, 44, 45. 
 Such was the ruin of the hardened Jews 
 after Christ's exaltation ; au.l such will 
 be the destruction of all the finally im- 
 penitent. Thus, Jesus presents himself 
 in four aspects under the figure of a 
 stone: 1, a rejected or disallowed done ; 3, 
 the headxtone of the corner ; 3, a stum- 
 bUnfj-Kto)ie ; and, lastl}', the stone of retri- 
 bution. 
 
 « 45, 4(J. TUE EFFECT OF THE PAR.\BLES 
 ! JN THE CHIEF PKIESTS AXD Ph.VUI- 
 
 SEES. They had already resolved to kill 
 Jesus (John 11 : 53), and now, perceiv- 
 ing these parables had direct reference to 
 them, they were enraijed, and would 
 have put their resolution into imme- 
 diate execution had it not been for fear 
 of the people. Perceived he spake 
 of them. They saw that their secret 
 and evil designs were brought to lii^ht, 
 that they themselves were condemned 
 and threatened with overwhelmin<j ruin. 
 They sought to lay hands on 
 him. In order to kill iiim, as the Scrip- 
 tures and Jesus in this parable had fore- 
 
 told. But they feared the multitude, 
 the common people. Multitudes were 
 now gathered from all parts to celebrate 
 the Passover. Took him for a pro- 
 phet. They held or regarded him as a 
 prophet, a divinely-commissioned teach- 
 er (see on eh. 11 : 9) ; so common was 
 this feeling that the Pharisees said, "Be- 
 hold, the world is gone after him," John 
 VZ : 19. 
 
 1. Jesus is omniscient and knows all 
 things in regard to events, persons, and 
 things, vers. 1, 2; John 2 : 24, 25; 16 : 
 30 ; 21 : 17. 
 
 2. We should promptly obey Jesus, 
 and cheerfully give whatever we possess, 
 if he require it, vers. 2, 3, 6 ; Isa. 1 : 19 ; 
 Acts 4": 19, SO, 32. 
 
 . 3. No person, animal, or thing is so 
 mean or humble as not to be received, 
 employed, or required in Christ's ser- 
 vice, ver. 3 ; Num. 22 : 28-33; 1 Cor. 1 : 
 •J6-29. 
 
 4. The fulfillment of the old Testa- 
 ment projihecies in Jesus proves that he 
 was the Christ, ver. 4; Luke 24 : 44; 
 Acts 3 : 23, 24 ; 10 : 43. 
 
 5. Since Jesus was meek and lowly 
 even in his triumphal entrance into Jerii- 
 salcm, pride, avarice, and ambition are 
 unbecoming his followers under any cir- 
 cumstances, ver. 5 ; Phil. 2 : 3-5 ; Eph. 
 4 : 1, 2 ; James 3 : 13-18. 
 
 6. We should do our part in honoring 
 Jesus, our Prophet and King, thankful 
 to engage in any service, how"ever hum- 
 ble, vers. 7-11; Isa. 52 : 7; Zeph. 3 : 
 14-20; Acts 20 : 19. 
 
 7. Many who would with the multi- 
 tude shout hosannas to Jesus, would also 
 with the multitude crv, Crucif}' him, 
 ver. 9; ch. 27 : •:0-23. 
 
 8. A community may be greatly moved 
 with the presence of Jesus, and yet not 
 be savingly benefited; but only harden- 
 ed for destruction, vers. 10, il; Luke 
 19 : 41-t4; Hos. 4: 6. 
 
 9. Whenever we visit the city or town, 
 we should rather seek the house of God 
 than the places of amusement, ver. 12; 
 Ps. 65 : 4 ; 84 : 1, 2 ; 122 : 1. 
 
A.D. 30. 
 
 MATTHEW XXII. 
 
 299 
 
 Tlie panthle of the Marriage of the King's Son. 
 
 ^ Lk. 14. 16; Rev. 
 XXII. AND Jesus answered '' and spake unto them 19- "^-9- 
 
 10. The followers of Christ should 
 manifest <;"rcat zeal in removing every 
 thinir erroneous and injurious from his 
 house and worship. They sliould do it 
 wisely, in tlie name of Ohri.st, and ac- 
 cording to liis word, ver. 1~' ; 1 Tim. 3 : ■ 
 
 15 ; Kev. ',' : :lO. i 
 
 11. God's house is emjiliatically a 
 house of prayer, and any tiling inconsis- j 
 tent with prayer is unbecoming it, or his 
 people, ver. 13; Jer. 7 : 8-11 ; 1 Cor. 3 : i 
 16, 17. ! 
 
 V2. Deeds of mercy, saving sinners, 
 and strengthening Christians, are especi- 
 allv becoming God's house, ver. l-i; 
 Lu\e 18 : 10, 13, 14. 
 
 13. Children should love and honor 
 Jesus, and join in speaking and singing 
 his praise. Cold and formal ]irofessors 
 may be displeased, and unbelievers and 
 sceptics may criticise and ridicule, but 
 the true, warm-hearted Christian will re- 
 joice, ver. IG. 
 
 1-1. It is not enough that we have an 
 outward profession and an appearance 
 of fruitf ulness, but we must hear fruit, if 
 we would meet our Lord's apjiroval, 
 vers. 18, 19 ; Gen. 3 : 7, 11 ; Matt. 7 : 20- 
 23. 
 
 15. The curse of Christ will rest on all 
 who shall fail to bring forth fiuit to 
 him, vers. 19, 20 ;ch. 23 : 25-28 ; 1 Cor. 
 
 16 : 22. 
 
 16. Tlie miracles of Jesus should 
 strengthen our faith and encourage our 
 ]irayers, since he is our Intercessor, and 
 tlu-ou^h him we can do all things, vers. 
 U, 2-1'; John 14 : 12-14; Phil. "4 : 13; 
 Heb. 7 : 25. 
 
 17. The servants of Christ must ex- 
 pect opposition, and that their authority 
 will be f|uestioned bv the enemies of 
 truth, ver. 23; John 15 : 20. 
 
 18. Analogical arguments and inter- 
 rogative answers to the cavils of sceptics 
 are often the most effectual, ver. t.'4. 
 
 19. Formalists and wicked ojtposersof 
 Christ will feign ignorance and lie ra- 
 ther than injure their jiopularity, or con- 
 fess the truth which they dislike, vers. 
 25, 26. 
 
 20. Tliey who do not honestly seek 
 after the truth must exiicct to be left in 
 error, ver. 27; ch. 13 : 12; Ps. 35 : 9-14; I 
 Isa. • 9 : 15, 16. 
 
 21. Openly wicked men are often con- I 
 
 verted, while those who are externally 
 moral, and profess high regard for reli- 
 gious things, continue in disobedience, 
 and are lost, vers. 20 : 32 ; Luke 18 : 10- 
 14. 
 
 22. Many who profess to obey God are 
 in heart most disobedient, vers. 30, 32 ; 
 Jer. 3 : 10 ; Rom. 2 : 17, 24 ; 10 : 3. 
 
 '-3. How great the patience and mercy ' 
 of God in sending so many messengers 
 to men with so many warnings, invita- 
 tions, and promises, vers. 33-37; Heb. 1 : 
 1, 2; Jer. 7: 2.5. 
 
 24. The greater the privileges, if un- 
 improved, the greater the guilt, and the 
 more awful the condemnation, vers. 40, 
 41 ; ch. 23 : 34-38 ; Luke 12 : 45-48. 
 
 25. They who obstinately reject the 
 offers and privileges of the Gospel shall 
 have them forever taken from them, 
 vers. 41, 43 ; Prov. 1 : 24-32. 
 
 26. Let those to whom Christ has be- 
 come a stone of stumbling beware lest 
 he become a stone of condemnation and 
 unutterable ruin, ver. 44; Luke 3 : 34; 
 2 Cor. 2 : 16. 
 
 '.7. A far more terrible doom awaits 
 wicked men and nations under the Gos-. 
 pel than under the law, vers. 43, 44; 
 Heb. 10 : 28, ^9. 
 
 CHAPTER XXII. 
 
 1-14. Parable of the Marriage of 
 THE King's Son. Or, Parable of the 
 Royal Marriage and the Wedding Gar- 
 ment. Recorded only by Matthew. 
 This in\rablc is supposed by some to be 
 the same as that of the Great Supjier re- 
 corded in Luke 14 : 16-24. An examina- 
 tion of the two will show that they were 
 different in time, jjlace, occasion, and 
 design. That in Luke was spoken 
 earlier in our Savior's ministry, in the 
 house of a Pharisee, occasioned by the 
 remai'k of a guest, who, putting a wrong 
 interpretation on the words oi Jesus, 
 supposed him to refer to the great open- 
 ing festival of Messiah's kingdom, when 
 he, as a Jew, would be certainly admit- 
 ted ; and the parable in reply was de- 
 siii'ned to correct tlie false views which 
 he held in common with the Jews gene- 
 rally, showing that comparatively few of 
 those who presumed upon the enjoy- 
 ment of the Messiah's kinj;dom would 
 
300 
 
 MATTHEW XXII. 
 
 A.D. 30. 
 
 2 again bj- parables, and said, ' The kingdom of hea- 
 ven is like unto a certain king, ■" which made a mar- 
 
 3 riage for his son ; " and sent forth his servants to 
 call them that were bidden to the wedding : ° and 
 
 •1 thej' would not come, p Again, he sent forth other 
 servants, saying, Tell them which are bidden, Be- 
 hold, 1 I have prepared mj'^ dinner : my oxen and 
 wjy fatlings are killed, and all things are ready : 
 
 ■■ come unto the marriage. ^ But they made light of 
 it, and went their ways, ' one to his farm, another 
 
 6 to his merchandise: and "the remnant took his 
 servants, and entreated them spitefully, and slew 
 
 ' ch. 3. 2. 
 
 ■"Pro. 9. 1-6; Is 
 
 2.5. 6; 55. 1. 
 " Lk. 14. 17. 
 " Johu 5. 40. 
 p Ne. 9. 17 ; Ps. 86. 
 
 5. 
 
 1 John 6. 50, 58. 
 
 ' 2 Cor. 6. 1. 
 
 ^ Gen. 25. 34 ; Ps. 
 
 106. 24. 
 ' Lk. 14. 18-20. 
 " John 15. 19, 20 ; 
 
 16. 2, 3. 
 
 really be prepared to receive and value 
 il when ottered to them. But this para- 
 ble in Matthew was spol^eu iu the tem- 
 ple onlj' a few days before tlie cruci- 
 fixion, occasioned by the hostility of 
 tlie scribes, chief-priests, and elders, aud 
 their demand as to his authority (ch. 21 : 
 15, 23, 46), and was designed to show 
 the terrible judgments which should 
 come upon the Jewisli people on ac- 
 count of their rejection of the Messiali, 
 and the final punishment of mere nomi- 
 nal professors. Tliis also was a roj'al 
 marriage feast, and hence has the addi- 
 tional figure of a wedding garment ; 
 that was merely a great supper. In tliis 
 ■ the guests treat tlie invitation with the 
 utmost contempt and insolence, and are 
 destroyed for tlieir conduct; in that the 
 invited guests sliow at least enough 
 courtesy to excuse themselves, and are 
 debarred from tasting the supper. This 
 is severer, and relates more especially to 
 the judgment of the Jewish people as 
 the rejecters of Christ ; that is milder, 
 and relates more especially to the gra- 
 ciousness of tlie Gospel's invitations. 
 Each was peculiarly adapted to the re- 
 spective occasions and to the feelings 
 manifested by the Jewish leaders. 
 
 1. Jesus answered. The word a?i- 
 swer is often used in Scriiiture as a kind 
 of response, where no (piestion is asked, 
 to some words, circumstances, or occa- 
 sion that precedes. Here it refers to 
 the two last verses of the preceding 
 chapter, where we have an account of 
 the conduct of the chief priests and 
 Pharisees, which occasioned or caused Je- 
 sus to respond in an additional parable. 
 By parables. In parabkfi. The para- 
 bolic mode of teaching is expressed in 
 general terms bv the plural parables, ch. 
 13 : 3, 10 ; Mark 3 : 23 ; 12 : 1. 
 
 2. The kiugdom of heaven. The 
 
 reign of Messiah iu the Gospel dispen- 
 sation, in resjject to open rejecters and 
 mere nominal professors, is like the 
 case of a certain king. A mar- 
 riage. Not merely the act of uniting 
 the two parties in matrimony, but all 
 the arrangements of the occasion, in- 
 cluding the festivities. The marriage 
 festival commonly lasted seven days. 
 Gen. 29 : 27 ; Judg. 14 : 17, 18. 
 
 3. To call them that were bid- 
 den. According to an oriental custom, 
 
 j those who had been previously invited 
 are now summoned at the beginning of 
 the festivities. Compare Esth. 5:8; 
 6 : 14. The first call having been given, 
 so that they might have time to prepare, 
 i it was now expected that they would be 
 1 in readiness to go. They would not 
 come. In this refusal they show not 
 only their disrespect, but also their dis- 
 loyalty to their sovereign. Compare 
 Esth. '1 : 12, 16, 17. 
 
 j 4. Sent forth other servants. 
 j This strikingly shows the gracionsness 
 I and leniency of the king. Instead of 
 I bringing punishment at once upon those 
 ; that were bidden, for their contempt, 
 ] he endeavors to remove any misuuder- 
 I standing, barrier, or difficulty, which 
 1 may have been in their way, and gives 
 j them an opportunity to retrace their 
 steps, and come to the marriage. He 
 sends forth other servants to tell them, 
 in the most explicit language, that the 
 preparations are made, and all things are 
 i ready. Dinner. The mid-day meal, 
 the openinir meal of the marriage festi- 
 vities. Fatlings. The smaller and 
 younger animals fatted for slaughter. 
 
 5, 6. The treatment these servants re- 
 ceived at the hands of those hidden. 
 Two classes of rejecters of the king' sin- 
 
A.D. 30. 
 
 MATTHE\A' XXII. 
 
 301 
 
 7 thein. But when the king heard thereof^ he was 
 wroth : and lie sent forth •" liis armies, and destroyed 
 
 y those murderers, and burned up tlieir citj'. Then 
 saith he to his servants. The wedding is ready, but 
 
 9 they which were bidden were not > worthy. ^ Go ye 
 therefore into the highways, and as many as ye shall 
 
 10 find, bid to the marriage. So those servants went 
 out into the highways, and " gathered together all 
 as many as they found, both bad and good : and the 
 Avedding was furnished with guests. 
 
 11 *> And when the king came in to see the guests, "= he 
 saw there a man "* wiiich had not on a wedding gar- 
 
 13 ment: and he saith unto him, Friend, «how camest 
 thou in hither not having a wedding garment ? 
 
 "Dan. 9. 26; Lk. 
 
 19. 27,42-44; 21. 
 
 21-24. 
 y Ac. 13. 46 ; Rev. 
 
 3.4. 
 ^Pro. 1.20-23; Is. 
 
 55. 1-3; Mk. 16. 
 
 15, 16; Rev. 22. 
 
 n. 
 
 "ch. 13. 47, 48; 
 
 John 10. 16. 
 >■ ch. 25. 31, 32. 
 "^ 1 Cor. 4. 5 ; Heb. 
 
 4. 12, 13 ; Rev. 2. 
 
 23. 
 1 Zee. 3. 3, 4 ; Lk. 
 
 15. 22; Ro. 3.22; 
 
 Eph.4. 24; Rev. 
 
 19.8. 
 e ch. 5. 20. 
 
 vitation are here given— ^r^i, those who 
 slighted the invitations; second, those 
 who persecuted and murdered his ser- 
 vants. The first class are again divided, 
 one to his farm, another to liis merchan- 
 dise. They made light of it. They 
 treated the invitatiou of tlie king, and 
 the words of the servants, with indille- 
 i-ence and disregard. They sliov.cd a 
 disloyal and rebellious spirit. Went 
 theiV ways. Rather, Went uwni/. 
 Their disregard and indiflference was es- 
 pecially shown by their going away lo 
 attend to their own private aSairs, just 
 at the time when the king's invitations 
 were urgent, and his busmess required 
 haste. Compare 2 Chron. 30 : 1, 10. 
 
 The remnaut. T/ie rest, the second 
 class, who vicre open and violent oppo- 
 sers. Took his servants. Laid hold 
 of them, laid violent hands on them. 
 Entreated them spitefully. Abus- 
 ed and ill-treated them. They went on 
 in their deeds of violence till, reaching 
 the climax of their crime, tliey slew 
 them. Thus their rebellion becomes 
 open ; they are guilty of disloyalty, mur- 
 der, and treason. 
 
 7. The severe punishment the king 
 brings ou these re1)cls and murderers" 
 The king was Avroth,both on account 
 of their unmerciful treatment and cruel 
 murder of his servants, .and the insult, 
 rebellion, and treason thereby commit- 
 ted. The crime he rightfully regards as 
 done against himself. Compare 2 Sam. 
 10 : 2-6. He therefore destroyed both 
 them and their city. 
 
 8-10. Not worthy. Not specially 
 because they were murderers, but because 
 they did not accept of the king's invita- 
 tiou. Compare Luke 1-1 ; 18-30, 24. 
 26 
 
 Underlying their terrible crimes was the 
 spirit of rebellion. The highways. 
 The forks of the roads, where ihe roacls 
 from the country eame together, and the 
 people from the country would come in 
 from different directions. Gathered 
 together — both bad and good. 
 Persons of all classes and conditions. 
 Instead of the wedding, a preferable 
 reading is, the bridal hall, etc. 
 
 11, 12. The second portion of the pa- 
 rable, the man without the wedding gar- 
 ment, here begins. To see the guests. 
 Rather, To view the guests. Guests means 
 those reclining at table. They were 
 doubtless arranged on their couches, at 
 the tables, when the king entered to 
 view the company. Wedding gar- 
 ment. A garment suited for the occa- 
 sion, and also expressly intended for it. 
 The important point here is not hoiv he 
 might have obtained a wedding garment, 
 but that he ought to have had it. It was 
 necessary to the enjoyment of the feast, 
 and expected of all, and he alone was 
 without it. To allow him to explain his 
 failure in not having on the proper cos- 
 tume, the king says to him. Friend, 
 my good man (see ch. 20 : 13), ho^v 
 camest thou in hither, not hav- 
 ing a wedding garment? And 
 he was speechless; he was silenced, 
 convicted of his folly, saw that the fault 
 was entirely his own, and could say no- 
 thing, not even ofl'er a shadow of an 
 excirse. He had not a word to say of 
 poverty, haste, and hurry in coming, or 
 inal)ility from any cause. It is evident 
 that he was guilty of base neglect, and 
 of contempt toward the king himself. 
 It is probable that the guests had gar- 
 ments furnished them, gathered as they 
 
302 
 
 MATTHEW XXII. 
 
 A.D. 30. 
 
 13 f And he was sjieechless. Then said the king to the 
 servants, e Bind him hand and foot, and take him 
 away, and cast him ^ into outer darkness; there 
 
 f Ro. 3. 19. 
 E Zeph. 1. 7, 8. 
 hch. 8. 12; 2 Pet. 
 2. 4, n. 
 
 were from the thoroughfares of the city, 
 and brought with great haste to the wed- 
 ding. This would liave been no great 
 task on the part of the Iving, since tlie 
 treasures of the wealthy consisted largely 
 of changes of raiment, Job 27 : 1(3; 
 James 5 : 2; see also on ch. : 19. Ho- 
 race says that Lucullus, a Roman who 
 lived a little before the Christian era, on 
 examining his wardrobe, found that he 
 liad five thousand mantles. And Char- 
 din, who traveled in the east in the 
 seventeenth century, says that the king | 
 of Persia gave away an infinite number j 
 of garments. It is also a modern custom 
 in the east, to furnish garments on mar- [ 
 riage, festive, and other occasions. At [ 
 the royal marriage of Sultan Mahmoud, 
 a number of years ago, every guest had 
 made for him, at the expense of the sul- 
 tan, a wedding garment. No one, how- j 
 ever dignified his station, was permitted j 
 to enter into the presence-chamber of ; 
 that sovereign without a change of rai- ! 
 ment. Travelers relate similar customs 
 in Persia. Chardin mentions a vizier 
 who lost his life for not appearing before 
 his sovereign, a Persian king, in a robe 
 that had been sent him for tlie purpose. 
 Since eastern manners change so little, | 
 it is likely that such customs existed in 
 the days of our Savior, and long before. 
 Circuinstantial evidence may also be de- 
 rived from such passages as Gen. 45 : 22 ; 
 1 Sam. 18 : 4 ; 2 Kings 10 : 22 ; Esth. 6 : 
 8 ; Dan. .5:7; Rev. 3:5; 6 : 11. 
 
 13. The guest, being thus inexcusable, 
 and guilty of neglect of plain duty, of 
 great impropriety on such an occasion, 
 and of contempt toward his sovereign, 
 is summarily punished. To his ser- 
 vants. To his attendants. These were 
 his ministering and personal attendants, 
 the officers who attended him and exe- 
 cuted his will. They are to be distin- 
 guished from his scrvatitK^ mentioned in 
 the preceding verses. Bind him hand 
 and foot. As criminals were bound 
 for punishment; it wa^ also a part of 
 the punishment. Take him away, 
 according to the best critical authorities, 
 should be omitted. Outer darkness. 
 The darkness outside the royal baniiuet- 
 ing house, which was brilliantly illumi- 
 ;iated. His chagrin, shame, and anguish 
 
 are expressed by the outward signs of 
 Aveeping and gnashing of teeth. 
 
 See on ch. 8 : 12. 
 
 This being a complex parable, consist- 
 ing of the royal marriage and the wed- 
 ding garment, it has a complex design 
 and a double centre of comparison. Its 
 grand design was to show the rejection 
 of the Jewish people and the destruction 
 of Jerusalem, on account of their rejec- 
 tion of Christ, and also the final punish- 
 ment of all mere nominal professors. 
 Its centres of comparison are found in 
 the destruction of the city of those re- 
 jecters and murderers, and in the cast- 
 ing forth into outer darkness of the man 
 without the wedding garment. The 
 first portion of the parable bears some 
 resemblance to Prov. 9 : 1-6 ; the second 
 portion to Zeph. 1 : 7, 8. 
 
 The king represents God the Father; 
 the lion, Jesus Christ the Son of God ; 
 the marriiige, the marriage supper of the 
 Lamb (Rev. 19 : 7-9), the full and com- 
 plete union of Christ and his congre- 
 gated people ill glory. The crowning 
 blessings of the Gospel are frequently 
 set forth in Scripture under the figure of 
 a marriage, Ps. 45 : 6-15 ; Isa. 61 : 10 ; 
 62 : 5; Hos. 2 : 19, 20; 2 Cor. 11 : 2; 
 Eph. 5 : 25-27, 32. 
 
 Those hidden to the wedding were the 
 Jewish people, ch. 10 : 5, 6 ; John 4: 22; 
 Acts 13 : 46. T!he first invitation, which 
 is implied, was given by John the Bap- 
 tist and the |>rophets who foretold the 
 coming of Christ (Acts 3 : 22-24). This 
 parable belonos entirely to the new 
 dispensation, and therefore can extend 
 back into the old only as it was fore- 
 tf)ld or announced. The second invita- 
 tion, or the swnmotis to the wedding by 
 the servants, was the preaching of the 
 glad tidings by the twelve and the 
 seventy (Luke 9 : 1, 2 ; 10 : 1) before the 
 crucifixion ; the refusal to come repre- 
 sents the Jew^s, especially the scribes, 
 chi(!f-priests, and Pharisees, as the poli- 
 tical and religious representatives and 
 leaders of the people, rejecting Christ 
 and salvation, John 5 : 40. The third 
 and hist iantation represents the preach- 
 ers of the Gospel to the Jews after the 
 resurrection. The announcement (ver. 
 4), / have prepared my dinner ; my oxen 
 
A.D. 30. 
 
 MATTHEW XXII. 
 
 303 
 
 14 shall be weeping and gnashing of teeth, 
 many are called, but lew are chosen. 
 
 I For ' ch-7. 14; 20. 16. 
 
 and the fallings are killed, etc., shows an 
 advancement in the divine preparation ; 
 Christ offering himself a sacrifice for sin, 
 dying, rising, ascending, and the Holy 
 Spirit descending in power. Compare 
 John 6 : .51-58 ; Acts 2 : 38, 39 ; 3 : 26. The 
 unbelieving Jews who rejected this invi- 
 tation are represented under two classes: 
 first, tliose who were indifferent, lilce De- 
 mas, loving this present world, and so 
 absorbed in it as to have but little 
 tliought about God and religion ; se- 
 cond, the open opposcrs of Christ and 
 the persecutors of his disciples. Thus, 
 they cast Peter and John into prison 
 (Acts 4:3); then the apostles (Acts 
 .5 : 18) ; then the disciples generally, 
 both men and women. Acts 8 :" 3. They 
 scourged some (Acts 5 : 40 ; 16 : 22) and 
 slew others, as Stephen and James, Acts 
 7 : 58 ; 12 : 2. This last invitation con- 
 tinued about thirty five years. 
 
 The city of these imirderers (ver. 7) re- 
 presents Jerusalem ; the armies, the Ro- 
 man armies under Titus Vespasian, who 
 utterly destroyed the city and the tem- 
 ple, A.D. 70. " See on ch. 21 : 41, last 
 paragraph. They are called his annies, 
 because they Avere God's messengers of 
 wrath against that devoted city. God 
 often uses the wicked to execute his 
 judgments, Jer. 25 : 9 ; Joel 2 : 2.5. 
 
 The Jews had shown themselves not 
 imrthy ( Acts 13 : 46), by their rejection 
 of the Gospel, and their opposition to 
 Christ and his cause, culminating in 
 cruel persecution. They arc i-ejccted, 
 their city destroyed, and those that re- 
 main are scattered, and the Gospel is 
 offered to the Gentiles. Thus, the ser- 
 vant'« are commanded to go forth into 
 the highimys, the thoroughfares of the 
 world, to the Gentiles, the heathen 
 woi-ld. Tfte had and good represent men 
 of all descriptions ; the best as well as 
 the worst men need the Gospel, and all 
 are welcome to it. It was by accepting 
 the invitation that the wedding wasfur- 
 nished with giifsts. 
 
 The man ivithout the wedding gannent 
 represents the mere nominal professor ; 
 the wedding garment is the righteous- 
 ness which is obtained through faith 
 (Phil. 3 : 9), which is professed in haj)- 
 tism (Gal. 3 : 27; compare Ei)h. 4 : 23, 
 24), and which is indispensable to enter- 
 
 ing and enjoying the kingdom of glory, 
 Heb. 13 : 14. "The fine linen is the 
 righteousness of the saints," Rev. 19 : 8. 
 Compare Isa. 61 : 10. 
 
 Tlie questioning this man without the 
 wedding gamient, by the king, repre- 
 sents the judgment coming home to each 
 individual heart, 2 Cor. 5 : 10. And here 
 may be a reason why one individual is 
 made to represent a class, in order that 
 the application might be the more 
 pointed and personal. As he was speech- 
 less, so shall nominal professors be with- 
 out excuse and struck dumb in the pre- 
 sence of their Judge. Righteousne; s was 
 a free gift ; their guilt will consist in not 
 accepting it from the heart. This man, 
 coming in his own dress, represents 
 them clothed in and trusting in their 
 own righteousness. This was a warning 
 to scribes and Pharisees, to Judas, and 
 to all who had the fonn of godliness 
 without the power. 
 
 As he was cast forth, so shall nominal 
 Christians be excluded from heaven. 
 The servants, or mhiistering attendants 
 (ver. 13), represent the angels who 
 "shall gather out of his kingdom all 
 that offend, and them that do iniquity," 
 ch. 13 : 41, 49. The hhiding him hand 
 and foot points to their perfectly help- 
 less and disgraceful condition. The cast- 
 ing forth is their banishment from the 
 presence of the Lord ( 2 Thess. 1:9); 
 the Older darkness, the blackness of dark- 
 ness forever ( Jude 13) ; the iceqnng and 
 gnashing of teeth, the miserj' of the lost 
 soul, arising from despair, remorse, and 
 the wrath of a holy God. 
 
 14. In closing, Jesus utters one of his 
 solemn proverbial sayings. For. Such 
 is the solemn fact under the Gospel dis- 
 pensation, which is in harmony with the 
 teaching of this parable, and indeed ren- 
 ders its narration necessary. Many are 
 called, referring to verses 3 and 9, and 
 including Jews and Gentiles, all who are 
 invited to receive the blessings of the 
 Gospel. Few are chosen. This is to 
 be explained in harmony with the para- 
 ble. But few enjoy the benefits of the 
 Gospel by accepting its provisions. All 
 indeed is of sovereign grace, and of a 
 sovereign purpose; but the human side 
 in accejitiuir the invitation is prominent 
 in the parable. See on ch. 20 : 16. 
 
304 
 
 MATTHEW XXII 
 
 A.D. 30. 
 
 Concerning the jMi/ment of tribute to Ccesar. 
 
 15 '' THEN went the Pharisees, and took counsel 
 
 16 'how they might entangle him in ?iis talk. And 
 they sent out unto him their disciples with the He- 
 rodians, saying, "" Master, we know that thou art 
 true, and teachest the way of God in truth, neither 
 carest thou for any man : for thou regardest not the 
 
 17 person of men. Tell us therefore. What thinkest 
 thou ? Is it lawful to give tribute unto ■> Caesar, or 
 
 kMk. 12. 13; Lk. 
 
 20. 20 ; Ps. 2. 2. 
 > Ps.56. 5, 6; Heb. 
 
 12 3 
 ■n Ps. 5. 9 ; Gal. 6. 
 
 7. 
 
 Lk. 2. 1; John 
 19. 12, 15; Ac. 
 17. 7 ; 25. 8. 
 
 1.5--22. The reply of Jesus to the 
 Pharisees and Herodians, concern- 
 ing THE LAWFULNESS OF PAYING TRI- 
 BUTE TO C^SAR, Mark 13 : 13-17 ; Luke 
 20 : 20- -'6. 
 
 The Jewish rulers having been worsted 
 in their direct attempt to silenee Jesus, 
 and being greatly enraged byliis rebukes 
 and threatenings, and being restrained 
 from laying hands on him for fear of 
 tlie people^ now strive to unite all par- 
 ties opposed to liim, and in various ways 
 endeavor to draw from him something 
 which might afford a civil or ecclesias- 
 tical accusation against him, or at least 
 might destroy his popularity and influ- 
 ence with the people. 
 
 1.5. Then went the Pharisees, etc. 
 The Pliarisees were the leaders of the 
 opposition, and probably formed the 
 principal ones of those who had just 
 questioned the authority of Jesus. How 
 they mi^ht entangle him in his 
 talk. How they might ensnare or en- 
 trap him with a word. Compare 1 Sam. 
 ~'8 : 9; Prov. 6 : J. In his talk. More 
 e.vaetly translated, with a word, the Plia- 
 risees supposing that he must necessarily 
 entrap liimself by answering either yes 
 or )io to their question in verse 17. " Not 
 in dLscourxe in general ; but with specific 
 reference to the artfully devised ques- 
 tion in verse 17, to which it seemed he 
 could answer neither yes nor no, without 
 fatally involving himself in his relations 
 either to the government or the people." 
 — Dr. Con ant, Efi/'iMon of Matthew. 
 
 16. Their disciples." To carry out 
 their plan, the Pharisaic rulers could not 
 come themselves to Jesus, for they were 
 known ; they therefore sent their disci- 
 ples, their pupils and followers, young 
 and unknown persons. Compare Acts 
 3' : 3. Herodians. This class is re- 
 ferred to by name only in this passage, 
 and in Mark 3 : ; 13 : 13. The Hero- 
 dian- appear to have been a political ra- 
 ther thau a religious party, though, as it 
 
 is supposed, mostly Sadducees in reli- 
 gious sentiment. They were partisans 
 of the Herodian family, and consequent- 
 ly of the Roman dominion over the 
 country, which was odious to the Jews 
 generally. They may be regarded also 
 as the friends and partisans of Herod 
 Antipas, tetrarch of Galilee and Perea, 
 and hence Galileans, and belonging to 
 the same province with Jesus, whose 
 testimony might be of great importance. 
 Herod was desirous of obtaining the title 
 of king from the Roman emperor; and 
 if his friends could rid Palestine of one 
 who opposed Roman dominion and 
 aspired to be king of the Jews, it might 
 work to the advantage of Herod. Thus, 
 while the Pharisees hated and opposed 
 the Herodians, they hated Jesus so much 
 more that they could unite with them in 
 their opposition to him. The Herodians, 
 on the contrary, united with the Phari- 
 sees more from political and selfish mo- 
 tives. 
 
 Master, we know, etc. Teacher, 
 we know. They affirm what is true, but 
 hypocritically. Nicodemus used similar 
 language, but sincerely. Luke says the 
 chief priests and scribes "sent forth 
 spies, who should feign themselves just 
 men, that they might t.ake hold of his 
 •words," Luke' 30 : 30. They pretended 
 to acknowledge Jesus to be" all that he 
 claimed, and to be ready to abide by his 
 decisions, since they would be absolutely 
 true and just, independent of the influ- 
 ence and autliority of men. They came 
 to Jesus not as Pharisees, nor Herodians, 
 but as just men, hoping by their words 
 to hide their character, and flatter Jesus, 
 and lead him into an uni^uarded posi- 
 tion. Neither carest ; for the censure 
 or applause of any. Thou regardest 
 not; thou art perfectly impartial. The 
 way of God. The way which God has 
 marked out for men to walk in before 
 him, Ps. v7 : 11. 
 
 17. Tell us, therefore, what 
 
A.D. 30. 
 
 MATTHEW XXII. 
 
 305 
 
 o ch. 16. 8. 
 p Pro. 15. 11. 
 
 18 not ? But Jesus ° perceived their wickedness, and 
 
 19 said, P Why tempt ye me, ye hypocrites? Show me 
 the tribute money. And they brought unto liim 'i a "• ch. 18. 28; 20. 2 
 
 20 penny. And he saith unto them, Whose is this im- 
 31 age and superscription ? Tliey say unto him, Caesar's. 
 
 Then saith he unto them, '' Render therefore unto 
 
 ch. 17. 25-27 ;Ro. 
 
 13. 7. 
 
 thinkest thou. What are thy thoughts 
 and opinion on this much disputed 
 point V Tell us, and settle the question, 
 for we have determined to submit it to 
 thy judgment. Is it lawful, for us as 
 Jews, as the chosen people of God, Luke 
 20 : •^•■l. The question is uot whether it 
 was advisable, but whether it was laufiil 
 for them, who acknowledged God as 
 their king. To give tribute. The 
 poll-tax imposed ouuU males from four- 
 teen, and females from twelve to sixty- 
 live. CsEsar. The family uanie of Ju- 
 lius Ciesar, the first Roman emperor, and 
 applied to his successors, whether of his 
 family or not, as a designation of their 
 office, and a representation of Roman 
 power. The Ccesar then reigning was the 
 Emperor Tiberius. Or not ? The ques- 
 tion was so put as to require, as they 
 thought, the answer, either yes or no. 
 They would rather have him answer in 
 the negative, for then they would "de- 
 liver him into the powei- and authority of 
 the governor" as a seditious person, 
 Luke 'JO : 20. But if he answered in the 
 affirmative, then they would accuse him 
 before the people as opposed to the law 
 of God. The Herodians, as friends of 
 Herod, and hence of the Roman supre- 
 mac}-, were in favor of paying tribute. 
 The Pharisees generally espoused the 
 popular Jewish sentiment, that paying 
 tribute to a foreign power was a badge of 
 servitude, and even contrary to the law of 
 Moses. Thus Judas, the Gaulonite (Acts 
 5 : 35), had raised an insurrection in op- 
 position to levyiuii' this tax, holding 
 that it was unlawfvd, and even rebellion 
 against God for the Jews to pay tribute 
 and submit to a foreign power. These 
 sentiments were extensively promiilgat- 
 ed; and the Jewish people, who were 
 very restless under the Roman yoke, 
 quite generally espoused, or sympathized 
 in them. This was, however, a fanatical 
 view of thelaw% since the Jews were no- 
 where forbidden to pay tribute to a fo- 
 reign conqueror. They were only for- 
 bidden to set a stranuer over them as 
 king, Deut. 17 : 15. They had, at diffe- 
 
 rent times, paid heavy tribute to Syria 
 and Babylon. 
 
 18. Perceived their wickedness. 
 
 Rather, Knowiug tluir wicknlnei^s, their 
 evil disposition, their malicious artifice. 
 Why tempt ye me y Why entice me to 
 say something which you can use against 
 me ? Why do you try to draw nVe into 
 a snare, so as to entrap me? Hypo- 
 crites ; dissemblers, pretenders, assum- 
 ing a character that does not belong to 
 you. 
 
 19. Tribute money. The current 
 coin of the taxation, the money in which 
 civil taxes were paid. A penny. A de- 
 nary, a Roman silver coin, worth about 
 fifteen cents. See on ch. 18 : i.8; and 
 wood-cut, ch. i-O : 2. It was a current 
 maxim of Jewish teachers, that " wher- 
 ever a king's coin is current, there his 
 sovereignty is acknowledged." It was 
 an evidence of the Roman dominion 
 over the land, that Roman currency was 
 used ; and, by using it, the Jews in fact 
 acknowledged their subjection to the 
 Roman power. 
 
 ~0. Image and superscription. 
 The image was probably the likeness of 
 the Roman emperor, Tiberius Cii?sar. 
 The inscrijiiion was the motto of the 
 coin, the title of the emperor, declara- 
 tive of his sovereignty. 
 
 21. Caesar's. They thus acknowledged 
 that they were peacefully submitting to 
 his government, and enjoying his protec- 
 tion. Render. Payoff. The idea is not 
 renderirifi a gift, but rendering what is 
 due. The things that are Caesar's. 
 Render to Ca'sar whatever is due to him, 
 what rightfully belongs to him; if you 
 are under his government, obey him and 
 pay him fully for his protection, so long 
 as you violate no divine ol;ligation. He 
 does not discuss a political question, nor 
 the right or wrong of Roman supremacy ; 
 but taking their condition as it really 
 was, the Roman power peacefully ac- 
 knowledged and its protection enjoyed, 
 he teaches that they should ]iay toward 
 its sujiport, and render to it whatever 
 was rightfully its due. Paul expands 
 
306 
 
 MATTHEW XXII. 
 
 A.D. 30. 
 
 Ci3esar the things which are Caesar's ; ' and unto God 
 
 22 tlie things that are God's. When they had heard 
 these loords, they marveled ; and left him, and went 
 their way. 
 
 Concerning the Resurrection. 
 
 23 " THE same day came to him the Sadducees, 
 " w^hich say that there is no resurrection, and asked 
 
 24 him, saying, Master, ^ Moses said, ' If a man die, 
 having no children, his brother shall marry his wife, 
 
 ch. 4. 10; Dan. 3. 
 16-18; 6. 10-13; 
 Ac. 5. 29. 
 
 <■ Mk. 12. 18 ; Lk. 
 
 20. 27. 
 " Ac. 23. 8 ; 1 Cor. 
 
 15. 12-14 ; 2 Tim. 
 
 2. 18. 
 " Deii. 25. 5-10. 
 
 this idea in Rom. 13 : 1-7. The things 
 that are God's. And since in the 
 higliest sense you are under God's go- 
 vernment, preserved, protected, and sup- 
 ported by liiin, render to him whatever 
 is due to liim as your God and King — 
 your obedience and the whole circle of 
 religious duty. The two precepts are in 
 liarlnony, and the one really tlowing out 
 of the other. As love to our neighbor is 
 in harmony with, and Hows from, love 
 to God, so rendering all rightful obedi- 
 ence to human government is in harmo- 
 ny with, and springs from, discharging 
 our full obligation to God, 1 Tim. -.l : 1, 
 2; I Pet. '-' : 18-16. " Man is the coina";e, 
 and bears the image of God, Gen. 1:27; 
 9:6; Acts 17 : 29 ; James o : 9. . . . 
 We owe, then, onr-selves to God ; and this 
 solemn duty is implied, of going our- 
 selves to tiiin, with all that we have and 
 are. Tlie answer also gives them the real 
 reason why they were now under subjec- 
 tion to C.psar, namely, because they had 
 fallen from their allegiance to God," 2 
 Chron. 12 : .5-,S. — Alfokd. 
 
 22. Marveled. They wondered at a 
 reply so unexpected, so apt and true, and 
 at his wisdom in escaping their snare. 
 He maintained botli tlie rights of govern- 
 ment and the rights of God, and in such 
 a manner that neither party could accuse 
 liim. The wisdom of his reply may well 
 command our admiration. He laid down 
 a great moral principle, which is applica- 
 ble in ever}' age of the world, aud wiiich, 
 if properly carried out, will conduce to 
 the higliest good of man and to the glorj' 
 of God. 
 
 23-33. The reply of Jesus to the 
 s.^dducees concerning the resur- 
 RECTION, Mark 12 : 18-27; Luke 20 : 27- 
 40. The attack of the Sadducees was less 
 artful and insidious than that of the Plia- 
 risees aud Heridians. Their question 
 was most frivolous, and their design 
 seems to have been to throw contenipt 
 
 not merely on the doctrine of the rcsur- 
 rectiou, which they denied, but especi- 
 ally upon Jesus, by any answer he might 
 give. 
 
 23. The same day ; on which Jesus 
 baffled aud silenced tlie Pharisees and 
 Herodians. The Sadducees. There 
 being no article in the original, it should 
 read^simply, iSaddiu-ees. Sec on ch. 3 : 7. 
 The Sadducees believed that the soul 
 perished with the body, and hence that 
 there is no resurrection of the dead, 
 and denied the doctrine of a future state 
 and of spiritual existence, such as angels 
 and spirits. Acts 23 : 8. The word resw- 
 redion, as used in this and the following 
 verses, appears to have a somewhat 
 broader signification than merely rising 
 from the ^ead, including not only the 
 life that ensues, but also the life of the 
 soul pre\ious to the reunion of soul and 
 body. Thus it is very nearly equivalent 
 to future life, the rising from the dead 
 being the central hinge around which 
 thatlife turns. Comjiare the language 
 of Mark 12 : 23, " In the resurrection, 
 therefore, when they shall rise." 
 
 24. Master. Teacher. They also ap- 
 l^roach him with apparent regard for his 
 authority as a religious teacher. Moses 
 said. Rejecting all human tradition, 
 they acknowledged the authority of Mo- 
 ses. The law which they cite is found 
 in Deut. 25: .5, 6, and was designed to' 
 prevent any family in Israel from becom- 
 ing extinct. The case here stated was 
 probably a fictitious one, and taking for 
 granted that, if there was a resurrection, 
 the present relations of life must con- 
 tinue in the future state, they thought 
 to show from the law the manifest ab- 
 surdity of the doctrine. It may have 
 been ti favorite argument of the Saddu- 
 cees with the Pharisees, and is an illus- 
 tration of their manner of opposing the 
 doctrine. 
 
 25-27. Now there were with us. 
 
A.D. 30. 
 
 MATTHEW XXII. 
 
 SO"; 
 
 25 and raise up seed unto his brother.' Now there 
 were witli us seven l)rethren : and tlie first, when he 
 had married a wife, deceased ; and, having no issue, 
 
 36 left his wife unto his brotlier : likewise the second 
 
 27 also, and the tliird, unto the seventh : and last of 
 
 28 all the woman died also. Therefore in the resurrec- 
 tion whose wife shall she be of the seven ? For they 
 all had her. 
 
 29 Jesus answered and said unto them, y Ye do err, 
 ' not knowing the Scriptures, " nor the power of God. 
 
 30 For in the resurrection they neither marry, nor are 
 given in marriage, but *> are as the angels of God in 
 
 'Ph. 17. 15; 49. 
 
 14, 15; 18.26. lit; 
 Dan. 12.2; Hos. 
 13. 14. 
 
 ' Ps. 119. 130; Jno. 
 5. 39 ; 20. 9 ; Ro. 
 
 15. 4. 
 
 •Ge. 18. 14; Jer. 
 
 32. 17; Phil. 3. 
 
 21. 
 »■ 1 John 3. 2 ; Rev. 
 
 5. 9-11. 
 
 The Sadducees state the case as if it had 
 actually occurred among them. It may 
 have been a long disputed case, never 
 before fully solved. Some suppose it 
 founded on the apocryphal book of To- 
 bit 3 : 8. Having no issue. Having 
 no seed. 
 
 28. In the resurrection. In the 
 resurrection stiite or life; the state of 
 being into which the resurrection issues. 
 Whose wife should she be ? The 
 Pharisees appear to have held that the 
 relationships of this life would continue 
 in the future state. And with no other 
 conception of the doctrine the Saddu- 
 cees foresaw a certain conflict between 
 these seven brothers. All, then, can not 
 have her, but only one ; yet none has a 
 claim upon her above the rest. Whose 
 wife, then ? They see here, as they sup- 
 pose, an insurmountable difficulty to 
 supposing a resurrection life. It would 
 be a state of confusion, with interests 
 and relationships which could never be 
 justly settled. And besides, as this case 
 grew out of a Mosaic enactment, it was 
 evident, as they thought, that Moses 
 never intended "to reveal a resurrection 
 and a future life. Their object was not 
 t<J have their i|uestion solved, but rather 
 to puzzle Jesus, or to draw forth some 
 expression which they could use against 
 him. They could not expect him to den j- 
 the resurrection ; for he had raised Laza- 
 rus from the dead, and had repeatedly in- 
 culcated the doctrine. He was doubtless 
 known to side with the Pharisees in this 
 respect. But they hoped to bring him 
 into conflict with the law of Moses, or 
 induce him to utter that which they could 
 construe into blasphemy, or turn into 
 ridicule. 
 
 29. Jesus answers them quite diffe- 
 rently from what they expected. He 
 
 does not so much notice the question as 
 the imderlying error that suggested it. 
 He first shows their mistake through ig- 
 norance, and then expounds a passage 
 in point from the law. Ye do err. You 
 go astraj', you wander through your two- 
 fold ignorance of Scripture and the 
 power of God. Not knoAving the 
 Scriptures. Not understanding the 
 Scriptures in their deep spiritual im- 
 port, esiDecially in regard to a future ex- 
 istence. Nor the power of God, 
 which can and will remove all obstacles 
 in the way of a future life, as taught in 
 his word. Since God is omnipotent, the 
 dead can be raised; and they will be 
 raised, since lie has so taught us in his 
 word. The same two-fold ignorance and 
 unbelief lie at the foundation of the 
 principal objections to the resurrection 
 at the present day. Acts 26 : 8 ; Rom. 4 : 
 17 ; 1 Cor. 6 : 14 ; 1.5 : 34. 
 
 oO. In the resurrection. In that 
 state ushered in by the resurrection. 
 The reference is to the resurrection stat*.' 
 of the righteous, Luke 20 : 35. The Jew, 
 as one of God's chosen people, would 
 look forward to the future condition of 
 the righteous. Neither marry. With 
 reference to males. Given in mar- 
 riage. With reference to females, who, 
 among the Jews, wei-e given in marriage 
 by their fathers. Are as the angels 
 of God. Not constituted for the mar- 
 riage relation. Their existence, rela- 
 tions, and state will be similar to those 
 of the angels ; not earthly, sensual, and 
 mortal, but heavenly, spiritual, and im- 
 mortal. " Neither can they die any more ; 
 for they are equal unto the angels, and 
 are the children (so7is) of God," Luke 20: 
 36. They are not dependent on the mar- 
 riage relation for the preservation of 
 their species, but are themselves immor- 
 
308 
 
 MATTHEW XXII. 
 
 A.D. 30. 
 
 31 heaven. But as touching the resurrection of the 
 
 dead, have ye not read that which was si:)okeu unto 
 33 you by God, saying, " ' I am the God of Abraham, 
 
 and the God of Isaac, and the God of Jacob V God 
 33 is not the God of the dead, but of the living. And 
 
 when the multitude heard this, ^ they were astonish- " ^h. 7. 28, 
 
 ed at his doctrine. 
 
 Ex. 3. 6, 16 ; Ac. 
 7. 32; Heb. 11. 
 16 
 
 tal. As the righteous will be as the an- 
 gels, the wicked will be as the fallen an- 
 gels, or demons. 
 
 31. Touching the resurrection 
 of the dead. Concerning the resur- 
 rection. The future life which the Sad- 
 ducees were making to hinge on the re- 
 surrection. The dead here refers not 
 merely to the bodies of those who have 
 died, but to their disembodied spirits — 
 with reference, indeed, to their being re- 
 united to their bodies and raised. The 
 Hebrew had a distinct word, rapha, which 
 refers to that part of man which survives 
 death, and was a distinct name for that 
 separate existence. Job 2(5 : .5 ; Ps. 88 : 
 10 ; Prov. 3 : 18 ; 9 : 18 ; 21 : 16 ; Isa. 11 : 
 9; 26 : 14, 19. Have ye not read 
 that spolvcn by God, wliicli is a proof of 
 the resurrection and of the whole future 
 state which it implies V Jesus appeals to 
 Moses, Evodus o : 6, inasmucli as they 
 had just drawn their argument from Mo- 
 ses. Some affirm, and otliers deny, that 
 the Sadducecs rejected all the other parts 
 of the H0I3' Scriptures but tlic live 
 books of Moses. The true statement 
 seems to be, that they rejected all tradi- 
 tion, and received only the written law, 
 and that they held that the five books of 
 Moses should be greatly preferred above 
 the rest of the Old Testament, and re- 
 garded as the only ultimate standard of 
 appeal for all doctrine. We tlius see an- 
 other reason why Jesus appeals to Mo- 
 ses, since they regarded his writings of 
 the highest authority. He, however, im- 
 plies, according to Luke, that he might 
 have appealed to the strong testimonies 
 of other Scripture (Isa. 26 : 19 ; Ezek. 
 36 : 1-14 ; Dan. 12 : 2) : " Emi Closes 
 showed," Luke 20 : 37. 
 
 32. I am the God of Abraham, 
 etc. The living and eternal God, l)car- 
 iug a personal relation, as the living 
 God, to Abraham and to Isaac and to 
 Jacob, which supposes tliat those patri- 
 archs were still bearing a living and per- 
 sonal relation to him as his servants, 
 and also implies he will not sufFcr them 
 
 always to remain under the power of the 
 grave, but will, in due time, raise them 
 to a glorified life. Jehovah is the I am, 
 the ever faithful, the unchangeable, the 
 livii^g and eternal God. He was the per- 
 sonal God of the patriarchs. That he 
 continued tliis personal relation implies 
 their continued existence. Since he de- 
 clares, "7«wthcGodof Abraham," etc., 
 their God absolutely and without refe- 
 rence to time, that is, eternally, their im- 
 mortality is implied. And since he was 
 the God of their whole existence, body 
 and soul, it is implied that, thouo'h the 
 relation between their bodies and souls 
 be suspended for a time, they will be re- 
 united ere long in an endless existence. 
 
 Not the God of the dead. Dead 
 is here used in the sense of the Saddu- 
 cees, extinat. God is not the God of the 
 extinct, of a non-existence. He can 
 bear no relations to a nonentity. But 
 of the living. Of those who continue 
 to live. The souls of the patriarchs, 
 that which was essentially theirs, were 
 .still living ; their bodies, the less impor- 
 tant part, had indeed died, yet still ex- 
 isted in matter, and the fact that Jeho- 
 vah was God of the living was a pledge 
 that this suspension of bodily existence 
 was only temporary. The additional 
 idea of a covenant-keeping God is fitting 
 here, since "/ am the God,^'' etc., may 
 briefiy express the blessing pertaining to 
 a covenant relation to God. Compare 
 Dent. 26 : 16 ; Isa. 41 : 10 ; Zech. 13 : 
 9; Heb. 11 : 16. All of the blessings 
 and promises of God connected with 
 this covenant relation can be enjoyed 
 only by the living, and the full enjoy- 
 ment must be in connection with their 
 most perfect life and highest sta,te of 
 being, their glorified and immortal 
 bodily existence. 
 
 33. Astonished at his doctrine. 
 At his teaehing, which had thrown such a 
 flood of light on the doctrine of the re- 
 surrection "and a future life, and which 
 had brought out so clearly the deep 
 meaning of Scripture in support of the 
 
A.D. 30. 
 
 Matthew xxii. 
 
 309 
 
 Tlte tiro (ireat ComniandvAentH. 
 
 34 « BUT when the Pharisees had heard that he liad ' Mk. 12. 28. 
 put the Sadducees to silence, they were gathered to- 
 
 35 gether. Then one of them, whkh teas ' a lawyer, ask- ' Lk. 10. 25, 2& 
 
 36 ed hhm a question .,t^\w\ii\wg him, and saying. Master, 
 
 37 which is the great commandment in the law ? Jesus 
 said unto him, ^ ' Thou shalt love the Lord thy God 
 '' with all thy heart, and with all thy soul, and with 
 
 ifDeu. 6. 5; 
 12 ; 30. 6. 
 
 doctrine. The multitude probably had 
 confused notions of the resurrection. 
 Tlie Pliarisees supposed it would be 
 some way connected with tlie coniiniiof 
 tlie Messiali. The easy manner in AVhieh 
 Jesus had solved the question of the 
 Sadducees, removing all absurdity, sup- 
 porting the resurrection by a citation 
 from one of the books of Moses, as- 
 tonished all. The argument also carried 
 conviction ; for one of the Pliarisees, a 
 scribe, said, " Teacher, thou liast well 
 said," and the Sadducees, put to confu- 
 sion and silenced, "no longer dared to 
 ask him any question," Luke 20 : 39, 40. 
 
 34-40. Jesus replies to a Phari- 
 see CONCERNING THE GREAT COMMAND- 
 MENT IN THE LAW, Mark 12 : 28-34. 
 Compare Luke 10 : 25-39. 
 
 34. When the Pharisees heard. 
 The Pharisees would gladly have seen 
 Jesus ensnared by the Sadducees; but 
 the latter had been so thoroughly routed 
 and put to silence that it caused much 
 excitement and pleasant emotion anuing 
 the Pharisees, who gathered togeth- 
 er, collected together in the same place. 
 
 3.5. But, howevermuch they might ap- 
 prove of the victory won for the doc- 
 trine of the resurrection, they did not 
 intend giving up their eflbrts to entangle 
 Jesus. One of them, a lawyer, one 
 skilled in the law, a teacher and uiter- 
 preter of the divine law, asked, tempt- 
 ing him, as spokesman for the Phari- 
 saic party; who, from wrong motives, 
 still hoped that he might say some- 
 thing which they considered wrong, 
 and which could be used against him. 
 There does not appear to have Vjeen 
 that maliciousness, either in the ([ues- 
 tion or in the one asking it, as in the 
 former attack in regard to tribute. 
 Indeed, Mark (12 : 28) presents this law- 
 yer as one of the scribes who had heard 
 and aii]iroved of the answer of Jesus to 
 the Sadducees. Privately he nuiy have 
 desired to hear the opinion of Jesus. 
 But though he is thus favorably present- 
 
 ed by Mark, he was the spokesman of 
 the Pharisees, who were anxious to find 
 some means to destroy him. 
 
 3{). Which is the great com- 
 mandment? Literally, What kind oj 
 cuiHoiiiiiihncHt ^ or. What coitimandmeiit is 
 great f Thei-e appears to be a reference 
 both to the greatness and the quality of 
 the commandment. The scribes made 
 numcious distinctions and classifica- 
 tions of the law, dividing the com- 
 mandments, six hundred and thirteen 
 in number, into greater and less, ra- 
 ther giving preference to the letter than 
 the spirit, and to the ceremonial rather 
 than the moral. The Jewish doctors 
 were by no means agreed as to which 
 precept was preeminent, some contend- 
 ing lor the law of sacrifices, others for 
 that of circumcision, others for that of 
 meats, washing, phylacteries, etc. As a 
 rule among them, the law of the Sabbath 
 was to give way to the law of circum- 
 cision. In the law, of Moses. See 
 on ch. 5 : 19. 
 
 37. Jesus answers by giving the great 
 law of love, first, to God ; second, to men. 
 He gives not any one precept of the de- 
 calogTie, but a comprehensive summarv 
 found in Deut. 6 : 5 and Lev. 19 : 18. 
 The Lord thy God. Jehovah is God, 
 whatever be the desires of men. The fact 
 that he is their God should call forth 
 their supreme love. With all thy 
 heart. With all thy desires, feelings, 
 and atlcctions. With all thy sonl. 
 With all thy sentiments, passions, and 
 vital bodily powers. With all thy 
 mind. With thy whole will and intel- 
 lectual powers. Whatever be the dis- 
 tinction between hecvrt, soul, and tnind, 
 the three combined are equivalent to the 
 whole man with all his powers and 
 afli'cctions. Thou shalt love God su- 
 premelv. 
 
 38. This is the first and great. 
 The true order of these words, accord- 
 ing to the highest critical authorities, is, 
 Tiiis is the great and first. This involved 
 
310 
 
 MATTHEW XXII. 
 
 A.D. 30. 
 
 38 all thy mind.' This is the first and great comniand- 
 
 39 ment. And the second is like unto it, ' ' Thou shalt 
 
 40 love thy neighbor as thyself.' '' On these two com- 
 mandments hang all the Law and the Prophets. 
 
 The Christ the Son of David. 
 
 41 ' WHILE the Pharisees were gathered together, 
 43 Jesus asked them, saying, " What think ye of 
 
 Christ ? whose son is he ? They say unto him, 
 
 " Ps. 103. 1. 
 
 ' Le. 19. 18; Lk. 
 
 10. 27 ; Ko. 13. 9, 
 
 10; Gal. 5. 14; 
 
 Jam. 2. 8. 
 k ch. 7.12; 1 Tim. 
 
 1. 5; 1 John 4. 
 
 19-21. 
 
 ' Mk. 12. 3.5; 
 
 20. 41. 
 ■n ch. 16. 13-17. 
 
 Lk. 
 
 the most direct answer to the question 
 of the scribe; for the command just 
 cited was great. But it was also thegreat 
 and first command in its nature, order, 
 rank, and importance, involving a prin- 
 ciple which lies at the foundation of all 
 goodness and every proper affection. 
 
 39. And the siecond, etc. Rather, 
 And a second is like unto it. There is a 
 second similar to the first, and of like 
 nature with it, and hence a second great 
 command. As the first command is a 
 summary of the first table of the law, of 
 the duties we owe to God ; so the second 
 is a summary of the second table, the 
 duties we owe to men. Supreme love to 
 God involves indirectly proper love to 
 our fellow-men ; and a right love toward 
 men presupposes and springs from true 
 love to God, Rom. 13 : 9; 1 John 4 : 30, 
 21. The two commands are thus alike 
 in nature, spriuging from the same 
 source, yet they are distinct. Thy 
 neighbor. Thy fellow - man. See 
 Luke 10 : 39-37. As thyself. The 
 Scriptures forbid selfls/uiess, but not self- 
 love. Self-love is an original principle in 
 our nature, and, though the Scriptures 
 do not command it, they take for grant- 
 ed and imply that men ought to exercise 
 a proper love for themselves. The com- 
 mand here is the inner life and principle 
 of the golden rule. " God loves me as he 
 loves thee ; and thee as he does me ; there- 
 fore I ought to love thee, my neighbor, 
 as myself; and thou me as thyself; for 
 our love ought to correspond to God's 
 love." — Bengel. This answer of Jesus 
 showed the Pharisees that their conduct 
 toward him was a transgression of this 
 law of love. 
 
 40. On these two — hang; as a 
 door on its hinges ; upon these the law 
 and the prophets depend ; these are fun- 
 damental precepts, from which all others 
 spring, and which compromise all oth- 
 ers. All the law and the pro- 
 phets. According to the best ancient 
 
 authorities this should read. The whole 
 law, and also the prophets. Tlie lawyer 
 had asked what command was great in 
 the law. Jesus answers. The great law 
 of love, remarking that on it hung the 
 law, and adding, " and also the pro- 
 phets," showing that it was a funda- 
 mental principle, not only in the law, 
 but in all Scripture. See on ch. 5 : 17 
 and 7 : 13. Jesus thus showed not only 
 what commands were great, but what 
 were the greatest; and also what must 
 be the nature of any command in order 
 to be great, that it must involve in some 
 degree and be in harmony with the 
 principle of love. Compare 1 Cor. 13 : 
 1-13. Mark relates that the scribe or 
 lawyer, on hearing this reply, expressed 
 his full approbation, and that Jesus said 
 to him, " Thou art not far from the king- 
 dom of God." 
 
 41-46. Jesus confounds and silences 
 the Pharisees with a question concern- 
 ing THE P.A.RENTAGE OF THE CHRIST, 
 
 Mark 13 : 3.5-37; Luke 30 : 41-44. He 
 had been acting on the defensive ; but 
 now he turns to the offensive, and con- 
 victs the scribes and Pharisees with ig- 
 norance and false views of the Messiah, 
 which opens the way for his terrible de- 
 nunciations against them in the next 
 chapter. They had disputed his claims 
 as a spiritual Messiah, and, by repeated 
 efforts, had vainly tried to prove him a 
 base pretender ; he now turns and shows 
 the incongruity of their view of a 
 worldly Messiah with the prophetic idea 
 of him. 
 
 43. What think ye of Christ? 
 Not merely of, but concerning the Christ; 
 the Messiah whom you are expecting? 
 The Christ, or t?ie Messiah, was at that 
 time the title of an ofldce, and was not 
 applied to Jesus as a name while he was 
 on earth. See on ch. 1 : 1. The ques- 
 tion of Jesus related to the parentage of 
 the Messiah, the Anointed One. Whose 
 son is he ? Of whom is he the son, tiie 
 
 (7^^ 
 
A.D. 30. 
 
 MATTHEW XXII. 
 
 311 
 
 43 ° The son of David. He saith unto them, How then 
 
 44 doth David " in spirit call him Lord, saying, p 'The 
 LoKD said unto my Lord, Sit thou on my riglit hand, 
 
 45 till I make thine enemies thy footstool ? ' If David 
 
 46 then call him Lord, i how is he his son ? ■■ And no 
 man was able to answer him a word. * Neither 
 durst any man from that day forth ask him any 
 more questions. 
 
 " ch. 1. 1 ; 21. 9. 
 " 2 Sam. 23. 2. 
 fVs. no. 1; Ac. 2. 
 
 34; ICor. 15.25; 
 
 Heb. 10. 12, 13; 
 
 Kev. 3. 21. 
 1 Ko. 1. 3, 4. 
 ' Lk. 14.6. 
 • Mk. 12. a4; Lk. 
 
 20.40. 
 
 descendant? Of David. "Son of Da- 
 vid" was a common title of the Mes- 
 siah. See on ch. 9 : 27. 
 
 43. How, then ? In what sense, or 
 on what ground ? What does David 
 mean V Inspirit, i??/ tlic y,uidance of 
 the Holy Spirit. Call him Lord. Ap- 
 ply to liim the reverential uud solemn 
 title of Lord. If the Messiah is only a 
 descendant of David, a mere man, as you 
 suppose, how, then, does David solemn- 
 ly entitle him Lord, thus addressing him 
 as his superior? Saying. In Ps. 110 : 
 1. This passage is said to be more fre- 
 quently quoted or referred to in the New 
 Testament than any other in the Old 
 Testament. The psalm from which it is 
 quoted was written by David, after Zion 
 became the scat of the theocracy (2 Sam. 
 6 : 16, 17), and not long after the pro- 
 mises made to David in 2 Sam. 7 ; 11-16 
 and 1 Chron. 17 : 9-14. The application 
 of the psalm, and of the language here 
 quoted, to the Messiah, is taken for 
 granted by Jesus, is silently acknow- 
 ledged by the Pharisees, and was the 
 common interpretation among the Jews 
 at the time of Christ and long after. 
 
 44. The Liord. Jehovah. To my 
 Lord. The Messiah, as the Jews un- 
 derstood the words to refer, and as our 
 Savior applied them. Thus David spoke 
 of the Messiah as his Lord, his superior 
 and sovereign. On my right hand. 
 On the throne beside me, not merely as 
 a position of honor, but as a partner of 
 my sovereignty and power, Ps. 110 : 2, 
 3. See on ch. 20, 21. Till I make, 
 etc. According to the highest critical 
 authorities, Till I put thine enemh-s under 
 thyfeet^ implying utter and ignominious 
 defeat, and the most abject submission. 
 The foot was often put on the neck of 
 the vanqiiished. Josh. 10 : 24, 2.5; Ps. 
 47 : 3. Till does not limit the time of 
 his reign, but only carries the thought to 
 a certain point, without going beyond it. 
 Compare Gen. 28 : 1.5; Ps. 112 : 8. Paul, 
 in 1 Cor. 15 : 34-28, reveals to us some 
 
 things that shall take place after Christ 
 has totally subjugated liis enemies under 
 his feet. 
 
 4.5. How is he his son ? If David 
 called him Lord, tlius acknowledging 
 him as his superior and sovereign, in 
 what sense or on what ground is he his 
 son, and hence his inferior ? The ques- 
 tion can only be answered by acknow- 
 ledging the divinity and humanity of 
 Christ. It is thus answered in Rom. 1 : 
 3, 4. 
 
 46. No man was able to answer 
 him a Avord. In their worldly views 
 of the Messiali they did not perceive his 
 divinity. Hence no one could answer. 
 If the scribes had understood the true 
 idea of the Messiah, they could have said. 
 As man, he is David's son ; but as God, 
 David's Lord. And so thoroughly en- 
 tangled and discomfited were they that 
 from that time they durst not enter into 
 debate with him and question him any 
 more. They felt their inferiority and 
 dare not risk another defeat. This closes 
 his earthly debate with these his ene- 
 mies. 
 
 Remarks. 
 
 1. The provisions of the Gospel are 
 rich, royal, and abundant, and its invita- 
 tions to men are most honorable, ear- 
 nest, and condescending, vers. 2^; 
 Prov. 9:1-6; Isa. 55 : 1-3; Rev. 22 : 17. 
 
 2. If sinners perish, it will be because 
 they would not come to the Gospel feast, 
 ver. 3; Prov. 9 : 12; Isa. 50 : 2, 3 ; John 
 3 : 20 ; 5 : 40 ; 6 : 37. 
 
 3. It is the duty of sinners, as subjects 
 of the King of heaven, to obey. They 
 have no right to be lost, vers. 2-4; ch. 
 25 : 26-28 ; Acts 17 : 30. 
 
 4. Indifference to the calls of God, 
 and turning the attention from them to 
 the affairs and pursuits of this life, is to 
 make lisjht of Christ and the Gospel, 
 ver. 5 ; iProv. 1 : 32; Acts 34 : 25 ; Heb. 
 2 :.3. 
 
312 
 
 MATTHEW XXII. 
 
 A.D. 30. 
 
 5. The spirit of neglect and of trifling 
 with the Gospel, if carried out positive- 
 ly, will result in open opposition and per- 
 secution, ver. 6 ; Rom. 10 : 21 ; 1 Thess. 
 2 : 15. 
 
 6. Rejecting the invitations of the 
 Gospel is contempt toward God, the Son 
 of God, his messengers, and the Gospel 
 feast itself, and highly dishonoring to 
 the rejecters themselves, vers. 3-6 ; 
 Acts 13 : 41 ; Rom. 2 : 4. 
 
 7. The destruction of Jerusalem is a 
 type of the fearful judgments which 
 will come upon those who refuse to ac- 
 cept the Gospel, ver. 7 ; 1 Tliess. 3 : 16; 
 Prov. 1 : ;i4-31. 
 
 8. They who reject the Gospel prove 
 themselves unworthj' of everlasting life, 
 ver. 8 ; ch. 10 : 13, 37, 38 ; Acts 13 : 46. 
 
 9. Many of the poor, needy, and little 
 favored will be saved, wliile others, 
 more highly favored, rich, and haughty, 
 will be lost, vers. 9, 10 ; 1 Pet. 5 : 5, 6". 
 
 10. It is not enough to come outward- 
 ly to Christ; there must be repentance, 
 faith, and holiness of life, ver. 11 ; Isa. 
 61 : 10; 2 Cor. 5:3; Phil. 3:9; Col. 3 : 
 10, 12 ; Rev. 16 : 15 ; 19 : 8. 
 
 11. God will at last try the characters 
 of men, when the finally impenitent, 
 whether nominal professors or open re- 
 jecters, will he without c.Kcuse, ver. 12, 
 13 ; Rom. 1 : 20 ; 3 : 19 ; 2 Thess. 1 : 8-10. 
 
 12. Wliile those who are saved are in- 
 debted to the riches of electing grace, 
 those who perish owe their destruction 
 wholly to themselves, ver. 14 ; Luke 
 12 : 47; 1 Cor. 1 : 27-29; Gal. 6:8; 1 
 Pet. 1 : 2. 
 
 13. How o;reat the opposition of the 
 wicked to Christ, which will lead ene- 
 mies to unite in conspiring against him, 
 to play the hypocrite and "act as his 
 friends, to aclaiowledge tlie truth and 
 his true character with evil intent, vers. 
 15, 16; Ps. 2:2; 12 : 2; 55: 21. 
 
 14. Hypocrisy and deceit in religion 
 will not escape" the detection of Christ, 
 nor his withering curse, ver. 18; Isa. 29 : 
 15, 16 ; Ileb. 4 : 13. 
 
 15. Let us beware of partial views of 
 truth and duty, failing neither to recog- 
 nize our duties to irbvernment nor to 
 God, ver. 16, 17; Dan. 6 : 3, 10. 
 
 16. The distinction made by Jesus be- 
 tween duties to God and to government 
 shows that the two are in harmony, yet 
 not to be mingled together. The church 
 and state should be distinct j-et har- 
 monious, ver. 21 ; Rom. 13 : 7 ; 1 Pet. 2 : 
 13-17. 
 
 17. Civil government is an ordinance 
 of God, and all of its lawful require- 
 ments ouglit to be obeyed. The best 
 citizen will make the best Christian, 
 ver. 21 ; Rom. 13 : 1-5; Acts 4 : 19; Dan. 
 4: 27; 3 : 16-18. 
 
 18. Beware of imaginary difficulties in 
 the doctrine of a future life, and of 
 drawing certain conclusions in respect to 
 it from analogies of the present life, 
 vers. 23-28 ; 1 Cor. 15 : 39-41, 51-54 ; 1 
 Jolm 3 : 2. 
 
 19. Thorough and experimental know- 
 ledge of Scripture, and just conceptions 
 of the power of God, is a preventive of 
 error in regard to the doctrines of re- 
 vealed trutii, ver. 29; Job 26: 14; Ps. 
 62 : 11 ; John 5 : 39; Acts 17 : 11 ; 26 : 
 8; ICor. 1 : 25; 2 Tim. 3: 15. 
 
 20. Christ and the Scriptures clearly 
 teach the existence of angels, ver. 30; 
 ch. 13 : 41 ; 24 : 31, 36 ; Ps. 8 : 5 ; Heb. 
 2 : 7, 9. 
 
 21. We may reason analogically from 
 the condition of angels in regard' to our 
 future state, ver. 30 ; Jud. 13 : 17-^0 ; 2 
 Sam. 14 : :.0 ; Ps. 103 : £0 ; Heb. 12 : 22; 
 Rev. 12 : 7 ; 22 : 8, 9. 
 
 22. There is to be a resurrection of the 
 body from the dead, ver. 31 ; John 5 : 
 28, 29 ; 1 Thess. 4 : 16, 17. 
 
 23. Tliere is a conscious existence be- 
 tween death and the resurrection, vers. 
 31, 32; Job 19 : 26, 27, the Hebrew of 
 which is clearly and correctly rendered 
 by Dr. Conant, Without my flesh I shall 
 sec God, that is, separated from mj- body, 
 in my disembodied state after death, 
 Luke 16 : 22, 23 ; 23 : 43 ; 2 Cor. 5:8; 
 Phil. 1 : 21-23. 
 
 24. The resurrection is so important 
 in man's future existence, and essential 
 to his glorified state, that the Scriptures 
 associate it with his whole future life 
 and immortality. " Without the body 
 mau has not his whole full life." — Nast. 
 Vers. 31. 32; Luke 20 : 36; Rom. 8 : 11, 
 23; 2 Cor. 5.- 4; 2 Tim. 1 : 10. 
 
 25. In the establishment and defense 
 of any doctrine, our first appeal should 
 be to Scripture, vers. 31, 32 ; Isa. 8 : 20. 
 
 26. Seek not the mere letter of Scrip - 
 ture, but its deep spiritual meaning, ver. 
 32 ; John 16 : 13 ; 1 Cor. 2 : 10-16 ; 2 
 Cor. 3 : 6. 
 
 27. The essence of true religion is 
 holy love, vers. 38-40 ; Rom. 5:5; 
 13 : 8, 10 ; 1 Cor. 13 : 1-3, 13 ; 1 John 
 4 : 21. 
 
 28. Wliat think you concerning the 
 Christ ? of his nature, character, work ? 
 
A.D. 30. 
 
 MATTHEW XXIII. 
 
 313 
 
 The lad jmhlic discourse of Jesus to the Jews ; learn- 
 ings (did woes against the Scribes and Pharisees. 
 
 XXIII. THEN spake Jesus to the multitude, and 
 
 3 to liis disciples, saying, ' The scribes and the Phari- 
 
 3 sees sit in Moses' seat : all therefore whatsoever they 
 
 bid you observe, that observe and do ; but do not 
 
 ye after tlieir works : for " they say, and do not. 
 
 ' Ne. 8. 4-8 ; Mai. 
 
 2.7; Mk. 12. 38; 
 
 Lk. 20. 45. 
 " Ro. 2. 19-24 • ^ 
 
 Tim. 3. 5; Tit. 
 
 1. 16. 
 
 V\'hat is he to thee? ver. 43; eh. 21 : 
 4::M4 ; 1 Cor. 1 : 28, 24 ; Heb. 12 : 2, 3. 
 
 29. Jesus recog-nized the Old Testa- 
 ment Scriptures as written bv inspiration 
 of God, vers. 31, 40, 43; Luke 24 : 25-27. 
 
 :!0. The doctrine of Christ's humanity 
 and divinity is taught in Scripture, and 
 explains diittculties which would be 
 otherwise insuperable, vers. 43-45 ; eh. 
 1 : 23 ; John 1 : 1, 14 ; Phil. 2 : C ; 1 Tim. 
 •2:5; Heb. 2 : 14-17. 
 
 31. Many wonder at the wisdom of 
 Christ, and feel the force of his doc- 
 trines, without being savingly benelited, 
 vers. 22, 23, 46 ; Acts 13 : 41. 
 
 CHAPTER XXIII. 
 
 1-39. Warnings against the exam- 
 ple OF THE SCRIBES AND PHARISEES, 
 
 AND WOES actAinst THEM. This last 
 public discourse of Jesus to the Jews is 
 found only in this Gospel. A trace of 
 it is, however, found in Mark 12 : 38-40 
 and Luke iO : 45^7. Compare Luke 11 : 
 42-52 ; 13 : 34, 35, from which it will be 
 seen that Jesus now utters more public- 
 ly, fully, and comprehensively what he 
 had said on previous occasions. It is a 
 tinal and closing summary of all his 
 woes against the scribes and Pharisees. 
 It is worthy of notice that the tirst re- 
 corded public discourse of Jesus begins 
 with beatitudes, and his last ends with 
 woes. 
 
 This discourse consists of three parts ; 
 Mrst, A warning against imitating the 
 example of the scribes and Pharisees, 
 vers. 1-12. Second, Eight woes (seven, 
 according to the oldest manuscripts and 
 versions ; see on verse 14) against them 
 on account of their hypocrisy and wick- 
 edness, vers. 13-36. Tfiini, A tender la- 
 mentation over the doomed city of Je- 
 rusalem, vers. 37-39. 
 
 1. Then. After he had completely 
 baffled the scribes and Pharisees. Turn- 
 ing from them, he addressed the mul- 
 titude and his disciples. Luke says, 
 " In the audience of all the people, "he 
 27 
 
 said unto his disciples" — a good illus- 
 tration of stating the same thing with 
 great precision. 
 
 2. The scribes and Pharisees. 
 The reference is not to individuals, but 
 to classes ; the scribes representing the 
 class of men educated for the purpose 
 of preserving and expounding the sa- 
 cred books, and the Pharisees, the most 
 numerous and influential sect among 
 the Jews, the moralists and legalists of 
 the age. See on eh. 2 : 4, and 3 : 7. Sit 
 in Moses' seat. Sat down, or seated 
 tJmnselves in Modes' seat. It is implied that, 
 having sat down, they continue to sit. 
 They occupied that position, though 
 they had no rightful claim to it. Moses 
 occupied his own seat as lawgiver, ex- 
 pounder of the law, and judge. They 
 who afterward sat in Ins seat, did so in 
 the two last respects. For an account 
 of Moses' scat, and of those who sat 
 with him, seeExod. 18 : 13, 24-26; Num. 
 11 : 16 ; Dent. 16 : 18 ; 17 : 8-10. The 
 Sanhedrim, made up lai'gely of scribes 
 and Pharisees, in their spirit expounded 
 the law and acted as judges. The lan- 
 guage of Jesus shows the great influence 
 of the scribes and Pharisees among the 
 Jews. They were the leaders in ex- 
 pounding and executing the law. In 
 the synagogue, in the Sanhedi'im, and 
 other "Jewish councils, theirs were the 
 prevailing ideas. They thus occupied a 
 relation to the Jews similar to that once 
 held by Moses. Sitting was the usual 
 posture in teaching and judging. 
 
 3. All— bid you observe. All they 
 bid you out of the law of Moses, or by 
 the authority of Moses, whose seat they 
 occupy. That the meaning is thus li- 
 mited, and does not include their tradi- 
 tions, is evident from the denunciations 
 which follow, and from ch. 15 : 3. 
 Therefore is emphatic. Since they oc- 
 cupy Moses' seat, therefore do and observe 
 all they bid you upon his authority. The 
 contrast between their teaching and life 
 is the prominent idea : they say, and 
 do not. Do not ye, etc. Do not 
 
.•514 
 
 MATTHEW XXIII. 
 
 A.D. 30. 
 
 4 ^ For they bind heavy burdens and grievous to be 
 borne, and lay tliem on men's shoulders ; but they 
 themselves will not move them with one of their fin- 
 
 5 gers. But y all their works they do for to be seen 
 of men. ' They make broad their phylacteries, and 
 
 6 enlarge the borders of their garments, " and love 
 
 'Lk. 11. 46; Ac. 
 
 15. 10 ; Gal. 6. 13. 
 y ch. 0. 1, 2, 5, 16. 
 ^ Num. 15. 38; 
 
 Dcii. 6. 8;22. 12; 
 
 Pro. 3. 3. 
 »Mk 12. 38, 39; 
 
 Lk. 11. 43: 14.7 
 
 Imitate their example, contradicting 
 your precepts and professions by your 
 life. Wliat t/ieir works are, may be learn- 
 ed from verses -t-7. Tlieir cliaracteristics 
 are described as four-fold : (1) They live 
 contrary to the trutlis they preacli, ver. 
 3. (2) They are severe toward otliers, 
 but Va.x toward themselves, ver. 4. {■j) 
 Their ruling motive is to appear righ- 
 teous before men, ver. 5. (4) Their ruling 
 passion is the love of popular respect, 
 veneration, and applause, vers. 6, 7. Je- 
 sus takes it for granted that their false 
 interpretations of tlie law and their uu- 
 scriptural traditions are of no binding 
 force. 
 
 4. For they bind, as wood into a 
 mass, or other things into bales. Jesus 
 shows liow they ^aul, and did not. 
 Heavy burdsas. By their interpreta- 
 tions of the law, tliey placed oppressive 
 rites and observances upon the people. 
 Tiicy rigidly explained the letter rather 
 than the spirit. Tliey made the law thus 
 both heavy, oppressive, and griev- 
 ous to be borne, irksome, and intole- 
 rable. The language is especially apjili- 
 cable to their interpretations of the kiw. 
 In addition, it may be applied to their 
 traditional requirements, wliich were 
 even more burdensome and intolerable. 
 They will not move them. Much 
 less will they bear tlieni. One of their 
 fingers. Much less will they take them 
 witli the hand, and place them upon 
 their own .shoulders. They make not the 
 slightest attempt to give the law a true 
 spiritual obedience. Acts 1.5 : 10 ; Rom. 
 2 : 17-23 ; Gal. 6 : 13. 
 
 5. Having pointed out the contradic- 
 tion between their 
 teaching and their 
 practice, Jesus now 
 tells what is their 
 great ruling motive 
 in all the works they 
 ])erform, namely, 
 to be seen of 
 man. 
 
 Phylacteries, 
 keepers, derived 
 from a Greek word, 
 
 PHTLACTERT. 
 
 signifying to keep safely. They are 
 small boxes, generally an inch and a 
 half square, made of parchment or 
 leather, containing slips of parchment 
 on which were written Exod. 13 : 2-10 ; 
 11-16; Dent. 6:4-9; 13-22, and bound 
 with a long strap, one upon the left arm 
 and the other upon the forehead, sig- 
 nifying that the law should be both in 
 the heart and in the head. They were 
 worn while at prayer, and probably be- 
 gan to be used after the exile, as a lite- 
 ral and mechanical observance of Exod. 
 13 : 9 ; Deut. 6 : 8. They were probably 
 regarded at ttrst as reminders and as 
 aiders in keeping the law. Afterward 
 they came to be regarded as charms and 
 a defense against evil spirits. They are 
 still in use among the Jews. The scribes 
 and Pharisees made broad, enlarged 
 their phylacteries, so as to be more con- 
 spicuous and visible at a greater dis- 
 tance, and thus to indicate more em- 
 phatically, and to a larger number, that 
 they were engaged in prayer, or in holy 
 meditation. 
 
 Enlarge the borders of their 
 garments. Ratlier, Enlarf/e the fringes 
 of their garments, ch. 9 : 20. The Jews 
 were commanded to wear fringes of 
 blue in the borders of their garments. 
 Num. 15 : 38. These distinguished their 
 dress, as circumcision their bodies, indi- 
 cating to others and reminding them 
 that they were God's people. Theyn-ere 
 especially intended to remind them of 
 "all the commandments of the Lord," 
 Num. 15 : 32—40, especially verse 39. 
 Blue was a symbol of faUhfuhiexs to 
 God's covenant. The scribes and Plia- 
 risees enlarged the fringes of their gar- 
 ments to indicate their greater piety and 
 faithfulness to God. 
 
 6. Uppermost rooms at feasts. 
 Rooms is here in the obsolete sense of 
 plare, posiiiMt, the uppermost pletees at 
 feasts. Literally, the first redirmig phuv 
 at feasts, the most honorable position, 
 which was the middle place of the 
 couch on which they reclined at table 
 Compare Luke 14 : 7-10. Chief seats 
 of the synagogues. The first seats. 
 
A.D. 30. 
 
 MATTHEW XXIII. 
 
 315 
 
 the uppermost rooms at feasts, and the chief seats 
 
 7 in the synagogues, and greetings in the markets, 
 
 8 and to be called of men, '' Rabbi, Rabbi. " But be 
 not ye called Rabbi : for '^ one is your Master, ecen 
 
 9 Christ ; and all ye are brethren. And "^ call no man 
 your father upon the earth : ' for one is your Father, 
 
 -11 ; 20. 46 : Ro. 
 
 12. 10 ; 3 John 9. 
 "John 1. 38. 
 
 ' Jam. 3. 1 ; 2 Cor. 
 
 1. 24; 4. 5; 1 
 
 Pet. 6. 3. 
 ■^ ch. 10. 2.5 ; 
 
 13. 13, 14. 
 
 John 
 
 the foremost row, nearest the reiiding- 
 desk and the ark where the sacred books 
 were kept. See on ch. 4 : 23. They loved 
 positions of honor. 
 
 7. They also loved reverential saluta- 
 tions, titles of honor, and praise of men. 
 Greetings. Deferential and compli- 
 mentary salutations. Market-places. 
 The chief places of public concourse. 
 Rabbi. Literally, my master; a title 
 of .^reat respect given to a teacher. It 
 is derived from a verb sig-uifying to be- 
 come great, (litdinguisfied. The title was 
 employed in the Jewish schools under 
 a three-fold form : Rah, the great, mas- 
 ter, doctor; Rabbi, my master, a more 
 honorable title ; Rabboni, my great mas- 
 ter, the most honorable of all. The 
 title Rabbi was conferred with ini] losing 
 ceremony, and the laying on of hands 
 1 y the delegates of the Sanhedrim. A 
 table book was presented to the reci- 
 pient of the honor, a symbol of his dili- 
 gence in study, and a kc}', which was 
 afterward worn as a badge of honor, 
 implying power and authority to teach 
 others. It was not merely a literary but 
 also an ecclesiastical honor. The teach- 
 ings of the Rabbins were with authority, 
 and most highly regarded ; their words 
 were as the words of God. The Phari- 
 siiie teachers loved to be publicly accost- 
 ed with the salutations paid to men of 
 eminent learning, and hailed with the 
 title of Rabbi. They loved the honor 
 and the authority in religious matters 
 which such a title implied. 
 
 8. But be not ye, my disciples, 
 called Rabbi. Be not like the Phari- 
 sees in this respect. Do not assume nor 
 favor such a title. Tlie reason is two- 
 fold : One is your master, Teacher; 
 all ye are brethren. All ye are the 
 children of God, and thus enjoy a frater- 
 nal equality ; no one of you having an 
 autliority in religious matters over the 
 rest. Peter's authority was only equal 
 to that of his brethren, 1 Pet. 5 : 1. 
 Christ should be omitted here, accord- 
 ing to tlie highest critical authorities. 
 Je;i\is condemns the assumption of spi- 
 ritual authority over the faith and prac- 
 
 tice of their fellow-disciples, as infring- 
 ing on his rights as the Teacher- of his fol- 
 lowers, and on their rights as brethren. 
 Any title which thus implies or assumes 
 an autliority wliich riglitfully belongs to 
 Christ, <ir whicli trespasses upon the fra- 
 ternal I'elations of Christians, as breth- 
 ren, is here forbidden. Hence Doctor of 
 Divinity is opposed and rejected by some, 
 as the Christian equivalent to the Jewish 
 Rabbi. The former, however, is a lite- 
 rary honor, and does not imply any su- 
 perior spiritual authority as a teacher, nor 
 does it impress people generally with any 
 such idea. Neither, as a mere literary 
 honor, is there necessarily any infringe- 
 ment upon, or inconsistency with, the fra- 
 ternal relation existing between Chris- 
 tian brethren. That it does sometimes 
 engender pride, self-conceit, a sense of 
 superiority, and envy, is, however, true, 
 and thus our Savior's injunction is doubt- 
 less often transgressed, not so much by 
 the title as by the spirit whicli covets 
 and abuses the title. This prohibition is 
 to be understood in spirit and not merely 
 in the letter. It indeed prohibits Chris- 
 tians from wearing the honorary and ec- 
 clesiastical titles of the Jewish schools ; 
 Saul of Tarsus left these all behind when 
 he embraced Christianity ; and it equally 
 prohibits all like ecclesiastical distinc- 
 tions and titles among Christians which 
 have been imposed by a worldly hier- 
 archy, such as the perversion of the 
 terms priest, bishop, and their applica- 
 tion to the ministry, with that of arch- 
 bishop, etc. But, that we must not be 
 too fastidious about mere titles, appears 
 from the next verse, where Jesus for- 
 bids the title of father-; yet Paul speaks 
 of himself as the father of the Corin- 
 thians (1 Cor. 4 : 15) ; and applies to both 
 Timothy and Titus tlie appellation of .son. 
 (1 Tim.'l : 2; Tit. 1:4); and Peter does 
 the same to Mark, 1 Pet. 5 : 13. The 
 mere title is comparatively nothing, if 
 tlie proud, ambitious, and authoritative 
 spirit, which Jesus condemned, is want- 
 ing, being neitiier assumed nor implied. 
 9. Your father upon the earth. 
 Call not, or name not, any yoin- father 
 
316 
 
 MATTHEW XXIII. 
 
 A.D. 30, 
 
 Neither be ye called masters : * J?l>- 32. 21, 22, 
 
 10 which is in heaven. 
 
 11 for one is your Master, evert Christ. But e he that 
 13 is greatest among you sliall be your servant. '' And 
 
 whosoever shall exalt Iximself shall be abased ; ' and 
 he that shall humble himself shall be exalted. 
 13 But '' woe unto you, scribes and Pharisees, hypo- 
 
 ch. 6. 8, 9 ; Mai. 
 
 1. e; 1 Jouu3. 1. 
 B ch. 20. ae, 27 ; 
 
 Mk. y. 35. 
 Tro. 16. 18, 19; 
 
 2y 23 
 i Ch. 18. 4; Job 22. 
 
 on the earth. Compare 3 Kini^s 3 : 13 ; 
 (> : 31. Father was another title given to 
 a teacher, implyino' that paternal wisdom 
 ami authority which should command 
 childlike submission, coutidencc, and 
 obedience. One is your Father. 
 God only is your Father in this high and 
 supreme sense. By the spirit of adop- 
 tion, Christians can cry, Abba, Father, 
 Rom. 8 : 15. To make any one a su- 
 preme authority in matters of religion 
 is to rob God. This command is mani- 
 festly not broken by applying the term 
 father to either our natural or spiritual 
 parents ; but it is broken wherever that 
 reliance or submission is given to a fcl- 
 low-min, whether with or without the 
 title, which belongs to our Father in 
 heaven. As striking examples of its 
 transgression, both in letter and spirit, 
 may be instanced tlie practical applica- 
 tion of the term patriarch in the eastern 
 churches, and especially that of pope 
 (which signiftes father) of the Romish 
 Church. " The worst corruption is call- 
 ing any vfx?t.n father ; that is, to honor in 
 any man an absolute spiritual authority." 
 — L.\.NQE. Notice that Jesus makes a 
 contrast between on the earth and in 
 heaven. 
 
 10. Neither be called masters. 
 Rather, Neither be ye called leaders. The 
 word translated masters .means leaders or 
 guides. It is found nowhere else in the 
 New Testament, and implies more than 
 rabbi. " The rabbi was the teacher in 
 the synagogue. The leader was the head 
 of a whole section, the guide who might 
 be followed by many rabbins." — IlEnB- 
 NER. Thus, the Corinthians were di- 
 vided between Paul, ApoUos, Cephas, 
 and Christ, 1 Cor. 1 : 13. This command 
 is broken by being lords over God's heri- 
 tage (1 Pet. 5 : 3), by exercising autho- 
 rity oyer and controlling the ministry as 
 a bishop, archbishop, or pope, by head- 
 ing an erroneous party or a heretical 
 sect. Notice that Jesus forbids calling 
 auv one father, or being called leader. 
 One is your master, even Christ. 
 Rather, One i.s ymir leader, the Christ. 
 
 §ome suppose that the three nersons 
 
 of the Godhead are intended by the three 
 titles, Teacher, Father, Leader ; the tirst 
 referring to the Holy Spirit, the second 
 to the I'ather, the third to the Son. The 
 interpretation seems to me somewhat 
 fancitul. 1 should rather refer the tirst 
 to Christ, as the Teacher and Lawgiver 
 of his church. 
 
 11. Jesus points out the greatest in 
 his kingdom. But he that is great> 
 est. Literally, Hut the greater ainony you, 
 which is about equivalent to theEughsh 
 expression, greatest among you. Jesus 
 may here be contrasting true greatness 
 not only with high Jewish positions, 
 but also with high Jewish titles. Edb 
 means great, ver. 7. But the greatest 
 among Christ's followers are not to be 
 those exercising outward authority and 
 wearing titles, but those who shall be 
 servants of their brethren through their 
 abundant labors and sacrifices, ch. 18 : 
 •4 ; 20 : 36. It is not enough to style 
 one's self a servant ; for the pope styles 
 himself " servant of servants," yet vio- 
 lates the whole preceding command of 
 Jesus. 
 
 13. Jesus states the principle by which 
 exaltation or abasement is insured. 
 Exalt himself. Like the scribes and 
 Pharisees. Shall be abased. By the 
 divine condemnation. Shall humble 
 himself. Before God, and as a servant 
 of his brethren. Exalted. By the di- 
 vine favor, and the honor that comes 
 from God. Somewhat similar to this is 
 Ezek. 31 : 36, "Exalt him that is low, 
 and abase him that is high;" and the 
 rabbinical sentiment, " My abasement is 
 my exaltation, and ray exaltation my 
 abasement." The maxim which Jesus 
 announced on this and several other oc- 
 casions (Luke 1-4 : 11 ; 18 : 14) is, how- 
 ever, superior to all similar ones, as a 
 universal principle of God's govern- 
 ment, and as embracing man's agency in 
 his exaltation or abasement : " Shall ex- 
 alt himself; shall humble himself'' Prov. 
 16 : 18. 
 
 13. We now come to the second por- 
 tion of this discourse (13 : 36), where 
 Jesus turns for the last time, to the 
 
A.D. 30. 
 
 MATTHEW XXm. 
 
 317 
 
 crites! for ye shut up the kingdom of heaven against 29; Ps. 138. 6; 
 men :. for ye neither go in yoursehes, ' neither suffer i'™i4^^" *^' ^^' 
 
 14 ye them that are entering to go in. Woe unto you, " Lk. li. 52; John 
 scribes and Pliarisees, hypocrites ! "> for ye devour "" ''""'"' • " " " 
 widows' liouses, and for a pretense make long 
 prayer. _ Therefore ye shall receive the greater 
 
 15 damnation. Woe unto you, scribes and Pharisees, 
 hypocrites ! for ye compass sea and land to make 
 
 46-52; Ac. 4. 
 n, 18: 5.28.40. 
 
 1 Thes. 2. 15, 16. 
 Mk. 12. 40; Lk. 
 20. 47; see also 
 
 2 Tim. 3. 6 ; Tit. 
 1. 11. 
 
 scribes and Pharisees, and utters against 
 them his most terrible woes, " summing 
 up," as Alexander remarks, " at the 
 elose of his prophetic ministry, all that 
 he had said auuiust tliem during its pre- 
 \iuus course." It will prove aprotitable 
 exercise to contrast tliese woes with the 
 beatitudes in ch. 5 : S-11. 
 
 Woe. Here an exclamation of righ- 
 teous indignation, implying impending 
 calamities and most terrible judgments 
 upon the guilty. The scribes and Pha- 
 risees are lield up in their true chiiracter, 
 us hypocrites, religious dissemblers, 
 assuming a character for piety and vir- 
 tue that did not belong to them. The 
 several woes reveal the following charac- 
 teristics of these hypocrites : d)They 
 shut up the kingdom of heaven against 
 others, ver. 13. (2) They made religion 
 a cloak for the grossest iniquity, ver. 14. 
 (3) They showed a party proselyting 
 zeal, resulting not in the good but ruin 
 of their converts, ver. 15. (4) They mis- 
 guided the people in regard to practical 
 duties and doctrines, shutting out God 
 from their view, vers. 16-32. (5) They 
 saeriflced the essentials of the law to the 
 minutest ceremonial observances, vers. 
 23, 24. (6) They attended only to an ex- 
 ternal and apparent righteousness, and 
 neglected the inward cleansing of the 
 heart, vers. 25, 26. (7) They atrected great 
 piety before men, while they knew the 
 deceit, falsehood, and secret wickedness 
 within, vers. 27, 28. (8) They professed 
 great veneration for the martyred and 
 pious dead, while in principle and prac- 
 tice they followed their murderers, vers. 
 29-32. 
 
 For ye shut up the kinsrdom of 
 heaven. Bem-uf^e ye aJmt, etc. The 
 kingdom of the Messiah is here repre- 
 sented as a palace or temple ; they shut 
 its doors in the face of the people — be- 
 fore them, in their presence. They shut 
 the kingdom, first, by their example, 
 which was weighty, in the sight of the 
 people : For ye neither go in ; se- 
 
 cond, by their opposition to Jesus, their 
 false intcqiretations of the law, and 
 false doctrines : Neither suffer, etc., 
 eh. 1'2 : l4; John 9 : o4. Compare Luke 
 11 : 52. 
 
 14. According to some Greek manu- 
 scripts, this is the first woe, and should 
 be verse 13 — verse 13 being changed to 
 verse 14. But the oldest manuscripts 
 and versions omit this verse altogether, 
 and hence it is supposed by the best 
 scholars to have been inserted by sonu^ 
 transcriber from Mark 12 : 40 and Luke 
 LO : 47. 
 
 Devour widows' houses. Be- 
 caiixe ye dcimir, etc. Like cunning yet 
 ferocious beasts, they devoured the sub- 
 stance of widows, who were the most 
 defenseless of the poor, and the most 
 deserving of sympathy and kindness. 
 Houses is here used ior jjossessimtx, ])ro- 
 perty. They influenced widows to give 
 them of their propertj^ as an act of 
 piety, or to bequeath it to them. As 
 spiritual advisers, and sometimes as the 
 executor of their wills and the guardian 
 of their children, they could rob widows 
 of their property. Pious women were 
 accustomed to contribute to the support 
 of religious teachers, Luke 8 : 2, 3. JFor 
 a pretense, make long prayers. 
 For a show, praying long. As a pretext. 
 They made religion a mask in order to 
 gain the confidence and the property of 
 even the most helpless. Some of the 
 rabliins would pray nine hours a day. 
 Greater damnation. A more abun- 
 dant condemnation, implying a most 
 terrible punishment as a consequence. 
 For the double sin of hj'pocrisy and 
 fraiululent injustice, they should meet a 
 terrible doom. 
 
 15. Ye compass sea and land. 
 Ye make the most strenuous, and all 
 sorts of efforts. A proverbial expres- 
 sion similar to our "leaving no stone 
 unturned." The proselyting zeal of the 
 Jews was notorious in that age. Pro- 
 selyte. A convert from heathenism to 
 
318 
 
 MATTHEW XXIII. 
 
 A.D. 30. 
 
 16 
 
 17 
 
 one " proselyte ; and when he is made, ye make him 
 twofold more the child of hell than yourselves. 
 
 "Woe unto you, ° i/e blind guides, which say, pWho- 
 soever shall swear by the temple, it is nothing ; but 
 whosoever shall swear by the gold of the temple, 
 'i he is a debtor ! Ye fools and blind ; for whether is 
 greater, the gold, ■■ or the temple that sanctitieth the 
 
 18 gold ? And, Whosoever shall swear by the altar, it 
 is nothing ; but whosoever sweareth by the gift 
 
 19 that is upon it, he is guilty [or, bound]. Ye fools 
 and blind : for whether is greater, the gift, or « the 
 
 20 altar that sanctifieth the gift ? Whoso therefore 
 shall swear by the altar, sweareth by it, and by all 
 things thereon. And whoso shall swear by the 
 temple, sweareth by it, and by * him that dwelleth 
 therein. And he that shall swear by heaven, swear- 
 eth by " the throne of God, and by him that sitteth 
 thereon. 
 
 21 
 
 " Ac, 2. 10 ; 6. 5 ; 
 
 13. 43. 
 " ch. 15. 14 : Is. 56. 
 
 10, 11; John 9. 
 
 39-41. 
 Pch. 5. 33, 34; 
 
 Jam. 5. 12. 
 lEzk. 33. 31; 2 
 
 Pet. 2. 3. 
 ' Ex. 30. 29. 
 
 Ex. 29. 37. 
 
 1 Ki. 8. 13; 2 
 Chr. 6. 2 ; Ps. 26. 
 8 ; 132. 14. 
 
 'ch. 5. 34; Ps. 11. 
 4 ; Ac. 7. 49. 
 
 Judaism. A Gentile, who, submitting 
 to the whole Mosaic law, was incorpo- 
 rated into Israel. The later rabbins have 
 distinguished between 2^roselytes of ru/h- 
 teous)if.>is, those who had submitted to cir- 
 cumcision and to tlie whole law, and 
 thus become full Israelites, and protidytcs 
 of the gate, those wlio liad so far renounc- 
 ed heathenism as to worship the one 
 true God, and practice morality. But 
 in the days of our Savior, and still later, 
 no male could become a proselyte with- 
 out submitting to circumcision. A free- 
 will sacrifice was offered. After the de- 
 struction of tlie temple, and probably as 
 early as the second or third century, the 
 baptism of proselytes was practiced as 
 one of the initiatory rites. 
 
 Two-fold more the child of hell. 
 Two-fold more belonging to liell as their 
 proper place or portion. " Twice as wick- 
 ed. They were made proselytes not so 
 much to Judaism as to Pharisaism. 
 They were not converted from lieathen 
 vices and depravity, but, in addition to 
 these, were taught Pharisaic wickedness 
 and hypocrisy. 
 
 16. Bliud guides. As is shown by 
 their misguiding tlie people in reference 
 to oaths. They made distinctions in 
 these between those that wei-e binding 
 and those wliieh might be violated, keep- 
 ing in view their own selfish ends. It 
 is nothing. It is no oath in reality, 
 only in appearance; it is not binding. 
 The gold of the temple. Some re- 
 fer this to the golden ornaments and 
 
 ufcensUs of the temple; it is better to 
 refer it, with others, to the golden trea- 
 sure of tlie temple. It was for their 
 own interests to raise the temple trea- 
 sure into an uncommon sacredness and 
 prominence. He is a-debtor; to f ul- 
 till his oath ; he is I )Ound by it. 
 
 17. Fools and blind. Stupid and 
 wanting discernment. For Avhether 
 is greater. Ihr whkh is, etc. The 
 gold of the temple would have no sa- 
 credness above any other gold were it 
 not for its relation to the temple ; hence 
 the absurdity of raising it in its sacred- 
 ness above the temple. 
 
 18. The gift . The sacritices and ob- 
 lations on the altar. He is guilty. 
 In the original the same as in verse 16, 
 and should be translated, He is a debtor, 
 or. He is bound. 
 
 !'.>. The same reasoning as in verse 17. 
 Sanctifieth the gift. Gives it its sa- 
 credness. 
 
 :iO-22. Jesus shows that an oath by 
 the altar involved all things thereon"; 
 and one by the temple, all things there- 
 in, and him wlio dwelt therein. The sim- 
 ple assertion of the truth in regard to 
 oaths here and in cli. 5 : .34-86, wa*j 
 enougli to show how futile were all the 
 Pharisaical distinctions in regard to 
 them. Every oatli has reference to God, 
 since an oath in its essence, nature, and 
 signiticauee, is a declaration as before 
 God, an a|>peal to him to witness wliat 
 is asserted. An oath by the altar, the 
 temple, or heaven, was really an oath by 
 
A.D. 30. 
 
 MATTHEW XXIII. 
 
 311» 
 
 23 Woe unto you, scribes and Pharisees, hypocrites ! 
 * for ye pay tithe of mint and anise and cummin, 
 and >' have omitted the weightier matters of the law, ' ch. 9. 1.3: is. ~: 
 judgment, mercy, and faith : these ought ye to have Hol'^'e 6^-^ mIc" 
 
 24 done, and not to leave the other undone. Ye blind 6. 8. ' 
 guides, ^ which strain at a gnat, and swallow a 
 
 25 camel. Woe unto you, scribes and Pharisees, hypo- 
 crites ! * for ye make clean the outside of the cup 
 and of the platter, but within they are full of ex- 
 
 26 tortion and excess. TJwu blind Pharisee, *> cleanse 
 first that ichich is within the cup and platter, that 
 
 Lk. 11. 42. 
 
 ' John 18. 28, 40. 
 
 ■Mk. 7. 4; Lk. 11. 
 
 39 
 " Is.' 65. 7 ; Jer. 4. 
 
 14 ; 13. 27 ; Eze. 
 
 18. 31 ; Heb. 10. 
 
 22. 
 
 God himself, to whom these stood sa- 
 credly related. See on ch. .5 r 34r-36. 
 
 2'S.' Ye pay tithe. Ye pay a tenth ' 
 purl to the priests and Levites for the 
 service of God. " Of the yearly products 
 of the laud, the first fruits were tirst de- 
 ducted ; out of tlie rest, the tenth part 
 was taken for the Levites, Num. 18 : 21 ; | 
 of the niue remaining parts, another 
 tenth part is to be taken and brought to 
 Jerusalem, and there eaten by the own- 
 ers, Deut. 12 : 6 ; though this second \ 
 tittie was every third year distributed to 
 the poor, Deut. 14 : 28."— Pkof. Bush 
 on Lev. 27 : 30. The Mosaic law did not j 
 define strictly what things were subject [ 
 to the tithe, but extended it generally to i 
 vegetables and animals. Lev. 27 : 30-32. 
 The Jewisli canons applied the law to 
 every thing that was eatable in the field, 
 embracing the smallest garden-herbs and 
 aromatic plants. Hence, tithe was paid 
 of the mint, garden or spear-mint; the 
 anise, the fragrant plant called by us 
 (lill, and resembUng caraway; and the 
 cummin, a fragrant plant something 
 like fennel, Isa. 28 : 25,'.^7. 
 
 The weightier matters. The 
 weightier, the more important things of 
 the law, three of which he notices. 
 Judgment. The distinguishing be- 
 tween right and wrong ; the determining 
 according to the principles of right and 
 law, Luke 12 : 57. Mercy. Kindness, 
 compassion to the needy. See on ch. 
 9 : 13. Faith ; not merely in its active 
 exercise outwardly, but in its internal 
 existence in the soul, and in the state of 
 the heart. Truttt manifested in faithful- 
 ness, or fidelity to God, and the piety he 
 requires. Compare Mic. 6:8; Hos. 
 12 : 6. These ought ye to have 
 done. These great moral requirements 
 ought to have been observed; the inter- 
 nal and spiritual observ'auce of the law 
 ought to have been specially regarded. 
 
 And at the same time the smaller mat- 
 ters of the law should not be neglected. 
 Jesus censured the Pharisees not for 
 strictly keeping the latter, but for con- 
 necting with this a neglect of the for- 
 mer, which in themselves were the more 
 important. This is pithily put in the 
 proverbial language of the following 
 verse. 
 
 M. Strain at. Strain out. At was 
 probably a typographical error for out, 
 in the tirst edition of our common ver- 
 sion. The gnat and camel are put for 
 the smallest and largest animals, and 
 both unclean. Lev. 11 : 4, '21-14, 41, 42. 
 The Jews strained their wine carefully, 
 so as to avoid drinking any unclean in- 
 sect. But while they utruiiied out the 
 gnat, in their close attention to the cere- 
 monies and the letter of the law, tliey 
 swallowed the camel, one of the lai-gest of 
 animals, and unclean also, in overlook- 
 ing the weightier matters, and neglecting 
 to observe the spirit of the law. The 
 language is hyperbolical and proverbial, 
 but strongly expressive of their hypocri- 
 tical strictness in external matters, and 
 their wicked unfaithfulness in things 
 spiritual. In this we have also a*i addi- 
 tional illustration of their misguiding 
 the people, and hence Jesus api>ropn- 
 ately repeated the appellation, Blind ; 
 guides. 
 
 i.5. Ye make clean the outside. 
 They cleanse the outside of the cup and 
 platter, the drink and the food within 
 are imclean and most impure. You 
 attend to mere outside righteousness, 
 while your cups and platters are full of 
 extortion, rapacity, robbery, unrigh- 
 teous gain, and of excess, incontinence, 
 inabstmence. The cup and platter, which 
 they were so careful to cleanse, were full 
 of the fruits of their own secret disho- 
 nesty and vicious indulgence. 
 26. Blind Pharisee. Willfully 
 
320 
 
 MATTHEW XXIII. 
 
 A.D. 30. 
 
 37 the outside of them may be clean also. Woe unto 
 you, scribes and Pharisees, hypocrites ! ' for ye are 
 like unto whited sepulchres, which indeed appear 
 l:)eautiful outward, '^ but are within full of dead 
 
 38 melius bones, and of all uncleanness. Even so "^ ye also 
 outwardly appear righteous unto men, but within 
 j^e are full of liypocrisy and iniquity. 
 
 f Woe unto you, scribes and Pharisees, liypocrites ! 
 Because ye build the tombs of the prophets, and 
 garnish the sepulchres of the righteous ; and say. If 
 we had been in the days of our fathers, we would 
 not have been partakers with them in s the blood 
 
 31 of the prophets. Wherefore ye be witnesses unto 
 yourselves, that ^ ye are the children of them whicli 
 
 33 killed the prophets. ' Fill ye up then the measure 
 
 39 
 
 iO 
 
 "=18. 58. 1, -i; Lk. 
 11.44; Ac. 23. 3. 
 "" Ps. 5. 9. 
 
 MSam.16.7; Jer. 
 
 17. 9. 10. 
 
 Lk. 11. 47, 48. 
 
 ' 2 C'hr. 3tj. 15, Itt : 
 
 Jer. 2. 30. 
 h .\c. 7. 51. 52: 1 
 
 Thes. 2. 15. 
 ' Ge. 15. l(i; Dan. 
 
 8. 23 ; 1 Thes. 2. 
 
 16. 
 
 bliiicl. Cleanse first that within. 
 
 The cleausiiii; of the inside i.s of tlie lirdt 
 iiiiportauce, for only thus may the out- 
 side become cleau. It is necessary to at- 
 tend to internal purification in order to 
 insure external. The latter is nothing 
 without the former. 
 
 27, 2S. Ye are like unto whited 
 sepulchres. Tlie Jews whitewashed 
 their graves once a year, ou the fifteenth 
 of Aclar (the last month of the year), so 
 that persons might not pass over them 
 and he rendered unclean. A person wlio 
 touched a grave was unclean seven days. 
 Num. 19 : 16. Tlie custom of white- 
 washing sepulchres still continues in 
 Palestine. " I have been in places where 
 this is repeated very often. The graves 
 are kept clean and white as snow, a very 
 striking emblem of those painted hypo- 
 crites, the Pharisees, beautiful without, 
 but full of dead men's bones and all un- 
 cleanness within." — Dii. Thomson. The 
 Pharisees were really sepulchres of 
 loathsome impurity; their religion was 
 but whitewash. 
 
 3'J. Tombs— sepulchres. Rather, 
 Sepulchres — tombs. Both words, in the 
 original, are used in the New Testament 
 for burial-houses or places, which, 
 among the Jews, were natural or arti- 
 ficial chambers in the rock or earth. The 
 former expresses the more general idea 
 of burial-house or sepulchre ; the latter, 
 originally meaning mrinorial, then monu- 
 tnent, and then a bnriiil-fiou.te, often car- 
 ries along with the last meaning the idea 
 of a monument, a memorial, as in this 
 passage, garnish, or adorn the tombs, the 
 monumi'iital burial-houses of the righ- 
 teous, Jesus does not condemn the 
 
 mere fact that the Pharisees built the 
 sepulchres and adorned the tombs of the 
 martyrs of preceding ages. By thus do- 
 ing they recoguizcii and bore testimony 
 to the goodness and fidelity of righteous 
 men of old. All this would have been 
 well had they not been base hypocrites, 
 and manifesting a tendency to creatup- 
 ■\vor.sliip directly opposed in doctrine 
 and practice to these old prophets, and 
 in sympathy with their murderers. 
 
 30. And say. By building and 
 adorning tlie sepulchres ; by their extol- 
 ling the eminent jiiety of the prophets, 
 and by confidently affirming that they 
 were better than their fathers, and that 
 thej^ would not have been partakers in 
 their crimes. They thus condemned 
 their fathers for the murder of the pro- 
 phets, which, in their own case, amount- 
 ed to a self-condciniiation. 
 
 31. Ye be Avitnesses to your- 
 selves that ye are the children, 
 etc. By yom* words you are witnesses to 
 yourselves that you are the sous of per- 
 secutors and murderers. And by not 
 following the teachings of the prophets, 
 and by rejecting the Messiah whom they 
 foretold, and in resembling your fathers 
 in disposition and life, yougive evidence 
 to yourselves that you are their sons or 
 descendants spiritiMlhj as well as natu- 
 rally. Or, ye bear witness to youi-selves 
 that you are the sons of a wicked and 
 degenerate ancestry, and nothing that 
 they did will be too bad for you to do. 
 
 32. Fill ye up their. Jesus gives 
 them over to their wicked course, bid- 
 ding them do what he foresaw they 
 would fully accomplish. Measure of 
 /uiquity, persecution, etc. As you are 
 
A.D. 30. 
 
 MATTHEW XXIII. 
 
 321 
 
 33 of your fathers. Ye serpents, ye ^ generation of 
 vipers, ' how can ye escape the damnation of hell ? 
 
 34 "' Wherefore, behold, I send unto you " prophets, 
 and wise men, and " scribes : and ^ some of them 
 ye shall kill and crucify ; and i some of them shall 
 ye scourge in your synagogues, and persecute them 
 
 35 from city to city : ■■ that upon you may come all the 
 righteous blood shed upon the earth, ' from the 
 blood of righteous Abel unto * the blood of Zacha- 
 
 k ch. 3. 7. 
 
 ' Heb. 2. 3; 10. 
 
 29 ; 12. 25. 
 "> ch. 10. 16 ; 28. 19, 
 
 20; Lk. 11. 49; 
 
 Ac. 1. 8. 
 ■> Ac. 11.27; 13. 1. 
 
 ch. 13. 52. 
 
 P Ac. 5. 40 ; 7. 58, 
 59; 12. 2; 14. 19. 
 
 1 ch. 10. 17, 18 ; Ac. 
 22. 19 ; 2 Cor. 11. 
 24,25. 
 
 tlie descendants of such a wicked ances- 
 try, and you knowingly and willfully par- 
 take of their spirit and works, though 
 h3'pocritically professing the opposite, 
 go on as you will, and till up the mea- 
 sure of iniquity, crucifying the Messiah, 
 and persecuting and killing his follow- 
 ers. Acts 7 : 51-53. They tilled up their 
 measure of punishment also, vers. 3^38; 
 1 Thess. 2 : 14-16. 
 
 33. Being the descendants of such an 
 ancestry, and so like them, Jesus ad- 
 dresses them accordingly. Serpents. 
 Representing their cunning and deprav- 
 ed character, their hurtful and poisonous 
 influence. Generation of vipers. 
 Off'fipnnf/, brood ofvii)crs. They were the 
 brood of viperous i^arentage, and all of 
 the old serpent, the devil, Gen. 3:1; 
 John 8 : 44 ; Rev. 13 : 9. John had also 
 discovered their true character, and had 
 thus addressed them. See on ch. 3 : 7. 
 How can ye escape ? A question 
 equal to a strong affirmation, that it was 
 impossible for them to escape. Dam- 
 nation. Condemnation, judgmetit, in- 
 cluding both the condemnation and the 
 execution of the sentence. 
 
 •34. Having pronounced upon them 
 these terrible words, and declared the 
 certainty of their eternal ruin, Jesus pro- 
 ceeds to tell how they would fill up the 
 measure of their fathers by committing 
 their deeds, and even forming a climax 
 of all preceding generations in respect to 
 their sins, guilt, and punishment. 
 
 Wherefore. Since such is your cha- 
 racter, and you imitate your "father's. 
 You shall have opportunity to show 
 your malignant wickedness. I send 
 unto you. I send them as messengers 
 of salvation ; but in the end they will 
 prove swift witnesses of desti-uction 
 against you on account of your treat- 
 ment of them. Notice that on a former 
 occasion, the imdom of God is represent- 
 ed as thus speaking, Luke 11 : 49. Jesus 
 •was himself, indeed, the wisdom of God, 
 
 the sender of prophets, and the great 
 Prophet of prophets. This is not really 
 a quotation. There may be a general al- 
 lusion to 2 Chron. 24 : 18-22. Pro- 
 phets. The apostles, ch. 10 : 5, 6 ; the 
 seventy, Luke 10 : 1 ; and other preach- 
 ers of the Gospel. See on ch. 10 : 41. 
 Wise men. Men deeply versed in di- 
 vine things, such as Stephen, Acts 6 : 5, 
 10. Scribes. Those who are true 
 scribes of the law and of the kingdom, 
 ch. 13 : 52. These three united in the 
 Apostle Paul. Someof them ye shall 
 kill, etc. You shall inflict upon them 
 all manner of indignities, even unto the 
 most cruel death. Crucify doubtless 
 refers to his own death, as well as to 
 some of his disciples, who doubtless 
 suffered crucifixion before the destruc- 
 tion of Jerusalem. The Acts of the 
 Apostles is a general witness to the suf- 
 ferings of Christians at the hands of the 
 Jews, Acts 5 : 40 ; 7 : 59 ; 8 : 3 ; 12 : 2 ; 
 13 : 50 ; 14 : 19, etc. 
 
 35. That upon you. The idea is 
 not merelj' that this is to be tfie conse- 
 quence, but that it enters into the divine 
 design. That is equivalent to in wder 
 that. It was the design of God that this 
 generation should be, as it were, the 
 focus of the world's wickedness and 
 punishment. The righteous blood. 
 The blood of innocent and righteous 
 persons. Lam. 4 : 13. The punishment 
 for shedding it. Compare ch. 27 : 25. 
 Abel — Zacharias. Abel was the first 
 righteous martyr, and the first recorded 
 in the Bible, and Zachariah, the son of 
 Jehoiada, is the last one recorded, accord- 
 ing to the Jewish arrangement of the 
 Old Testament, 2 Chron. 24 : 20-22. 
 
 Son of Barachias. It has been a 
 matter of s:reat dispute who this Zacha- 
 rias was, since the one to whom the lan- 
 guage seems to refer is called "son of 
 Jehoiada the priest," 2 Chron. 24 : 20. 
 Chrysostom speaks of an ancient opinion 
 which held that it was the prophet Ze- 
 
322 
 
 MATTHEW XXIII. 
 
 A.D. 30. 
 
 rias son of Barachias, whom ye slew between the 
 m temple and the altar. Verily I say unto you, " All 
 
 these things shall come upon this generation. 
 oT ^0 Jerusalem, Jerusalem, ^ tJwu that killest the 
 prophets, ^ and stonest them which are sent unto 
 thee, " how often would I have gathered thy chil- 
 dren together, ^ even as a hen gathereth her chick- 
 fiS ens "^ under Ac/* wings ; "^ and ye would not ! Behold, 
 '6J "- your house is left unto you desolate. For I say 
 unto you, ' Ye shall not see me henceforth, till ye 
 shall say, s Blessed is he that cometh in the name of 
 the Lord. 
 
 ' Rev. 18. 24. 
 
 ' Ge. 4. 8 ; 1 John 
 
 3 12 
 ' 2'ch"r. 24. 20, 21. 
 u cli. 24. 34. 
 » Jer. b. 8; Lk. 13. 
 
 34, 35. 
 y ver. 30. 
 ^ 2 Chr. 24. 21. 
 ■> Jer. 6. 16, 17 ; 11. 
 
 7, 8 ; Zee. 1. 4. 
 *■ Deii. 32. 11, 12. 
 <=Ps. 17. 8; 91. 4. 
 " Pro. 1. 24-31 ; Is. 
 
 1. 2. 
 «^ 2 Chr. 7. 20, 21 ; 
 
 Jer. 22. 5. 
 
 chariuli, the son of Berachiah. Origen 
 and others refer it to Zacharias, the fa- 
 ther of John the Baptist, who, accord- 
 ing to a mere legend, was slain in the 
 temple. Others suppose that the Zacha- 
 riah, the son of Barueh, is meant, who, 
 according to Josephus (Jewish War, b. iv. 
 .5, 4), was slain in the temple just'before 
 the destruction of Jerusalem. Others 
 suppose that " son of Barachias " was in- 
 serted by some transcriber who mistook 
 this Zachariah for the prophet Zecha- 
 riah, Zcch. 1:1. It is better, however, 
 to explain, either by supposing that Za- 
 chariah was the sou of Baracliiah and 
 grandson of Jehoiada, the former, per- 
 haps, dying before the latter; or that 
 Jehoiada, a'ccording to a not uncommon 
 custom among the Jews, had twc 
 names, just as Azariak was called also 
 Uz/.iah. 2 Kings 1.5 : 1; SCiiron. 2(i : 1. 
 
 Between the temple and the 
 altar. In the court of the priests, bc- 
 twe.'n t'le temple proper, the sanctuary, 
 and t'lj altar of burnt-ofiering. See on 
 eh. 21 : 12. 
 
 Sa. This generation. About forty 
 years from this time Jerusalem was de- 
 stroyed. It was, tliercforc, within the 
 lifetime of many then living. 
 
 37. Jesus now turns from the utter- 
 ance of terrible woes to a tender l.v- 
 MENTATiON ovcr the doomed city of Je- 
 rusalem, the representative of the Jew- 
 ish race and theocracy. Jernsalem, 
 the personification of the Jewish racs' in 
 its then present and past history. Kill- 
 est the prophets. Their sins,which call 
 forth both lamentation and vengeance. 
 The present tense is used in vivid dis- 
 course. At a single glance Jesus saw 
 their whole histori', in which the perse- 
 cution of prophets was common, and 
 often repeated. As a race, they were 
 
 ! the murderers of the prophets, and the 
 I stoners of the messengers of God. 
 ' How often would I. As a hen ga- 
 thers her brood under her wings in ma- 
 ternal love, and for safety and protection 
 against birds of prey, or any thing that; 
 may injure them. Hens are now very 
 common in Palestine. Children. The 
 inhabitants ; the Jewish people. Ye 
 would not. Their sins were volun- 
 tary. They were free moral agents. 
 Freedom of the will is in harmonj' with 
 God's sovereignty and divine decrees. 
 
 38. Your house. Your temple, left 
 by the Messiah, forsaken by God, no 
 longer his house, hut your.i. Its destruc- 
 tion and desolation is vividly spoken of 
 as present. Jesus was about leaving it. 
 Compare ch. 21 : 13; 2 Chron. 6 : 2; Ps. 
 26 : 8. Some suppose, by yonr fiou.si\ 
 that reference is made to the citv, their 
 dwelling-place, Ps. 60 : 2.5. 
 
 39. Ye shall not see me hence- 
 forth. He now closed his public minis- 
 try among them. They saw him no 
 more in his ISIessianic ministration and 
 work. After his resurrection he appear- 
 ed, not to all the people, but to chosen 
 witnesses. Acts 10 : 41. Blessed is he. 
 Acknowledging him to be the Messiah, 
 as the multitude had done in his trium- 
 l^hal entry into Jerusalem, ch. 21 : 9. 
 Ye shall not enjoy my presence amonii 
 you again till vc are ready to receive me 
 and acknowle(\ge that I am the Messiah. 
 Jesus knew that generation would not 
 do it, and hence the opening lansruas^e of 
 this verse: For I say unto you. 
 He was the only salvation of the people, 
 the only safety of the city and temple. 
 His leaving them was their certain and 
 utter destruction. But while his lan- 
 guage implied the destruction of the 
 city and temple, and the scattering of 
 
A.D. 30. 
 
 MATTHEW XXIII. 
 
 323 
 
 the Jews, it pointed forward over a 
 long period to tiie general conversion of 
 tlie Jewish people in the last days, when 
 their descendants should acknowledge 
 him. Hos. 3:5; Zech. 12 : 10; Rom. 
 11 : 25-28. 
 
 At this point Mark (12 : 41-14) and 
 Luke (21 : 1-4) relate the incident of the 
 widow's mite. Here, also, many insert 
 the request of the Greek proselytes, 
 John 12 : 20-36, though it is better to put 
 it after his triumphal entry on Sunday. 
 See Author's Habmont, p. 371, § 140. 
 
 Remarks. 
 
 1. We are to respect the oflSce of a re- 
 ligious teacher, and follow his instruc- 
 tion so far as it is in accordance with 
 truth, vers. 2, 3 ; Mai. 2:7; Acts 23 : 4, 5. 
 
 2. We must not follow the man in- 
 stead of the truth he teaches ; neither 
 must we reject the truth because of the 
 unworthiness of the one who utters it, 
 ver. 3 ; 1 Cor. 11 : 1 ; Gal. 1 : &-10. 
 
 3. Ministers and all religious teachers 
 should beware lest their works contra- 
 dict their teachings, ver. 3 ; ch. 21 : 30 ; 
 Rom. 2 : 21 ; Tit. 1 : 16. 
 
 4. The true character of men is to be 
 learned from their conduct rather than 
 from their words merely, ver. 3 ; ch. 7 : 
 1.5-21. 
 
 5. Legalists and false teachers impose 
 upon men heavy burdens, and grievous 
 to be borne ; but, in contrast, the yoke 
 of Christ is easy and his burden is light, 
 ver. 4; ch. 11 :'28-30; Acts 15 : 10," 28, 
 29 ; Gal. 5 : 1. 
 
 6. A religion that seeks a mere out- 
 ward appearance, and has for its motive 
 the applause of men, is not only desti- 
 tute of the power of godliness, but an 
 enemy to it and its graces, ver. 5-7 ; ch. 
 6 : 1, 5, 16 ; 2 Tim. 3:2-5; 2 Pet. 3:3; 
 3 John 9. 
 
 7. A love of human honors and flatter- 
 ing titles is unbecoming a follower of 
 Jesus, vers. 8-11 ; PhU. 3 : 5 ; 1 Pet. 5 : 
 5 ; 1 John 3 : 15. 
 
 S. We must beware of usurping 
 Christ's position in the church, or as- 
 suming an authority that does not be- 
 long to us, ver. 8-10; 3 Cor. 1 : 34; 
 James 3 : 1 ; 1 Pet. 5 : 3. 
 
 9. We should seek for greatness, ho- 
 nor, glory, and immortality, but only in 
 the spirit and through the service of "hu- 
 mility, ver. 11, 13;' Rom. 3 : 7; 1 Cor. 
 14: i2; 1 Pet. 5 : 5, 6. 
 
 10. We should expose the errors and 
 hypocrisy of false teachers, especially if 
 
 they are persons of great influence, with 
 boldness mingled with humility, and by 
 the word of God, without assuming the 
 authority of him who knew what was in 
 man, and who is liimscll the Judge of 
 men, vers. 13-33; Isu. 8 : 20; Gal 1 • 8 
 9 ; 1 John 4 : 1 ; 2 Pet. 2 : 1-3 ; 2 John lo! 
 
 11. Teachers of a worldly and formal 
 Christianity stay away from Christ them- 
 selves, and by their outward observances, 
 and often by their opposition to evan- 
 gelical religion, keep others from com- 
 ing, ver. 13; Luke 11 : 53; John 9 : 5:2; 
 Rom. 10 : 2-4. 
 
 13. They who defraud others, and 
 cover over their characters by a show of 
 reUgion, evince a desperate depravity, 
 and expose themselves to a most despe- 
 rate punishment, ver. 14 ; Isa. 10 : 1, 2 ; 
 Mic. 3 : 1-3. 
 
 13. While we should seek to win souls 
 to Christ, and to the whole truth, we 
 should beware of that proselyting zeal 
 which is wholly absorbed in and seeks 
 the interests of a mere party, ver. 15; 1 
 Cor. 1 : 12, 13 ; James 5 : 20. 
 
 14. We should beware how we in any 
 way attempt to lessen obligation, or to 
 nullify a promise, for in so doing we 
 shall be guilty of double sin, vers. 16-33; 
 Ps. 15 : 2-5. 
 
 15. Since even the mildest oath has re- 
 ference to God, we should use great 
 Fimplicity of language. A simple pro- 
 mise should have to us the sacredness of 
 an oath, vers. 20-22 ; ch. 5 : 34-37. 
 
 16. Careful attention to outward ob- 
 servances with neglect of internal duty 
 is an evidence that men are deceivers or 
 deceived, vers. 23, 24; ch. 5 : 7; 9 : 13; 
 Hos. 4:1; Rom. 16 : 18; 2 Cor. 11 : 
 13-15. 
 
 17. No external performances can 
 stand in the place of moral and spiritual 
 sen-ice, vers. 23, 34 ; Luke 18 : 11-14. 
 
 18. " Let us seek to be pure in heart, 
 if we would be vessels sanctified and 
 made meet for the Master's use," vers. 
 2.5, 26 ; ch. 5:8; Heb. 12 : 14; James4:-8. 
 
 19. " The heart may be a temple of 
 God or a grave ; a heaven or a hell." — 
 Stier. Vers. 27, 28; ch. 13 : 35 ; Eccle. 
 9:3; Jer. 17 : 9 ; Rom. 3 : 13-16 ; 1 Cor. 
 3: 16. 
 
 20. They who are satisfied to appear 
 Mhat they shmdd be, are imvardly what 
 they shmdd not be, vers. 25-38 ; ch. 6 : 
 1 ; 7 : 31 ; 25 : 5-12. 
 
 21. How valuable must religion be 
 which men are at so much trouble to 
 
 I counterfeit, vers. 13-39 ; 1 Tim. 4 : 8. 
 
324 
 
 MATTHEW XXIV. 
 
 A.D. 80. 
 
 Christ foretells the destruction of Jerusalem and his 
 second coming. 
 
 XXIV. AND ^ Jesus went out, and departed from 
 the temple : and his disciples came to him for to 
 
 f Eos. 3. 4, 5. 
 ePs. 118. 26; Zee. 
 
 13. 10; Ro. 11. 
 
 25, 26 ; 2 Cor. 3. 
 
 14-18. 
 "Mk. 13. 1; Lk. 
 
 21. 5. 
 
 22. The gloriftcatiou of martyrs may 
 be carried so far as to amount to crea- 
 tui-e-woriliip, manifesting principles and 
 a spirit directly opposed to tliat of the 
 martyrs themselves, ver. 39-32; John 8 : 
 3t», 40. 
 
 23. The most fearful denunciations of 
 divine wrath is consistent witli the teu- 
 derest compassion, vers. 34r-3S; Luke 
 19 : 41-41. 
 
 24. Wuile we may rejoice in our great 
 religious privileges, let us see to it that 
 they prove blessings indeed to our souls, 
 and not moans for tilUng up our mea- 
 sure of iniquity, vers. 34-3(3; 2 Chrou. 
 36 : 16 ; Acts 7 : 51 ; 1 Thess. 2 : 16. 
 
 25. Men often suffer the temporal con- 
 sequences of the sins of their fathers; 
 but are onlv punished for their own siiis, 
 vers. 34-36'; E.Kod. 20 : 5; Pro v. 9 : 12 ; 
 Ezek. 18 : 20. 
 
 26. Nations are punished in this world. 
 A race or nation may be treasuring up 
 wrath forages, and may mike tlie guilt of 
 the past their own through tlieir personal 
 sins in to-ansgressing the concentrated 
 light of the past and present, and may 
 thus justly receive the accumulated judg- 
 ment which God visits upon them, vers. 
 35, 36 ; 2 Kings 17 : 13-18. 
 
 27. If men perish, it is because they 
 will not come to Christ and be saved, 
 ver. 37; Ps. 81 : 11, 12; John 5 : 40. 
 
 28. God often mingles promises of mer- 
 cy with announcements of judgments, 
 ver. 39 : Isa. 30 : 12-20 ; Jer. 30 : 3,' 4 ; and 
 many similar examples in the prophets. 
 
 CHAPTER XXIV. 
 
 Jesus, having closed his ministry to the 
 people, continues it with his disciples. 
 In this and the following clwpter we 
 have a remarkable prophetical discourse, 
 which has been variously explained and 
 justly considered one of the most im- 
 portant and difficult in the New Tes- 
 tament. However interpreted, every 
 unprejudiced reader must admit that 
 four important events are distinctly fore- 
 told: The destruction of the temple and 
 Jerusalem by the Romans ; the second 
 coming of Christ ; the end of the world, 
 or the present dispensation; and the 
 
 final judgment. The great point of 
 difficulty is to understand the relation of 
 the several portions of this prophecy to 
 these topics, and their relation to one 
 another. Some hold that they are sue- j 
 cessively presented, and that the transi- 1 
 tions from one to another can all be 
 clearly marked. They are not, however, 
 agreed as to where the transitions are. 
 Others suppose a blending of topics, in 
 which the destruction of Jerusalem ia 
 made typical of the end of the world, 
 and that this, like many of the prophe- 
 cies of the Old Testament, has succes- 
 sive fiiltillments. See on ch. 1 : 22, 23. 
 These points will be more particularly 
 considered in the notes that follow. In 
 order to get a view of the whole dis- 
 course, I suggest the following synopsis : 
 
 I. The Occasion of the Inquiry and 
 Discourse. Jesus leaves the temple and 
 foretells its destruction, ch. 24 : 1, 2. 
 
 II. The Inquiry. Threefold. 
 
 1. When will these things be ? 2. What 
 is the sign of thy coming^ and (3) of the 
 end of the world ? Ver. 3. 
 
 III. The Reply, ver. 4 to ch. 25 : 46. 
 
 1. Caution against e.Kpcctiug his com- 
 ing before the Gospel is preached in all 
 the world, vers. 4-14. This includes 
 cautions : 
 
 a. Against being deceived by false 
 Christs, vers. 4, 5. 
 
 b. Against being troubled about wars 
 and calamities, which are only the begin- 
 ?w«5f of sorrows, and not the end, vers 6-8. 
 
 c. Against being offended in persecu- 
 tion, vers. 9, 10. 
 
 d. Arainst being led astray by false 
 prophets, vers. 11, 12. " I 
 
 e. Against not enduring to the end, 
 ver. 13. 
 
 2. The destruction of Jerusalem, with 
 directions as to what they should then 
 do, and a caution against expecting him 
 then, vers. 1.5-25. 
 
 a. The abomination of desolation be- 
 tokening the destruction of Jerusalem 
 and the temple, ver. 1.5. 
 
 b. The disciples are instructed to make 
 a precipitate flight, vers. 16-18. 
 
 c. The unparalleled judgments of that 
 time, vers. 19, 21. 
 
A.D. 30. 
 
 MATTHEW XXIV. 
 
 325 
 
 3 show him the buildings of the temple. And Jesus 
 said unto them, See ye not all these things ? verily 
 I say unto you, ' There shall not be left here one ' l Ki. 9. 7,8 ; Jer. 
 stone upon another, that shall not be thrown down. j^. ^^ ^^^ ^■ 
 
 3 And as he sat upon the mount of Olives, ^ the k Mk. 13.' 3. ' 
 
 (I. Those days shortened for the sake 
 of believers, ver. 3:.'. 
 
 c. Caution ajrainst tlie Christs of the 
 (lay, for they will lie but pretenders, vers. 
 
 '■). Caution against expecting him to 
 (•nine as he was then, in his humiliation, 
 ill his retiring and unassuming manner, 
 or as an earthly prince, since his coming 
 would be consi)icuous as the lightning of 
 heaven, vers. 20-28. 
 
 •4. The signs and the time of his com- 
 ing, vers. 29-31. 
 
 a. Terrirte phenomena and changes in 
 nature immediately after the Jewish 
 people have endured their full measure 
 of sutieriug, ver. 29. 
 
 b. The sign and appearance of the Son 
 of Man on the clouds of heaven, ver. W. 
 
 5. The attendant circumstances of liis 
 coming, vers. 31. The angels sounding 
 the trumpet and gathering together 
 God's elect. 
 
 6. Returning somewhat in his dis- 
 course, he teaches them, by a reference 
 to the tig-tree, to judge of the time 
 which, in a certain sense,"would be in that 
 generation, and more certain than the 
 established order of nature, vers. 33-35. 
 
 7. But the time of his coming is 
 known neither to men nor angels, but 
 only to the Father. It would be sudden 
 and unexpected, vers. 36-41. 
 
 8. Watchfulness enforced, ver. 42 flf. 
 «. By a case of burglary, vers. 42-44. 
 
 b. By a household servant, ver. 45-51. 
 
 c. By the ten virgins, ch. 25 : 1-13. 
 (7. By the talents, ch. 25 : 14-30. 
 
 i». The coming judgment, 25 : 31-46. 
 
 1. Jesus went out, etc., rather, 
 according to the best text, Jesus went 
 out fruM the temple (Mark 12 : 41), and 
 was going on his iray, toward the mount 
 of Olives and Bethany. 
 
 1. His disciples. The twelve. 
 From Mark (13 : 1) we learn that one of 
 them spoke for the rest, probably Peter. 
 It was now Tuesday, April 4th, "toward 
 evening. Buildings of the temple. 
 The whole temple editice. See on ch. 21 : 
 13. The lamentation over Jerusalem, and 
 the denunciation against her (ch. 33 : 
 37, 38), may have led his disciples to turn 
 28 
 
 his attention to the magnificence of the 
 temple, as if to plead for its preserva- 
 tion. Josephus {TfieJewishWar, v. 5, 6) 
 describes the temple as built of white 
 marble, its face to the east covered 
 over with plates of gold, appearing in 
 the distance like a mountain covered 
 with snow, with its gilding dazzling as 
 the rays of the smi. Some of its stones 
 were forty-five cubits long, five high, and 
 six broad. Mark says (13 : 1), "What 
 manner of stones and what buildings are 
 here;" Luke (31 : 5) says, "Goodly 
 (beautiful) stones." 
 
 3. See ye not, etc. The question 
 was intended to tix their attention and 
 prejiarc them for what he was about to 
 say. There shall not be left one 
 stone upon another. This was ful- 
 filled forty years afterMard. Josephus 
 relates that Titus tried in vain to save 
 the temple. The Jews themselves first 
 set fire to the porticoes of the temple ; 
 after which one of the Roman soldiers, 
 without any command, threw a burning 
 firebrand into the golden window, and 
 soon the holy house was in flames. Titus 
 ordered the fire to be extinguished, but 
 his command was not obeyed. The sol- 
 diers were furious, and nothing could re- 
 strain them. Thus, even against the 
 wiU of Caesar, the temple was (•ompletely 
 destroyed, and the prophecy was ful- 
 filled. After the city was taken, Titus 
 gave orders to demolish the entire city 
 and temple, except three towers and 
 part of the Avcstem wall. The rest of 
 the wall was laid so completely even 
 with the ground by those who dug it up 
 from the foundation that there was no- 
 thing left to make those believe that 
 came thither that it liad ever been in- 
 habited (Josephns, Jew. War, vi. 4, 5-7; 
 vii. 1). Later still, Terentins Rufus, an 
 officer in the army of Titus, ordered the 
 site of the temple to be furrowed with a 
 plowshare. Thus nothing was left but 
 parts of the massive foundations, which 
 still remain, Mic. 3 : 13. 
 
 3. Mount of Olives. From which 
 they had a fine view of Jerusalem and 
 the temple. See on ch. 21 : 1. He was re- 
 tiring to Bethany over the Mount. It is a 
 
326 
 
 MATTHEW XXIY 
 
 A.D. 30. 
 
 disciples came unto him privately, saying, ' Tell us, 
 when shall these things be ? and what shall Ve the 
 sign of thy coming, and of the end of the world ? 
 
 And Jesus answered and said unto them, '" Take 
 heed that no man deceive you. For " many shall 
 
 ' 1 Thea. 5. 1 : Ac. 
 
 1. 7. 
 "> Eph. 5. 6 ; Col. 2. 
 
 8, 18 ; 3 Thes. 2. 
 
 3; 1 John 4. 1. 
 ° Jer. 14. 14 ; 23. 
 
 21, 25; John 5. 
 
 remarkable fact that the siege of Jem- j verse." — Schafp. The sign of the end 
 salein began on this mount, and at the of tlie world is couuected with that of 
 Passover, the time of this prophecy i his coming. The disciples evidently ex- 
 ( Joseph. Jewift/i War, v. 2. 3 ; vi. 9. 3). j pected his coming when these judg- 
 The disciples. Peter, James and I ments should befall their nation, and 
 
 MODERN JERUSALEM FROM THE MOUNT OF OLIVES. 
 
 John, and Andrew, Mark 13 : 3. The 
 rest of the twelve probably came after 
 them, and heard the discourse. Or, 
 possibly, the four asked for the rc^t, or 
 were the onlv earnest inquirers. These 
 thiiis:s. The destruction of the temple 
 and the judgments of God upon Jerusa- 
 lem aud' the Jews, ch. 33 : 36-38. Thy 
 ^ coming. His second coming. The dis- 
 * cipk's seem to have associated his com- 
 inu with the destruction of the temiile 
 which Jesas had foretold, for, while 
 they ask the linie of these thini/s, they 
 only ask the sign of his coming. They 
 probably expected that, after destroying 
 his enemies, he would establish a magni- 
 ficent and religious kingdom, Luke iM ; 
 21; Acts 1 : 6. The end of the 
 world. The end of the present state 
 of things. "It should be kept in mind 
 that when the end of the world is 
 spoken of in the New Testament the 
 term alon, the present dispensation or 
 order of things, is u=ed, and not l-nsmos, 
 the planetary system, the created uni- 
 
 that then the existing state of things 
 would come to an end. Matthew alone 
 specities these three questions. Mark 
 (13 : 4) aud Luke (21 : 7) unite them in 
 "these things," which also shows how 
 closely they were associated together in 
 the minds of the disciples. Jesus in re- 
 ply ■wisely says nothing about a tempo 
 rai kingdom, but describes more minute- 
 ly the destruction of Jeiiisalem, the 
 signs and manner of his second glorious 
 coming, and the iinal judgment, which 
 should usher in a heavenly kingdom and 
 the full enjoj'ments of an endless life. 
 
 4-14. Jesus begins his reply to 
 their questions by cautioning them 
 against expecting him before the 
 Gospel is preached in all the 
 
 WORLD. 
 
 4. In this and the following vcree Je- 
 sus cautions them against false Christs. 
 A false Christ is one who assumes to take 
 tlie place or act the part of the Messiah. 
 That no man deceive you. Lest 
 any one lead 3'ou a.«tray. 
 
A.D. oO. 
 
 MATTHEW XXIV. 
 
 327 
 
 come in my name, saying, I am Christ ; " and sliall 
 deceive many. And ye shall hear of wars and ru- 
 nioi's of -wars, i' See that ye be not troubled : for 
 all these tJiiiigs must come to pass ; i but the end is 
 7 not yet. For "■ nation shall rise against nation, and 
 kingdom against kingdom : and there shall be ^ fa- 
 mines, and 2>estilences, and ' earthquakes, in divers 
 
 43; Ac. 5. 36, 37. 
 " ver. 11. 
 p Ps. 27. 1-3 ; 46. 
 
 1-3; John 14. 1, 
 
 27 ; 2 Thcs. 2. 2. 
 1 Dan. 9. 24-27. 
 ' 2 Chr. 15. 6; Is. 
 
 19.2; Hag. 2. 22; 
 
 Zee. 14. 13. 
 » Ac. 11. 28. 
 ' Hag. 2. 21-23. 
 
 5. Ill my name. Not in the name 
 of Jesus, but of the Messiali, ekiiniiiio; 
 to be liim, or to rejireseut hiiu. There 
 ■p'ere many such. Josephus, a Jew not 
 eonverted to Christianity, but an eye- 
 witness of the calamities attending tlie 
 destruction of Jerusalem, and, to a con- 
 siderable extent, an actor in them, has, 
 in his account of the Jcwisli War, _2,iven 
 a striking comment, and delineated the 
 wonderful fnlfillment of the first por- 
 tion of this chapter. He speaks of tlie 
 land being overrun with magicians, se- 
 ducers, and impostors, who drew the 
 people after them into the wilderness, 
 jiromising to show them signs and ^^■on- 
 dcrs. Thus, Thcudas, not the one men- 
 tioned Acts 5 : 36, but a later one, per- 
 suaded a large l)ody of people to follow 
 him to the Jordan, promising to divide 
 the river, as Elijah and Eli.-^ha had done 
 of old. But he was taken prisoner be- 
 fore arriving there, and beheaded. An 
 EgTjitian also pretended to be a prophet 
 (Acts 21 : 88), and deluded thirty thou- 
 sand m.en. (Joseph. Avtiq. xx. 5. 1 ; 8. 
 6; Jeu'hh War, ii. 13. 4, 5.) After the 
 destruction of Jerusalem, Bar Cochba 
 and Jonathan appeared, and almost 
 every age since has witnessed false 
 Chrlsts." 
 
 0. In this and two verses that follow 
 Jesus cautions them against being trou- 
 bled with wars and various calamities 
 which should come upon the earth and 
 the Jewish nation, supposing them to 
 be indicative of the end, when they 
 were liut the beginning of sorrows. 
 Hear of wars and rumors of 
 wars. Tliese wars must be sucli as to 
 be a terror to Christians, threatening 
 their nation and their liomes. The vavH 
 are to be regarded as certain and actual 
 to them. But the rnmom oftravf: would 
 naturally be exaggerated, confused, and 
 friglitful, and hence more terrible than 
 war itself. There were numerous agita- 
 tions and insurrections in the Roman 
 emnire previous to the destruction of 
 Jerusalem, in which much Idood was 
 
 shed. Also in Rome itself four empe- 
 rors, Nero, Galba, Otho, and Vitellius, 
 came to violent deaths in eighteen 
 months. Alford refers to the tfirectfireats 
 of war against the Jews by Caligula, Clau- 
 dius, and Nero. 
 
 See that ye, etc. Take heed, be not 
 troubJcd. The reason is given : such 
 things must take place, but the end of 
 tlie world is not yet. Some suppose end 
 of trihidations is here meant; but it is 
 more natural to refer it to the end of the 
 world, or the present state of things, 
 since that is one of the main points of 
 his discourse. When it is remembered 
 how often Christians have regarded wars 
 and great national connnotions as signs 
 of tiie coming of Christ and the end of 
 the world, it may be seen how wise and 
 necessary this caution of oiu- Savior : 
 These things must take place ; they are 
 in the divine plan, but the end is not yet ; 
 Iherefore be not troubled, but patient, 
 hopeful, and tranquil. 
 
 7. Nation shall rise against na- 
 tion, and kingdom, etc. Race against 
 race, and kingdom against kingdom. In 
 the preceding verse, Jesus says they shall 
 hear ; now he states what will certainlj' 
 take place. There shall be great nation- 
 al struggles, and political revolutions. 
 "There^ were serious disturbances (1), 
 which gave rise to the complaint against 
 and deposition of Flaccus, and Philo's 
 work against him (a.d. 38), in which the 
 Jews as a nation were the especial ob- 
 jects of persecution ; (2) at Seleucia, 
 about the same time (Joscjihus, Avtiiq. 
 xviii. 9. 8, 9), in which more than fifty 
 thousand Jews were killed; (3) at Jani- 
 nia, a city on the coast of Judea, near 
 Joppa. Many other siich national tu- 
 nnilts are recorded by Josephus." — Al- 
 ford. The reference here, however, 
 miist not be confined merely to the Jew- 
 ish people. 
 
 Famines. Historians speak of seve- 
 ral famines, in difiercnt parts of the 
 world, which happened in the reign of 
 Claudius (\.t>. 41-.54), one of which was 
 
328 
 
 MATTHEW XXIV. 
 
 A.D. 30. 
 
 8 places. » All these are the beginning of sorrows. \ Deu. ^-J^-j^j^^j 
 
 9 =" Then shall they deliver you up to be afflicted, and 15*^^. jy 2; ac! 
 shall kill you : and ye shall be hated of all nations 4. 2, 3; 7. 59; 1 
 
 10 for my name's sake. And then shall many > be of- g.^^is^*^ ' ^^' 
 fended, and shall Ijetray one another, and shall hate y ch. 11. e': 13. 57; 
 
 11 one another. And ^ many false prophets shall rise, \^'^^- ^- ^^' '^ 
 13 and " shall deceive many. '' And because iniquity z ac. 26. 29. 
 
 shall abound, the love" of many shall wax cold. "ver. 24; 1 Tim. 
 
 particularly severe mJudea, about a. d. 
 4A-47, Acts 11 : 38; Joseph. Aniiq. xx. ' 
 'I. 5 ; 5. 2. Suetonius and Tacitus speak [ 
 of famines alwut this time. There wa.s 
 also a famine in Judea in the third year I 
 of Nero's rei;i:n. 
 
 Pestilences. A common attendant ! 
 of famine, and often produced by it. 
 One at Kome in the autumn of a.d. 65, 
 which carried off 30,000 persons. The 
 oldest and best manuscripts omit penti- j 
 lences here. It is found, however, in . 
 Luke 21 : 11. 
 
 Earthquakes. A great earthquake 
 occurred in Crete about a.d. 4tj; at 
 Rome in 51 ; in Phrygia in 53 ; at Lao- 
 dicea in 60; in Campania in 58; at Jeru- 
 salem in 67 (Joseph. Jewish War, iv. 4. 5). 
 Pompeii was visited witli two disastrous 
 earthquakes about 63. 
 
 8. The beginning of sorrows. 
 Not the end, as too many will be ready 
 to imagine, but the beginning of throe,'< 
 or pangs. The death-pangs of the pre- 
 sent state and the birth-pangs of Christ's 
 glorious kingdom. Acts 3 : 21 ; Rom. 8 : 
 18-23. 
 
 9. In this and the next verse Jesus 
 foretells the severe persecutions which 
 shall befall his disciples, when many 
 shall be offended. Being forewarned, 
 they would be forearmed against being 
 offended. Then. At that time, or dur- 
 ing that period just referred to. To be 
 afflicted. Scourging, imprisonment, 
 
 ; etc. The apostles were imprisoned and 
 ' scourged, Acts 5 : 18, 40. So al^o Paul 
 and Silas, Acts, 16 : 23, 24. Kill you. 
 Some of you. Stephen was stoned ( Acts 
 7 : 59) ; James was killed by Herod, Acts 
 12 : 2. Indeed, most of the apostles 
 suffered martjTdom. Nero (a.d. 64) 
 persecuted Christians, putting them to 
 death with the most fearful tortures. 
 
 Hated of all nations. " Con- 
 cerning this sect, we know that every- 
 where it is spoken against," Acts 28 : 
 22; see also 1 Pet. 2 :l2; 3 : 16; 4 : 14. 
 Christians have been hated and perse- 
 
 cuted beyond the adherents of any other 
 sect. For my name's .sake. On ac- 
 count of their attachment to me, and 
 because they bear my name. Here do 
 we see the reason of Christians being so 
 universally hated, not only in every age, 
 but also m the apostolic age, when phi- 
 losophers were pushing free inijuiryand 
 deriding popular superstition, and at the 
 same time the doctrines of Moses were 
 extensively propagated among the Gen- 
 tiles. Christians proclaimed Christ tlie 
 only Savioi', and all other religions as of 
 no avail. The numerous religions of hea- 
 thenism acknowledged one another as 
 standing on a common level. The Chris- 
 tian, however, demanded the renuncia- 
 tion of these, and faith in Christ. Hence 
 he was regarded as an enemy of the gods 
 and of men, and was hated by all. 
 
 10. Offended. They counted not the 
 cost; and hence in persecution they be- 
 came disaffected toward the cause they 
 had embraced, and left it, ch. 13 : 21 ; 1 
 John 2 : 19. They who thus apostatize 
 from a professed attachment to Christ 
 would betray their brethren. Tacitus 
 relates that, in the persecution under 
 Nero, many were convicted by the testi- 
 mony of persons from among them- 
 selves. Hate one another. The di- 
 rect opposite of Christ's command to 
 love one another, which was to be a 
 mark of discipleship, John 13 : 34, 35. 
 
 11. Jesus also foretells and cautions 
 them against many false prophets, 
 who should arise and lead many astray. 
 The Epistles give abundant evidence of 
 the many false teachers who arose in the 
 apostolic age ; and, if then, how much 
 more in the ages succeeding, Rom. 16 : 
 17 ; 2 Cor. 11 : 13 ; Gal. 1 : 7 ; 1 Tim. 1 : 
 6, 20; 2 Tim. 2 : 17, 18; 1 John 2 : 18; 
 4:1; Jude 3, 4; Rev. 2 : 14, 20 ; see also 
 Acts 20 : 30. 
 
 12. In this and the next verse Jesus 
 forewarns them of the love of many 
 waxing cold, and of the necessity of re- 
 maining faithful unto the end. Ini- 
 
A.D. 30. 
 
 MATTHEW XXIV. 
 
 329 
 
 13 "But he that shall endure unto the end, the same 
 
 14 shall be saved. And this '^ Gospel of the kingdom 
 « shall be preached in all the world for a witness 
 unto all nations ; and then shall the end come. 
 
 15 ' When ye therefore shall see the abomination of 
 
 " 2 Tim. 3. 1-6. 
 ' ch. 10. 22 ; Heb. 
 
 3. 6, 14. 
 " ch. 4. 23 ; 9. 85. 
 «ch. 28. 19; Ac. 1. 
 
 8 ; Ro. l(i. 25, 26. 
 ' Mk. 13. 14; Lk. 
 
 21. £0. 
 
 quity shall abound. On account of 
 lu^v^e^s^R'^s and wickedness, both out of 
 the church aud in the church, the love 
 of the many will become cold. A very 
 large proportion of the professors of 
 Christianity would degenerate in their 
 love. Tins would be the natural result 
 of the increase of heresies and general 
 wiciicdness, Gal. 3:1; 2 Tim. 1 : 15; a 
 Pet. 2 : 22; 1 John 3 : 18; Kev. 2 : 4; 
 3:15. 
 
 13. Unto the end. He who remains 
 faithful unto the end of life, which is 
 practically the end of tlie world to the 
 individual. The persevering and endur- 
 ing to the end evidently refers to spiri- 
 tual tidelity in opposition to the defec- 
 tion of false professors ; and the salva 
 tion is not merely one from temporal 
 trials, but from sin and spiritual foes. 
 It is, however, worthy of notice that not 
 a single Christian, so far as is known, 
 perished in the destruction of Jerusa- 
 lem. They escaped to Pclla, beyond the 
 Jordan, where they remained in safety 
 till after the fall of the city. Their de- 
 liverance, then, may indeed be taken as 
 an illustration and type of the deliver- 
 ance of all God's people at the end of 
 the world and the judgment. 
 
 14. Gospel of the kingdom. The 
 good news of the Messiah's reign or 
 dispensation. Preached in all the 
 world. This was really the case, so far 
 as the world was then known, in the 
 apostolic age, and before the destruction 
 of Jenisalem, Rom. 10 : 18; 15 : 24; Col. 
 1 : 6, 23 ; 2 Tim. 4 : 17. So before the 
 end of tins dispensation the Gospel shall 
 he made known to all nations. " The 
 universal promulgation of the Gospel is 
 the true sign of the end, both in the 
 (narrow and restricted) sense in which 
 the disciples put the question, and in the 
 (wider and universal) sense which, in 
 the Savior's mind, it really involved." — 
 Judge Jones. "The apodamj of the latter 
 days, and the universal dispersimi of mis- 
 siotis, are the two great signs of the end 
 drawing near." — Alford. For a wit- 
 ness. For a testimony of the Messiah 
 to all nations, in order that men everj'- 
 where might believe and be saved. Then 
 
 shall the end come. The end of the 
 
 world, of the Gospel dispensation, of 
 which the destruction of Jerusakm aud 
 the end of the Jewish state were typical. 
 15-25. Jesus now proceeds to speak 
 more definitely of the destruction of 
 Jerusalem, and to answer the tirst ques- 
 tion of the disciples, with directions to 
 Lis disciples as to what they shall then 
 Co, and with a caution, or hint, that 
 
 THET ARE NOT TO EXPECT THE SECOND 
 
 COMING OF Christ at that time. 
 15. Abomination of desolation. 
 
 Spoken of through Daniel the Prophet, 
 Lan. 9 : 27 ; compare Dan. 11 : 31 ; 12 : 11. 
 Ihese words were supposed by the Alex- 
 andrine Jews to reler to an idol statue 
 of Jujiter Olympius, erected in the tem- 
 fle by Antiochus Epiphancb (b.c. 168), 
 when for three years and a half the Jews 
 were deprived of their civil and religious 
 Uberties. See Apocrypha, 1 Mace. 1 : 54 ; 
 6 : 7; 2 Mace. 6: 2. 'josephus {Ahtiq. x. 
 11. 7) sttms to refer this prophecy to the 
 destruction of Jerusalem. Ihe alcmi- 
 r.ation in the original Hebrew refers to 
 things unclean and revolting, and espe- 
 cially to objects of abhorrence connect- 
 ed with idols and idolatry. The desola- 
 tion is especially applied to the wasting 
 devastations of war. The abomination 
 of desolation thus naturally refers to the 
 profanations connected with the devasta- 
 tions of heathen conquest, and points 
 unmistakably to the destruction of Je- 
 rusalem and the temple by Titus. But 
 what particular thing or event in this 
 destruction is here meant? Some refer 
 it to the eagles, which the Romans car- 
 ried as standards, worshiped as idols, 
 and hence were an abomination to the 
 Jews. The standards in the hands of the 
 Roman legions besieging the holy city 
 foreshadowed its conquest and destruc- 
 tion. This view is supported by the fact 
 that the Roman army under Cestius Cal- 
 lus, after taking a portion of the city 
 A.D. 66, withdrew, and thus gave time to 
 the Christians to escape before the city 
 was closely invested by Vespasian a.d. 
 68. The expression of Luke (21 : 20), 
 who wrote especially for Gentile read- 
 ers, also favors it: "When ye shall see 
 
330 
 
 MATTHEW XXIV 
 
 A.D. 30. 
 
 desolation, spoken of by p Daniel the prophet, stand 
 in the holy place, ('' whoso readeth, let him under- 
 
 16 stand) : then ' let them which be in Judea flee into 
 
 17 the mountains : ^ let him which is on the housetop 
 not come down to take any thing out of his house : 
 
 18 neither let him which is in the field return back to 
 take his clothes. 
 
 e Dau. 9. 27 ; 11. 
 
 31 : 12. 11. 
 "Dau. 9. 23, 25; 
 
 Rev. 1. 3. 
 ' Prov. 22. 3. 
 " Lk. 17. 31, 32. 
 
 Jerusalem compassed with armies, then 
 know that the desolation thereof is 
 nigh." Others, however, think that "the 
 abomination of desolation" points es- 
 pecially to the murders committed in 
 tlie temple by the party of the zealots, 
 who occupied it at the very tiuie that 
 tlie Roman general, Cestius, approached 
 the city and assaulted it. Such pollu- 
 tions aud tragedies in the temple mu.st 
 have deeply impressed Jewish Chris- 
 tians, and, in couuection with the tln-ea- 
 tening armies and conquest of the Ro- 
 mans, must have deepeued tlie convic- 
 tion that the eud ' of the city aud its 
 temple was nigh. Still, we think that tiie 
 lauguage more especially refers to this 
 first approach and attack of the id >la- 
 trous Roman armies, with tlieir idola- 
 trous eusigus, ready to desolate Jerusa- 
 lem. See ou ver. 39. 
 
 Daniel the Prophet. Jesus thus 
 testilies to tlie authcuticity of the pro- 
 phec.v of Daniel, aud also applies the 
 ]iredietiou liere quoted to his own tiui.'-. 
 Stand in the holy place. 8 ):!i • 
 t liuk this to mean the whole of fait's- 
 tiue; but this is too geueral. Nor is it 
 necessary to limit it to the temple, but it 
 may be properly applied to the holy city 
 and its prcciucts. Compare ch. 4 : .5. 
 
 Whoso readeth, let him under- 
 stand. Let liiiu that readeth consider, 
 gi\e heed to it, aud note it. A paren- 
 ' thelical clause, uttered probably by our 
 Savior, being an admonition to any who 
 should read this prediction of Daniel. 
 Compare the words of the angel to Da- 
 niel, " Know and understand," Dan. : 
 25. Many suppose the clause to be 
 thro\V4i in b}' the Evangelist, intimating 
 the near approach of this sign. But why 
 should Mark also use the same lan- 
 guage, if it was not a part of the dis- 
 course of Jesus? Mark 13 : li. The 
 omission by Luke (21 : 20) may he ex- 
 plained by" the fact that he was writing 
 for Gentile readers, giving a brief synop- 
 sis of the discourse, aud that he gives 
 the admonitorv and sisjniticant clause. 
 
 " Then know that the desolation thereof 
 is nigh." 
 
 16. In this, and the four following ver- 
 ses, the disciples are instructed to make 
 a precipitate flight then, when they 
 should see this abouiinatiju in the holy 
 place. Them which be in Judea. 
 In the country, towns, and cities of Ju- 
 dea. Mountains. The mountainous 
 regions and highlands, whei-e there were 
 caves affording a safe retreat. By a sin- 
 gular providcTice, the Roman genci-al 
 Cestius, after takiug a portion of the 
 city, with good prospects of capturing 
 the whole, withdrew without any appa- 
 rently good reason. This gave the Cliris- 
 tians' an opportunity to escape, which 
 they did, over the mountainous region 
 to "Pella, and other places ea.<t of the 
 Jordan, wlicre the country was at peace 
 witli the Romans. Pella was ou the 
 northern border of Perea. According to 
 Euselnus, the historian, the Christians 
 were divinely directed to flee thither. 
 
 17. They were to flee with all possible 
 liaste, and not descend into their houses 
 to collect their goods. Housetop. 
 Literally, Ujmi the" house. The houses 
 in Palestine were flat-roofed, and com- 
 municated with each other, so that a 
 person might proceed to the citv walls 
 and escape without coming down into 
 the street. Persons would naturally go 
 to the house-top to view an invading; 
 army. Jesus, however, may have referred 
 to escaping by a stairway leading from 
 the court to the roof, without entering 
 the house. The admonition is not 
 against coni'mf) (hvnn, but against coming 
 down to take aioj tlnnrj out of Jtis house. 
 Tlie stairway landed "outside the house, 
 but within" the exterior court. It 
 woidd not be either agreeable or safe 
 to have the stairs land outside the inclo- 
 sure altogether, and it is rarely done, 
 except in" mountain villaires, and wliere 
 roofs are but little used." — Dr. Thom- 
 son', T7ie Land and the liwk, vol. i. p. r,2. 
 
 IS. To take his clothes, or gar- 
 ment* ; or, according to several high cri- 
 
A.D. 30. 
 
 MATTHEW XXIV. 
 
 331 
 
 19 And ' woe unto them tliat are with child, and to ' Lk. 23. 29 
 
 20 them that give suck in those days ! But pray ye 
 that your flight be not in tlio winter, neither on the 
 
 31 sabbath day. For ■" then shall be great tribulation, 
 such as was not since the beginning of the world to 
 
 23 this time, no, nor ever shall be. And except those 
 days should be shortened, there should no flesh be 
 saved : " but for the elect's sake those days shall be 
 shortened. 
 
 Dan. 9. 26; 12. 
 1; Zee. 11. 8, 9; 
 14. 2, 3. 
 
 Is. 05. 8, 9; Zee. 
 13. 8, 9; Uo. 11. 
 25-31. 
 
 tical authorities, (jarment^iho cloak, vrhicli 
 one dressed for the ticld would only need 
 for a journey. He must escape at once 
 without his full dress, or his garments 
 at home. 
 
 19. Woe unto them— with child, 
 etc. Both Jewish and Christian females. 
 The sufferings of both would be greatly 
 increased. Flight would be far more 
 difficult, or impossible. 
 
 20. But pray ye. Thus he would 
 teach them their entire dependence upon 
 God, and the necessity of prayer for the 
 facilities and alleviating circumstances 
 desirable in their flight. Winter. Wlien 
 storms were frequent, and ruads were 
 bad ; a season unfavorable for traveling, 
 and especially for a hasty flight. Dr. 
 Thomson says that it is not easy to ex- 
 aggerate the hardships, and even dan- 
 gers, which traveling parties encounter 
 at this season of the year. Heavy 
 falls of snow often occur. The final 
 siege took place in the spring and sum- 
 mer. Sabbath-day. The grammati- 
 cal construction is indefinite. In winter 
 nor on a Sabbath. The former presented 
 natural impediments to their flight, the 
 latter legal. The gates of the cities were 
 shut onthe Sabbath, Neh. 13 : 19. It was 
 also unlawful to travel on the Sabbath, 
 Exod. 16 : 29. A Sabbath-day's journey 
 was two thousand cubits, or about five 
 furlongs. Escape would be the more 
 easily detected, or prevented, by the Jews 
 on the Sabbath. Many, too, might have 
 scruples about traveling from a supersti- 
 tious reverence for the Jewish Sabbath. 
 
 21. Jesus foretells the iinparalleled 
 judiirments and sufferings of the time. 
 Great tribulation. Great affliction, 
 distress. According to Josephus, eleven 
 hundred thousand perished during the 
 siege at Jerusalem by the sword, i)esti- 
 lence, and famine. ■ The city was full of 
 people, attending the Passover festival, 
 wlien the last siege under Titus com- 
 menced. Thousands had come from re- 
 
 mote parts of the earth, not only to at- ' 
 tend the festival, but to assist in the 
 defense of their religion, country, liber- 
 ties, city, and temple. Ninety thousand 
 were taken prisoners, and sold into pier- 
 petual bondage. Besides, during the 
 entire war nearly three himdred thou- 
 sand Jews perished elsewhere, in addi- 
 tion to a va-st miiltitude who died in 
 eaves, woods, common sewers, banish- 
 ment, and various ways, of whom no 
 computation could be made. Since 
 the beginning of the Avorld. The 
 sufierings and distress of the Jews for 
 so short a time (the last siege lai^ted five 
 months), and so confined a space, ex- 
 ceeds any thing in the known historj' of 
 the world. The prediction in Deut. 28 : 
 53-57 was literally fulfilled. The lan- 
 guage of Josephus is noteworthy: "I 
 shall, therefore, speak my mind here at 
 once briefly, that neither did any other 
 city ever suffer such miseries, nor did 
 any age ever breed a generation more 
 fruitful in wickedness than was this, 
 from the beginning of the world." And 
 again : " Tlie multitude of those that 
 therein perished exceeded all the de- 
 structions that either men or God ever 
 brought upon the world." {Jewish TT'«r, 
 V. 10. 5 ; and vi. 9. 4. ) 
 
 22. Jesus intimates that those days 
 of judgment and distress shall be shor- 
 tened for the sake of those among the 
 Jews who M'ere and should be his clioseu 
 followers. No flesh be saved. No 
 one of the Jewish nation. The whole 
 nation would have perished. For the 
 elect's sake. For the sake of tlio^e 
 whom God had chosen from among the 
 Jews to be his people. Those days 
 shall be shortened. The time from 
 the first siege under Cestius to the de- 
 struction of the city by Titus was four 
 years. The final siege lasted only about 
 iBve months. It commenced in April, a.d. 
 70. The daily sacrifice ceased for want of 
 priests to offer it on the twenty- third of 
 
332 
 
 MATTHEW XXIV. 
 
 A.D. 30. 
 
 33 " Then if any man shall say unto you, Lo, here Is 
 
 24 Clirist, or there ; believe it not. For p there shall 
 
 arise false Christs, and false prophets, and shall 
 
 show great signs and wonders ; insomuch that, "J if 
 
 it were possible, they shall deceive the very elect. 
 
 25, 26 Behold, ■■ I have told you before. Wherefore, if 
 
 " Lk. 17. 23. 
 
 p vers. 5, 11 ; Deu. 
 
 13. 1,2; Kev. 13. 
 
 13. 
 ■) John 6. 37 ; 10. 
 
 28, 29 : Ro. 8. 28- 
 
 30 ; 2 Tim. 2. 19 ; 
 
 1 Pet. 1. 5. 
 ■■ John 16. 1-4. 
 
 June, and from that day to the four- 
 teenth of July the last death-struggle 
 took place. Theu followed plunder and 
 destruction, till the whole city was re- 
 duced to ashes, except the three great 
 towers on the western wall. Titus re- 
 cognized divine help in taking the city, 
 and confessed, " We have indeed had 
 God for our assistant in this war, and it 
 was no other than God who ejected the 
 Jews out of these fortilications; for 
 what could the hands of niLMi or any 
 machines do toward overthrowing these 
 towers?" (Josephus, Jeimh TFar, vi. 9. 
 1.) Alford, and others, notice several 
 things which may be regarded as provi- 
 dential causes in shortening the siege : 
 (1) Herod Agrippa had begun to fortify 
 the walls of Jcrasalein, and make them, 
 as Josephus says, " too strong for all 
 human power to demolish ;" but was 
 stopped by orders from Claudius, a. d. 43 
 or 43. (3) The Jews, being divided into 
 factions among themselves, had totally 
 neglected to prepare to withstand a 
 siege. (3) The magazines of grain and 
 other provisions, which, according to 
 Josephus, " would have been sufficient 
 for a siege of many years," were burnt 
 just before the arrival of Titus. (4) Ti- 
 tus arrived suddenly, and the Jews vo- 
 luntarily abandoned parts of the fortifi- 
 cation." (Josephus, Aiiliq. xix. 7. 2; 
 Jewish Wat; v. 1. 4; vi. 8. 4.) 
 
 23. In this verse, and the two that 
 follow, Jesus cautions his disciples 
 against false Christs and false prophets 
 Avliich shall arise in those days. Then. 
 At the timL^ of these stiftorin'jc-. or im- 
 mediately after. Lo, here is Christ. 
 Rather, the Christ, the Messi;ili. He was 
 not to come in this manner, ver. 27. 
 Neither was he then to come i)ersonally, 
 vers. 29, 30. There was dantrer of some 
 Je vish Christians expecting that Christ 
 might come to deliver the city from 
 destruction. But, at the most, theie 
 would be only an invisible and imper- 
 sonal coming then, which would be in 
 judgments upon the unbelieving race 
 and their wicked city. 
 
 24. Jesus now asserts that there will 
 be false Christs, those who pretend to 
 be tlie Messiah ; and false prophets, 
 false teachers, who should show great 
 sigus and wonders, work false mi- 
 racles. They would, like Simon Magus 
 (Acts 8 : 10), lead many to regard them 
 as illustrious instruments of God's 
 power. If possible, which, it is im- 
 plied, is not, John 10 : 28, 29. Deceive 
 the very elect. Lead them astray ; 
 seduce them from Christ and the truth. 
 Compare Acts 21 : 38 ; 2 Thess. 2 : 9-12 ; 
 1 John 2 : 18 ; Rev. 16 : 13, 14. 
 
 These impostors were numerous be- 
 fore and after the destruction of the city. 
 Felix, A.D. .53-60, put down false pro- 
 phets and false Messiahs. According to 
 Josei)lius, they persuaded many " to fol- 
 low them into the wilderness, and pre- 
 tended that they would exhibit manifest 
 wonders and signs, that should be 
 wrought by the providence of God." 
 They " deluded the people under pre- 
 tence of divine inspiration." So, also, 
 during the siege a great number of false 
 prophets proclaimed that the people 
 " should wait deliverance from God ;" 
 and, just before the burning of the tem- 
 ple, one of them made a public procla- 
 mation that "God commanded them to 
 get upon the temple, and that they 
 should receive miraculous signs of de- 
 liverance." (Joseph. Antiq. xx. 8. 6 ; 
 Jeiovih War, ii. 13. 4; vi. 5. 2.) And long 
 after this, about a.d. 13.5, a false Mes- 
 siah arose, who called himself Bar 
 Cochevas, or son of a star, from the 
 star i)rophesied by Balaam. He per- 
 formed tricks of legerdemain, deluded 
 multitudes, among whom were three of 
 the greatest mbbis, and raised an insur- 
 rection against the Roman government, 
 which was put down with great blood- 
 shed. 
 
 25. I have told you before. To 
 be forewarned was to be forearmed. 
 As I have affectioniitely exercised the 
 caution to foretell this' danger, so do 
 you exercise a Uke caution in guarding 
 against it. 
 
AD. 30. 
 
 xMATTHEVV XXIV. 
 
 333 
 
 they shall say unto you, Behold, he is in the desert; 
 
 140 not forth : Behoki, lie Is in the secret chambers; 
 27 believe if not. '^ F(n' as the lightning cometh out of 
 
 the east, and shineth even unto the west ; so shall 
 38 also ' the coming of the Son of man be. " For 
 
 wheresoever the carcass is, there will the eagles be 
 
 gathered together. 
 29 "= Immediately after the tribulation of those days 
 
 Lk. 17. 34. 
 ch. 25. 31. 
 Job 39. 30; Lk. 
 17. 37. 
 
 ■ Is. 13. 10; Dan. 
 7. 11, 12. 
 
 26-38. Jesus reveals something of 
 
 THE MANNER OF HIS COMING, Wllicll IS 
 
 to be neither in an unassuming way, nor 
 yet as an earthly prince, but most con- 
 spicuous, like tlie lightniu"' of heaven. 
 
 2G. He is in the desert. Lilve 
 Jolin tlic Bapti:<t in tlie wilderucsss ; his 
 second comiiifr would not be like his 
 first. He would not then be found, as 
 lie often had been, in the desert. False 
 Christs would indeed be found tliere, 
 drawing multitudes after them. In the 
 secret chambers. In the retired part 
 of some house, with his confidential 
 friends, ready soon to make his ap]iear- 
 ance. He is to be found neither in as- 
 cetic and monastic life, nor in the abodes 
 of wealth and luxury. Several impos- 
 tors, according to Joseplius, assembled 
 their followers in the wilderness (see 
 Acts 31 : 38); and one false prophet en- 
 ticed a multitude into the chambers of 
 the temple, where six thousand perish- 
 ed. Such examples illustrate what did 
 take place, not only before, but after 
 the destruction of the city. 
 
 37. For as the lis:htniiis— so the 
 coming of the Son of Man. llis 
 coming will not be from tlic earth, but 
 from heaven; not manifested only in a 
 certain place, but everywhere conspicu- 
 ous, like the lightning, which " cometh 
 from the east and shineth even unto 
 the west." It shall be sudden, unmis- 
 takable, and so public that every eye 
 can see him, Rev. 1 : 7. 
 
 38. For wherever the carcass is. 
 A proverbial expression, especially ap- 
 plicable to what he had just said,' con- 
 taining much truth in a nutshell. The 
 eagles, or carrion vultures, which were 
 usually included by the ancients among 
 eagles, would quickly scent the corrupt 
 carcass and gather around to devour it. 
 The precise application has, however, 
 been much discussed. (1) It may mean 
 that, wherever the carcass of Judaism 
 shall be found, there will be found 
 the false Christs and prophets foretold 
 
 in verses 23-36. Or (2) there will be the 
 Roman armies and ministers of ven- 
 geance, as at the destruction of Jerusa- 
 lem, and frequently in the history of the 
 Jews since that event. Or (3) as surely 
 as the vultures gather around the car- 
 cass, so surely and immistakably will 
 the Son of Man come to judgment. 
 Some, modifying this last view, under- 
 stand by "eagles" the angels who shall 
 gather out of his kingdom all things that 
 otfend and those that do iniquity, ch. 
 13 : 41. The third view is most natural 
 in this connection. So also in Lake 
 17 : 37 it is preferable. It is, however, 
 not uulikely that Jesus uttered this lan- 
 guage here with great pregnant mean- 
 ing, designing more than a single appli- 
 cation, and that thus it is proper to apply 
 it in the several waj's just mentioned ; 
 and that it has been verified frequently 
 in Jewish history, and will be especially 
 in the history of the world at the second 
 coming of Christ. 
 
 39-31. Jesus now foretells the 
 signs and the time of his coming. 
 
 39. Tribulation of those days. 
 This refers to not only the aftiictions at 
 the time of the destruction of Jerusa- 
 lem, but to all flowing out of that event, 
 t/)0}^e days extending till " the fullness of 
 the Gentiles come in." In verse 21 he 
 has spoken especially of the distress and 
 affliction connected immediately with 
 the destruction of Jerusalem ; now he 
 passes on and also includes the trials con- 
 nected with the dispersion of the Jews. 
 Thus, about a.d. 135 (see on ver. 24), 
 Jerusalem was captured again, in conse- 
 quence of an insurrection under Bar 
 Cochevas, which brought most terrible 
 sufferings upon the Jews, who were ut- 
 terly driven out from the land of their 
 fathers. A temple of Jupiter was then 
 erected on the site of the Lord's house. 
 Afterward, a.d. 635, the mosque of 
 Omar was built upon the same site. If 
 we may conceive of Daniel's prophecy, 
 concerning the abomination that made 
 
334 
 
 MATTHEW XXIV. 
 
 A.D. 30. 
 
 y shall tlie sun be darkened, and the moon shall not 
 give her light, and the stars shall fall from heaven, 
 and the powers of the heavens shall be shaken. 
 
 30 ^ And then shall appear the sign of the Son of man 
 in heaven : " and tlien shall all tlie tribes of the 
 earth mourn : ^ and they shall see the Son of man 
 coming in the clouds of heaven with power and 
 
 31 o-reat glory. ' And he shall send his angels with a 
 great sound of a trumpet, ■* and they shall gather 
 together his elect from the four winds, from one 
 end of heaven to the other. 
 
 33 Now learn « a parable of the tig-tree ; When his 
 
 y Joel 2. 10, 30, 31 ; 
 Am. 5. 20 ; 8. 9. 
 
 ^ Dau. 7. 13, 14. 
 » Zee. 12. 10-12. 
 " ch. 16. 27, 28 : Is. 
 
 26. 21; Ac. 1. 11 ; 
 
 2The9. 1. 7, 8; 
 
 Jiule 14. 
 f Ch. 13. 41 ; 1 Cor. 
 
 15. 52 ; 1 Thes. 4. 
 
 16. 
 "Ps. 50. 3-5; 2 
 
 Thes. 2. 1. 
 
 ' Lk. 21. 29. 
 
 desolate, having repeated fultillmeuts, 
 we mii^ht place its final reference to this 
 last event, and also suppo.^e it to niayk 
 the commencement of his periods of 12(50, 
 1290, and 1335 years. The distress of 
 the Jews still continues, and Jerusalem 
 is still trodden under foot by tlie Gen- 
 tiles. Immediately is plain and easily 
 understood according- to this view; but 
 it has afforded, and always will, great 
 difficulty to those who limit those days 
 to the destruction of Jerusalem. 
 
 The sun be darkened and the 
 moon, etc. This lan'j:aij;o miy bi 
 tn.ccn rigurativelj' to mean great calami- 
 ties and revolutions among the nations 
 of the earth, after the manner of Hebrew 
 propliecies, Isa. 13 : 10; E-cek. 3:2: 7; 
 Joel 3 : 15. It is doubtful, however, 
 whetlicr all of these, and similar passages 
 from the Old Testament, are to be taken 
 figuratively. It is better to take this 
 language of our Lord literally, especially 
 as what follows in regard to his coming 
 must be taken literally. See on next 
 verso. The meaning is, that terrific phe- 
 nomena and changes in nature shall oc- 
 cur immediately after the Jewish people 
 shall iiave endured their full measure of 
 suffering. There shall be darkness, as 
 during the crucifixion of our Savior (ch. 
 27 : 4-5) and in the plague of Egvpt 
 (Exod. 10 : 22, 23); appearances of fall- 
 ing stars, or the shooting of meteors; 
 and the powers and forces of nature, the 
 elements of the heavens, shall be agi- 
 tated and convulsed like the waves of 
 the sea. Compare 2 Pet. 3 : 12; Rev. 
 21 : 1. 
 
 30. Jesus here speaks of the sign and 
 appearance at his second coming. The 
 coming of Christ is spolcen of elsewhere 
 as actual and visible. Acts 1 : 9, 11 ; 1 
 Thess. 4 : 16 ; 3 Thess. 1 : 8 ; 2 Pet. 3 : 
 
 10, 12; Jude 14; Rev. 1:7. In har- 
 mony witli tliese plain declarations of 
 Scripture, this passage should be taken 
 literallv. 
 
 Sign of the Son of Man. The 
 manifestation of light and gloryjust pre- 
 ceding his visible appearance. Tribes 
 of the earth. Not the Jews merely, 
 hut all natiims, shall mourn, wail with 
 terror aiul auguish. Coming in the 
 clouds. As he ascended. Acts 1 : 9. 
 Not merely in ordinary clouds, but such 
 as anciently attended the divine pre- 
 sence, Evod. 1(5 : 10; 19 : 18; Dan. 7 : 
 13. With power, with the actual 
 possession of it; and great glory, a 
 visible displa}' of his power and majesty, 
 Ps. 68 : 17. 
 
 31. Jesus foretells the attendant cir- 
 cumstances of his cominof. 
 
 Great sound of a trumpet. As 
 at the giving of the law, when the trum- 
 pet sounded exceeding loud (Exod. 19 : 
 16; 20 : 18; Heb. 12 :'^ 18-21) to call the 
 people together to receive the law. 
 Trumpets were sounded for public ga- 
 therings. Num. 10 : 1-10; Jud. 3: 27; 
 Joel 2 : 1, 15. Angels are described as 
 attending Chri-t at his coming and active 
 at the judgment, ch. 13 : 41, 49. They 
 shall gather his elect, his chosen fol- 
 lowers, to him, 2 Thes>. 2:1; 1 Thess. 
 4 : 1(5, 17. From the four winds, 
 etc. From every quarter, and from the 
 remotest places under heaven, Deut. 4 : 
 32 ; Ezek. 37 : 9. The gathering of the 
 elect will be for safety, for the enjoy- 
 ment of Christ's presence, and for glo- 
 rious rewards. Then will follow the ga- 
 thering of the wicked for punishment. 
 Compare Rev. 20 : 4, 5, 12-15. 
 
 32-35. Jesus, having dwelt more parti- 
 cularly upon the signs of the destruction 
 of Jerusalem, his second coming and the 
 
A.D. 30. 
 
 MATTHEW XXIV. 
 
 335 
 
 branch is yet tender, and putteth forth leaves, ye 
 
 33 know that summer is nigh : so likewise ye, when 
 ye shall see all these tilings, know ' that it is 
 
 34 near, even at the doors. Verily I say unto you, 
 e This generation shall not pass, till all these things 
 
 35 be fultilled. *> Heaven and earth shall pass away, 
 ' but my words shall not pass away. 
 
 Lk. 
 
 ' Jam. 5. 9. 
 8ch. 23. 36; 
 
 21 32 
 «■ Lk. 21. 33 ; Heb. 
 
 1. 11. 
 ' Num. 23. 19; Is. 
 
 40.8. 
 
 end of the world, now approaches more 
 directly the time of these great 
 EVENTS, especially his second coming. 
 Returuing somewhat iu his discourse, he 
 teaches tliem to judge from the fig- 
 tree OF the time, "which, in a. cer- 
 tain SENSE, WOULD BE IN THAT GENE- 
 RATION, and more certain than the es- 
 tablished order of nature. 
 
 o2. Now learn a parable of, etc. 
 Rather, from the tig-tree learn the para- 
 ble which illustrates the circumstances 
 and signs preceding these great events; 
 learn the illustration which the tig-tree 
 affords. Fi^-trees abounded on the 
 Mount of Olives, where Jesus was now 
 discoursing. "On my first arrival in the 
 southern part of Syria, near the end of 
 March, most of tlie fruit-trees were 
 clothed with foliage and iu blossom. 
 The fig-tree, on the contrary, was much 
 behind them in this respect; for the 
 leaves of this tree do not make tlieir ap- 
 pearance till comparatively late in the 
 season. ... As the spring is so far 
 advanced before the leaves of the fig- 
 tree begin to appear (the early fruit, in- 
 deed, comes first), a person may be sure 
 when he beholds this sign that summer 
 is at hand." — Dr. Hackett, lllmiratiom 
 of Scripture, ]'■ l-tl- See on ch. 21 : 19. 
 
 oo. Ye shall see all these 
 things. Tliose signs which he had told 
 tliem in liis discourse, particularly those 
 described, verses 7, 8, 1.5. It is near. 
 Espeeiallv the destruction of Jerusalem, 
 foretold in ch. 23 : 36-38, and referred to 
 Ijy the words these things in the third 
 verse of this chapter. The illustration 
 applies also to the coming of Christ and 
 tiie end of the world. If they, or his 
 followers, to whom he spoke through 
 them, should observe the signs described 
 in verses 29, 30, then they 'would know 
 that his coming and the end are at 
 hand. 
 
 34. This generation. That present 
 generation. All these things. The 
 these tliiiiijs of verse 3, connected with 
 the destruction of Jerusalem. All these 
 things are iu contn^t to that day in ver. 
 
 36, which refers exclusively to the com- 
 ing of Christ. Thus Jesus passes, in 
 verses 34, 36, from one event to the 
 other, the former being typical of the 
 latter. 
 
 Another explanation makes this gene- 
 ration to mean those who know and ob- 
 serve these signs, the generation of his 
 followers who'shall be living when these 
 signs occur. In which case it could ap- 
 ply to both the fall of Jerusalem as a 
 type, and Christ's coming to judgment 
 as an antitype. 
 
 Others maintain that, according to 
 Hellenistic Greek, this generation may 
 mean Uns race, or family of people. Ac- 
 cording to which view our Savior says, 
 This race or Jewish people shall not 
 pass away till all these things just fore- 
 told be accomplished. The first view is 
 preferable. The destruction of Jerusa- 
 lem occurred about forty years after- 
 ward, within the lifetime of many then 
 living. If, however, we give a double 
 or extended meaning to these things, we 
 must give a corresponding extended 
 meaning to this generation. Be ful- 
 filled. Are accomplished or done. To 
 say with some, " Are in course of fulfill- 
 ment, or begin to be fultilled," is gram- 
 matically incorrect. 
 
 3.5. Jesus had just announced the pre- 
 ceding declaration with the authoritative 
 and solemn clause, " Verily, I say unto 
 you." He now afiirms most emphati- 
 cally that his words shall be certainlv 
 accomplished. Heaven and eartli 
 shall pass away. Even these which 
 have been so generally regarded as firm 
 and unchangeable, Ps. 89 : 37; Jer. 33 : 
 25. Even these shall be changed, and 
 give place to the new heaven and new 
 earth, 2 Pet. 3 : 11-13. My words, in 
 general, and what I have sjioken at this 
 time. Shall not pass away. Can 
 not at any time pi-ove to be false, or fail 
 of their accomplishment. They are in- 
 falliltle, and more certain than th ■ estab- 
 lished order of nature, Isa. 40 : 8; 51 : 6; 
 1 Pet. 1 : 24, 25. 
 36-41. The time of his coming 
 
336 
 
 MATTHEW XXIV. 
 
 A.D. 30. 
 
 36 ^ But of that day and hour knoweth no man, no, 
 not the angels of heaven, ' but my Father only. 
 
 37 But, "' as the days of Noe were, so shall also the 
 
 38 coming of the Son of man be. " For as in the days 
 that were before the flood they were eating and 
 drinking, marrying and giving in marriage, mitil the 
 
 31) day that Noe entered into the ark, and knew not until 
 tlie flood came, and took them all away ; so shall 
 
 40 also the coming of the Son of man be. " Then shall 
 two be in the fleld ; the one shall be taken, and the 
 
 41 other left. Two loomen shall be grinding at the 
 mill ; the one shall be taken, and the other left. 
 
 "ch. 85. 13; Ac. 1. 
 
 7 ; 1 Thes. 5. 2. 
 ■ Zee. 14. 7. 
 ■» Ge. 6. 3-5. 
 
 » Lk. 17. 26. 
 
 ■> Lk. 17. 34 ; 1 Cor. 
 4.5. 
 
 KNOWN ONLY TO THE FATHER. He 
 
 would come suddenly and unexpectedly. 
 
 36. But of that day. Emphatic, 
 and in contrast to ?/(e.se things in verse 
 o4. Tlie e.xact time of his coming. 
 Knoweth no man. Knoiveth ?ioo>ie. 
 Mark (13 : 3;i) adds, Neither the Son. Je- 
 sus spoke in respect to his human na- 
 ture. As a man he increased in wisdom 
 and acquired knowledge (Luke 2 : .53), 
 and was ignorant of tlie exact time of 
 his coming. My Father only. God 
 only knew the time, and hence Jesus 
 could have known it only in his divinity. 
 This verse is a strong statement that the 
 time was kept a profound secret in the 
 counsels of God. See on Mark 13 : 33. 
 
 37. But. Though the time is un- 
 known, yet it will come suddenly and 
 unexpectedly upon the inhabitants of 
 the earth. As the days of Noah. 
 A parallel between the days of the tlood 
 and those of the coming of Christ. The 
 latter shall be as the former. See the 
 same illustration in Luke 17 : 26-30. 
 See also 3 Pet. 3 : 4^10 ; 3 : 5, 6. 
 
 38. For. Explanatory. The idea of 
 the preceding verse is expanded and ex- 
 plained in this and the three succeeding 
 verses. Eating and drinking. They 
 were living in apparent security, uncon- 
 scious of the calamities that awaited 
 them. Marryins;, etc. Forming new 
 connections in life, and expecting a pos- 
 terity. The words do not necessarily 
 imply open and notorious wickedness, 
 but a perfect security, not anticipating 
 their sudden and terrible doom. 
 
 39. So shall also the coming. It 
 shall be sudden and imexpected. Some 
 apply this whole description to the de- 
 struction of Jerusalem. But it can not 
 be said that it came thus suddenly and 
 unexpectedlv upon its inhabitants. 
 
 40. Two "in the field. Engaged as 
 
 in the days of Noah in their ordinary oc- 
 cupation. One shall be taken. One 
 of the elect shall be taken by the angels 
 and borne to the presence of Christ and 
 the company of the redeemed. The 
 other is left to be borne at length to the 
 company of the wicked at the left hand 
 of Christ. See verse 31. The sudden- 
 ness of his coming is thus illustrated in 
 this and the next verse. 
 
 41. Two women grinding at the 
 mill. Grain was ground by a hand-mill. 
 
 HAND-MILL. 
 
 and generally by women. " The proverb 
 of our Savior is true to life, for women 
 only grind. I can not recall an instance 
 in which men were at the mill." — Dr. 
 Thomson, TJie Land and the Book, vol. ii. 
 p. 29.5. " In the court of one of the liouses 
 of this village (Jenin, on the border of the 
 plain of Esdraelon) I saw two young 
 women, sitting on the ground, engaged 
 in this mode of grinding. The mill con- 
 sisted of two stones, the upper one cir- 
 cular, the lower one partly so, with a 
 projection on one side, two or three 
 inches long, slanting downward, and 
 scooped out so as to carry off the meal. 
 The lower stone had an iron pivot (I 
 
A.D. 30. 
 
 MATTHEW XXIV. 
 
 3S1 
 
 43 P "Watch therefore : "i for ye know not what hour 
 
 43 your Lord doth come. ' But know this, tliat if the 
 goodman of the house liad known in what watch 
 tlie thief would come, he would have watched, and 
 would not have suffered his house to be broken up. 
 
 44 Tlierefore be ye also ready : for in such an hour as 
 
 45 ye think not the Son of man cometh. Who then is a 
 faithful and wise servant, whom his lord hath made 
 ruler over his household, to give them meat in due 
 
 46 season ? Blessed is that servant, whom his lord 
 
 47 when he cometh shall find so doing. Verily I say 
 unto you, That he shall make him ruler over all his 
 
 Pcli. 25. 13: Mk- 
 13. ,33; Lk. 12. 
 35-38; 21. 36; 1 
 Thes. 5. 6; 1 Pet. 
 4. 7. 
 
 1 ver. 36. 
 
 ' Lk. 12. 39-44. 
 
 think it was) extending from its centre 
 through a hole in the centre of tlie upper 
 stone. An upright liandle was tixed in 
 a soclvct near the edge of the upper 
 stoue, and both the women, taking hold 
 of this handle, whirled the stone round 
 and round with great rapidity. One of 
 them every now and then dropped a 
 handful of grain into the hole at the 
 centre of the upper stone. ... At 
 an earlier stage of my journey, at Pom- 
 peii in Italy, I had seen a pair of mill- 
 stones entirely similar to these in the 
 east. They were in the house known 
 among the ruins there as the house of 
 the baker, occupying, in all probability, 
 the very spot where they stood on the 
 day when the eruption of Vesuvius 
 buried that ill-fated city."— Dr. Hack- 
 ETT, Illustrations of Siripture, p. 86. 
 
 42 to ch. 25 : 30! Jesus proceeds to 
 ENFORCE WATCHFULNESS, by illustra- 
 tions and parables drawn from daily life 
 and experience. 
 
 42. Watch. Be awake and on your 
 gTiard against danger. Ye knoAV not 
 what hour. Rather, Wlaxt day, accord- 
 ing to the oldest and best manuscripts. 
 
 I The more exact term hour is found in 
 verse 44. Ignorance of the time of his 
 coming is the reason given for watch- 
 fulness. The same reason will apply to 
 death and the judgments which are com- 
 ing on the earth. We should watch, 
 since we know not their time. 
 
 43. Jesus illustrates the necessity of 
 constant readiness and watchfulness by 
 a case of theft. Good-man of the 
 house. Master of the house, or house- 
 holder, as in ch. 20 : 11. The head of 
 the family is intended. What watch. 
 The night was divided by the later Jews 
 into four watches, by the earlier into 
 three. See on ch. 14 : 25. Broken 
 
 29 
 
 up. Literally, Dug through. Eastern 
 houses were built of stone or clay. The 
 word shows how houses were often plun- 
 dered, by stealthily opening a passage 
 through the wall. It became, however, 
 to be applied to any mode of forcing an 
 entrance, and hence may here be ren- 
 dered broken thnmgh. 
 
 44. Therefore be ye also ready. 
 As, like the householder, you know not 
 the time, so be always ready : for, as he 
 knew not the time of the thief's coming, 
 so ye know not when the Son of Man 
 will come. As after death comes the 
 judgment, and as at death we pass into 
 the state of retribution, so death is vir- 
 tually to individuals what the coming of 
 Christ will be to those then living. To 
 all the exhortation may, therefore, be 
 given. 
 
 45 Jesus still fm-ther enforces watch- 
 fulness and a constant readiness for his 
 coming by the parabolic case of a ser- 
 vant left in charge of his master's house. 
 He had used this illustration on a pre- 
 vious occasion, Luke 24 : 42. Who is 
 a faithful ? Eather, T-lT^o is the faith- 
 ful, etc. V The interrogative form makes 
 the sentence the stronger, and leads 
 every hearer and reader to more reflec- 
 tion, and to a personal application. 
 Hath made ruler. Rather, Whom 
 his lord, when he left, set over his house- 
 hold. He had placed him over his house- 
 hold to provide meat, that is, food. 
 This langTiage especially illustrates the 
 duties and responsibilities of the apos- 
 tles and all ministers of the Gospel, 3 
 Tim. 3 : 15 ; 2 Pet. 5 : 2-4. 
 
 46. Blessed. Happy. See on ch 5: 
 3. So doing. Discharging his duties 
 faithfully. 
 
 47. Ruler over all his goods. 
 As a reward of faithfulness, be pro- 
 
338 
 
 MATTHEW XXIV. 
 
 A.D. 30. 
 
 48 foods. But and if that evil servant shall say in his 
 
 49 heart, ' My lord delayeth his coming ; and shall be- 
 o-in to smite his fellow servants, and to eat and drink 
 
 50 with the drunken ; the lord of that servant shall 
 come in a day when he looketh not for him, and in 
 
 51 an hour that he is not aware of, and shall cut him 
 asunder, and appoint him his portion ' with the hy- 
 pocrites : " there shall be weeping and gnashing of 
 teeth. 
 
 Ecc. 8. ll;2Pet. 
 3.3-5. 
 
 Job 8. 11-14 ; 20. 
 
 4-7. 
 
 Ch. 8. 12; 25.30. 
 
 motes him to a high post of honor, just 
 :is Potiphar made Joseph head-steward 
 in his house (Gea. 39 : 4), and a little 
 later Pliaraoh set him over aU the L".ud 
 of Egypt, Gen. 41 : 39^1. Compare 
 Gju. -M : 2. Such shaU be the reward of 
 tl>e faithful pastor and teacher. Com- ^ 
 l)are ch. 25 : 21 ; Rev. 2: 26 ; 3 : 31. I 
 
 48. Ill contrast to the faithful and , 
 wise servant, Jesus contrasts an evil ser- j 
 vaut, evil both in heart and act. Say 
 in his heart. This wiclcedness com- 
 mences in his heart, and shows itself in j 
 unbelief and presumption, then in over- j 
 bearance and oppression, in gluttony and j 
 dissipation. ' 
 
 49. Smite his fellow-servants. 
 Every liierarehy has persecuted the dis- 
 ciples of Jesus. Formal Cliristianity lias 
 ever been proud, insolent, and oppres- 
 sive. It is the glory of Baptists that 
 they have always held to the rights of 
 conscience, and hence have never been ', 
 persecutors. j 
 
 50. But Christ shaU come suddenly 
 and unexpectedly to popes, priests, to 
 unfaithful leaders aud their followei-s, 
 and bring upon them swift aud terrible 
 destruction. 
 
 51. Cut him asunder. Cutting in 
 two, or sawing asunder, was a terrible 
 punishment inflicted on great criminals, 
 
 I Sara. 15 : 33; Dan. 3 : o; 3 : 39; Heb. 
 
 II : 37. Figuratively it expresses sud- 
 den and terrible punishment. Tliat it 
 docs not express annihilation or extinc- 
 tion of being, is evident from what fol- 
 lows, " Appoint him his portion with 
 hypocrites and lanbelievers ; there shall 
 ho, weeping and gnashing of teeth." 
 With hypocrites. He had been a 
 liypocrite, assuming a false zeal, and 
 iiiakiug pretensiousto what he was not. 
 Hypocrites are tlie most odious sinners 
 in" the siglit of God. Gnashing of 
 teeth. Denotes extreme anguish. See 
 on ch. 8 : 13. 
 
 ReMABKS. : 
 
 1. Earthly temples, however costly, 
 are of no religious worth without spi- 
 ritual worship. They are doomed if the 
 Lord has departed from them, vers. 1, 3 ; 
 1 Sam. 4 : 21 ; Jer. 7 : 3, 4, 14. 
 
 2. We should guard against false lead- 
 ers, and trust only in Jesus as the true 
 Messiah, vers. 4, 5, 23, 24 ; Jer. 39 : 8, 9 ; 
 Acts 20 : 30 ; Eph. 5:6; Col. 3 : 8 ; 3 
 Thess. 3 : 3. 
 
 3. National convulsions, conflicts, and 
 disasters, while thej' are the beginning of 
 sorrows to the wicked, are instrumental 
 in advancing, purifjing, and consum- 
 mating Christ's kingdom, vers. 6-8 ; Hag. 
 2:0,^; Rom. 8 : 19-23. 
 
 4. Persecutions, defections from the 
 faith, false teachers, and decrease of 
 love amid abounding iniquity, are to be 
 expected, and should Icac us to trust in 
 Christ, and persevere unto the end, vers. 
 9-13; Heb. 10 : 39; James 5 : 7-11; 1 
 Pet. 4 : 13, 13 ; Rev. 3 : 10. 
 
 5. The Gospel, if received, is a witness 
 of the power of God unto salvation ; but 
 if rejected, it is a witness of the righ- 
 teousness and justice of God in final con- 
 demnation, ver. 14 ; Mark 16 : 16 ; Acts 
 10 : 36; 3 Cor. 3 : 16; 1 John 5 : 9-12. 
 
 6. We should mark in history the 
 abomination of desolation aud the de- 
 struction of Jerusalem, and behold in 
 them a testimony to the truth of Christ, 
 vers. 15 ; Rev. 1 : 3. 
 
 7. We should live in constant readi- 
 ness, so that if called to escape dangers 
 which may threaten Christians or the 
 church, we mav do so at once, vers. 16- 
 18 ; Gen. 19 : 17 ; Prov. 23 : 3 ; Luke 
 17 : 31, 33. 
 
 8. It is right to pray that the seasons 
 and the weather may be favorable to us 
 in all Christian enterprises and under- 
 takings, ver. 30 ; James 5 : 17, 18. 
 
 9. The judgments of nations in tliir- 
 world foresliadows the judgment of in- 
 
A.D. 30. 
 
 MATTHEW XXV. 
 
 339 
 
 Parables inculcating icatchful preimration and watcli- 
 ful activity, 
 
 XXV. ^ THEN shall y the kingdom of heaven be ' ch.' f%^^^' 
 likened unto ten ^ virgins, which took their lamps, ' Ps. 45. i4. 
 
 dividual^ iu the world to come, vers. 
 16-21. 
 
 10. Christians are the salt of the earth, 
 ou wiiose account the calamities of men 
 and nations are limited and restrained, 
 ver. 22 ; Gen. 18 : 23-33 ; Isa. 1 : 9. 
 
 11. We are not to believe a teacher 
 merely because he can produce great 
 phenomena. The sorcerj' of ancient 
 times, the witchcraft and spiritualism of 
 modern days, luive done this, vers. 23, 
 24; Lev. 19 : 31; 20 : 6; Isa. 8 : 19, 20; 
 Acts 8 : 9-12 ; 13 : 8 ; 1 John 4 : 1. 
 
 12. Oui- only safety is in Christ. So 
 surely as the eagles gather to devour 
 their prey, so surely shall judgment 
 come upon the wicked, whatever their 
 plans and combinations, vers. 2.5-28 ; 
 Prov. 11 : 21 ; 10 : 5; 2 Pet. 3 : 4-7. 
 
 13. Though heaven and earth be visit- 
 ed with fearful phenomena, foreboding 
 the coming of Christ, yet, amid the sor- 
 rows of the nations. Christians may re- 
 joice and feel secure, vers. 29-31 ; Luke 
 21 : 28 ; 2 Tim. 2 : 19. 
 
 14. Let us be as wise in perceiving the 
 signs of the spiritual world as of the na- 
 tural, and be prepared for the coming of 
 the Lord cither in death, judgments, or 
 the clouds of heaven, vers. 32, 33; ch. 
 16 : 1-3. 
 
 1.5. Nothing can be more certain than 
 the coming of Christ, and the fullill- 
 ment of his word, vers. 34, 35 ; Isa. 54 : 
 10 ; Luke 16 : 17 ; 1 Pet. 2 : 24, 25 ; 2 
 Pet. I : 19; 3 : 9, 10. 
 
 16. It is best for us to be ignorant of 
 the time both of our death and of 
 Christ's coming, ver. 36; Acts 1 : 7. 
 
 17. Tlie coming of Christ will be a 
 time of separating the righteous from 
 the wicked, a day joyous to the former 
 but terrible to the latter, vei-s. 39-41 ; 1 
 Thess. 4 : 17 : 5 : 1-3 ; 2 Thess. 1 : 7-10. 
 
 18. Watchfulness is a trait of a faith- 
 ful and wise disciple ; slothfulncss of a 
 worldly and formal professor, vers. 42- 
 47 ; 1 Cor. 6 : 20 ; 1 Thess. 5 : 5-7. 
 
 19. Fidelity to the Master will be glo- 
 riously rewarded, ver. 47; Rev. 2 : 7,11, 
 17, 26^28; 3: 5, 12, 21. 
 
 20. Let us beware of the secret and 
 common persuasion that God will not 
 
 soon callus to an account, ver. 49; Eccle. 
 8 : 11 ; 2 Pet. 3 : 3, 4. 
 
 21. The false professor shall meet 
 with a terrible doom, especially if he has 
 held high positions of trust or oflacc, 
 vers. 49-51 ; ch. 22 : 13. 
 
 CHAPTER XXV. 
 
 1-13. Jesus enforces the necessity of 
 CONSTANT READINESS for his sccond 
 coming, by the Pakable of the Ten 
 Virgins. 'Found in Matthew onlj'. 
 
 1. Then. When the Son of Man 
 comes, of which Jesus had just been 
 discoursing in the jjreceding chapter. 
 The kingdom of heaven. The reign 
 or administration of the Messiah, in re- 
 lation to his professed followers, shall 
 be likened to the circumstances about to 
 be related. Ten Virgins. Ten maid- 
 ens. Ten was a common and favorite 
 number among the Jews. There were 
 ten commandments. The tabernacle 
 had ten curtains. The Jewish harp had 
 ten strings. Ten men living in one place 
 were necessarj' to form a congi-egation 
 in a synagogue. Ten lamps or torches 
 were the usual number in a marriage 
 procession. Took their lamps. See 
 on ch. 5 : 15. The need of these arose 
 from the fact that the marriage ceremo- 
 .nies, including the bridal procession, on 
 •nccount of the heat of the day, took ]>]ace 
 at night. Went forth to meet the 
 bridegroom. When, according to the 
 custom of the age and country, the bride- 
 groom was returning v\'ilh his bride from 
 her father's hoiise to his ov.^n, where the 
 nuptials were to be performed. The 
 virgins were to meet them and join the 
 ]trocession, and thus enter in with the 
 bridal company to the marriage. " It 
 was the custom in the land of It-hm.ael," 
 says Rabbi Solomi as quoted by W'et- 
 stcin, " to bring the bride from the house 
 of her father to that of her husband in 
 the night time ; and there were about 
 ten staffs ; upon the top of each was a 
 brazen dish containing rags, oil, and 
 pitch, and this being kindled formed 
 blazing torches, which were carried be- 
 fore the bride." Trench also quotes the 
 
•',40 
 
 MATTHEW XXV. 
 
 A.D. 30 
 
 3 and went forth to meet » the bridegroom. •> And 
 
 3 live of them were wise, and live ii^ere foolish. They 
 that mere foolish took their lamps, and - took no oil 
 
 4 with them : but the wise '^ took oil in their vessels 
 
 5 with their lamps. " While the bridegroom tarried, 
 
 6 'they all slumbered and slept. And « at midnight 
 ^ there was a cry made, ' Behold, the bridegroom 
 
 7 Cometh ; '' go ye out to meet him. Then all those 
 
 8 virgins arose, and ' trimmed their lamps. And the 
 foolish said unto the wise, "' Give us of your oil ; 
 
 9 " for our lamps are gone out. But the wnse answer- 
 ed, saying. Not so ; ° lest there be not enough for us 
 and you : Init go ye rather to them that sell, and 
 
 10 buy for yourselves." And p while they w^ent to buy, 
 1 the bridegroom came ; ■■ and they that were ready 
 
 » Johns. 29; Eph. 
 
 5. 25-32; Rev. 
 
 19. 7; 21. 2,9. 
 b ch. 1:3. 47 ; 22. 10. 
 <: ch. 2a. 25; Is. 48. 
 
 1, 2; Eze. 33. 31. 
 ■i Ro. 8. 9 ; 2 Cor. 
 
 1. 22; 1 John 2. 
 
 27. 
 ^ ch. 24. 48. 
 f 1 Thes. 5. 6-8. 
 el Thea. 5. 1-3; 
 
 Rev. 16. 15. 
 h ch. 24. 31 ; John 
 
 5. 28, 29 ; 1 Thes. 
 
 4. 16. 
 
 i 2 Thes. 1. 7-10. 
 K Am. 4. 12 ; 2 Cor. 
 
 5. 10. 
 
 1 Lk. 12. 35, 36 ; 2. 
 Pet. 3. 14. 
 
 following extract from Hughes's Travels 
 in Sicihj, etc. (vol. ii. p. 30), which will 
 serve to illustrate the custom brought to 
 view in the parable : " We went to view 
 the nocturnal procession which always 
 accompanies the bridegroom in escort- 
 ing liis betrothed spouse from the pa- 
 ternal roof to tliat of her future husband. 
 This consisted of nearly one hundred of 
 the first persons in Joannina, with a 
 great crowd of torch-bearers and a band 
 of music. After having received the 
 lady, they returned, but were joined by 
 an equal number of ladies, who paid this 
 compliment to the bride." The virgins 
 in the parable were doubtless young fe- 
 male friends of both the bride and l)ride- 
 groom. 
 
 2. Wise. Discreet, prudent. Fool- 
 ish. Stupid, lacldng in discretion and 
 lirudcuce. The names are riglitly ap- 
 I)lied; for the one class showed a wise 
 tbre-sight ; the other a foolish stupidity. 
 Compare ch. 7 : 24, 26. The best text 
 names the foolish first. So yer. 3 
 should begin, For the foolish, intro- 
 ducing a reason. 
 
 o, 4. These verses present an impor- 
 tant part of the parable. Tlie foolish 
 were more intent on their lamps ; the 
 wise on their oil. These ioreh-lamps 
 needed to be often replenished from their 
 vessels. Oil. The word in the original 
 means olive-oil, that being regarded the 
 best for lamps by the Hebrews, and com* 
 monly used for that and other purposes. 
 
 5, 6. Slumbered. Nodded, became 
 drowsy, and slept or fell asleep. There 
 was nothing wrong in this, provided they 
 were in readiness for the bridegroom. 
 The wise fell asleep with preparation, 
 
 oil in their vessels ; the foolish, having 
 commenced wrong, thoughtlessly fell 
 asleep without preparation. At mid- 
 night. He came upon them suddenly 
 as a thief. It was a bad time for the 
 foolish virgins to procure oil ; indeed it 
 was no tinu' for them, as it afterward ap- 
 pears. A cry made. Doubtless by the 
 heralds that were sent before the pro- 
 cession. The announcement, according 
 to the best critical authorities, should be. 
 Behold the bridegroom ! Cometh 
 should be omitted. 
 
 7, 8. Trimmed their lamps. Put 
 in order, prepared or trimmed their 
 lamps, by pouring on fresh oil, and 
 clearing the wick of the excrescences 
 that prevented a clear flame. The latter 
 is supposed to have been done by a 
 sharp-pointed wire attached to the lamp, 
 as still. seen in the bronze lamps found 
 in sepulchres. All the virgins arose and 
 prepared their lamps; but the foolish, 
 linding that their lamps needed fresh oil, 
 aski'd for a supply from the wise. Gone 
 out. Rather, Are going out. The wick 
 is cleared and put in readiness; but alas ! 
 the flame burns dimly, and is even now 
 going out for want of oil. 
 
 9. Not so; lest there be, etc. Ac- 
 cording to the best critical authorities, 
 thirl should read. Not so ! there will not be 
 enoiujh for lis and yoii. The answer was 
 an emphatic refusal, Not so, by no means, 
 and shows earnestness and the necessity 
 of haste. The wise had only enough oil 
 for themselves ; the foolish, to obtain it, 
 must do as the wise had previously done, 
 buy for themselves. 
 
 10. But it was too late to make the 
 needed preparation ; the bridegroom 
 
A.D. 30. 
 
 MATTHEW XXV 
 
 341 
 
 went in •svilli liini to the marriagi' : antl ' the door '"?**■ 49. 7. _ 
 
 11 was shut. Afterward eanie also the other virgins, " Lk^8*^il-14 is' 
 
 12 saying, ' Lord, Lord, open to us. But lie answered " Ezi-. 14. 14, 16. 
 and said, Verily I say unto you, " I know you not. '' ^'*- ^•^- **• 
 
 came, and the ready entered in with 
 him to the ni:iniai;e festivities. And 
 the door Avas shut. All that could 
 liarlicipiUe in the marriage were now 
 admitted ; llie door was shut against all 
 others, including all who, thi-ough negli- 
 gence, had failed to l)e present and enter 
 with the bridegroom. 
 
 This portion of the parable is strik- 
 ingly illustrated as follows, by Mr. "Ward, 
 in Ids View of the Hindoos : " At a Hin- 
 doo marriage, the procession of which I 
 saw some years ago, the bridegroom 
 came from a distance, and the bride 
 lived at Seramporc, to which place the 
 bridegroom was to come by water. 
 After waiting two or three hours, at 
 length, near midnight, it was announced, 
 as if in tlie very words of Scripture, 
 ' Behold, the bridegroom cometh ; go ye 
 out to meet him.' All the persons em- 
 ployed now lighted tlieir lamps, and ran 
 with them in ilieir hands to till up their 
 stations in the procession ; some of them 
 had lost their lights, and were unpre- 
 pared ; but it was then too late to seek 
 them, and the cavalcade moved forward 
 to the house of the bride, at which place 
 the company entered a larsre and splen- 
 didly illuminated area, before the house, 
 covered with an awning, where a gi-eat 
 multitude of friends, dressed in theii- best 
 apparel, were seated upon mats. The 
 bridegroom was carried in the arms of a 
 friend, and placed in a superb seat in 
 the midst of the company, where he sat 
 a short time, and then went into the 
 house, the door of which was immedi- 
 ately shut and guarded by sepoys. I 
 and others expostulated with the door- 
 keepers, but in vain. Never was I so 
 struck with our Lord's beautiful parable 
 as at that moment. A7id the door ims 
 shvV 
 
 11, 12. The foolish \irgins should have 
 known that now admittance was impos- 
 sible ; but tliey remain foolish still, and 
 come and seek for entrance. As those 
 well acquainted, as expected guests, and 
 as virgins wishing to do him honor, they 
 address him Lord ; and in their ear- 
 nestness and importunity, they reiicat the 
 appellation. But he answers, I know 
 you not ; I know you not as mine ; I 
 
 do not recognize you, and I do not ac- 
 knowledge you, as my guests. 
 
 The (/ran (I dcfiifjii of this parable is to 
 show the necessity of being ever jjre- 
 paraJ for tlie second coming of Christ. 
 It is especially necessary to keep this 
 tlionglit promiTient to a right under- 
 standing of the parable. Its cmtre of 
 couqiarhon is found in the vise virgins 
 having provided themselves with oil, 
 wliich the foolish had neglected to do. 
 
 Tlie bridegroom represents Christ. The 
 bride is not mentioned in tlie parable, 
 and hence it is evident that Jesus did 
 not intend to bring tliat figure into the 
 comparison at this' time. The coming of 
 the bridegroom is the second coming of 
 Clirist, eh. ~'4 : 42-44. The marriaqe is 
 the marriage-supper of the Lamb, Kev. 
 19 : 7-9. The virgins are the jirofessed 
 followers of Christ, who shall be living 
 on the earth at that time. The ivi^ are 
 iriie disciples ; the fooliah, the mere pro- 
 fessed diseipk'S, eh. 7 : 21. The kingdom 
 of heaven being likened to these virgins, 
 shows what will take place among the 
 followers of Christ, under his kingdom 
 or administration, at his second coming. 
 
 The oil is the Holy Spirit, in his en- 
 lightening and sanctifying influence, 
 " the uneiion," or "anointing from the 
 Holy One " (1 John 2 : 20, 27) ; or more 
 generally, the grace of God in the licart, 
 the inward principle of spiritual life. 
 Oil is a Scripture symbol of the Holv 
 Spirit, Zeeh. 2 : 2, 11-14 ; Acts 10 : 38"; 
 
 2 Cor. 1 : 21 ; Heb. 1 : 9. The lamps 
 represent the outward profession (eh. 
 5 : 14-16 ; 1 Tim. 6 : 12) ; the ve<isels, the 
 body which in believers is an earthen 
 vessel containing the Gospel treasure, 
 and a temple of the Holy Spirit, 1 Cor. 
 
 3 : 16 ; 2 Cor. 4 : 7 ; 1 Thess. 4 : 4. Thus 
 the wiie made a tnie profession, the di- 
 rect effect of the Holy Spirit's work 
 within ; they presented their bodies a 
 living sacrifice, holj' and well pleasing to 
 God, Rom. 12 : 1. The foolish made a 
 
 false profession, the result of wrong 
 principles or excitements within ; they 
 liad a form of godliness, but not the 
 power, 2 Tim. 3 : 5. 
 
 The bridegroom tarrying represents the 
 delay of Christ in coming, and may have 
 
B42 
 
 MATTHEW XXV. 
 
 A.D. 30. 
 
 13 ' Watch therefore, for ye know neither the day 
 nor the hour wherein the Son of man cometh. 
 
 14 y For the hiiigdom of heaven is ^ as a man traveling 
 
 1 Rev. 22. 12, 20. 
 
 ' Lk. 12. 37. 
 
 ' Ge. 7. 16; Lk. 
 
 13. 25; Heb. 3. 
 
 19. 
 
 been intended to intimate that it would 
 be delaj'ed beyond the expected time. 
 The daiiihering and sleepi/i;/ uf tlie virj^ins 
 very happily iilustrates the peaceful eon- 
 lidence of the truly prepared and wait- 
 in;^ disciples on the one hand, and the 
 false security and stupidity of the mere 
 nomiual and unprepared professor on 
 the other. It may also be an intimation 
 that Christians will very generally cease 
 to look for and e.\;pect the second com- 
 ing of Christ, Luke 18 : 8. His coming 
 at midnight may represent the sudden- 
 ness of his coming (1 Thess. 5 : '2 ; 3 
 Pet. 3 : 10) ; and the cry, " the voice of 
 the archangel and the trump of God," 1 
 Thess. 4 : 16. 
 
 The trimming of their lamps represents 
 Christians setting themselves in order 
 for the immediate coming of their Lord. 
 The wise and true professor already pre- 
 pared will put himself at once in order 
 through the influences of the Spirit ; but 
 the foolish and false professor will find 
 his light going out, his hopes and his 
 outward manifestations of piety expir- 
 ing, and in his dismay will discover that 
 he lacks the Holy Spirit and the prin- 
 ciple of inner life, Luke 21 : 26. 
 
 The refusal of the wise virgins to give 
 the foolish of their oil may be an intima- 
 tion that no one will have more grace 
 than he needs himself, that religion is a 
 personal matter, and each one must be 
 wise for himself, Prov. 9 : 12. This por- 
 tion of the parable must, however, be 
 interpreted cautiously. There is here 
 some draperj'. The answer of the wise 
 virgins and the going of the foolish vir- 
 gins to buy oil, "till in and prepare the 
 way, for presenting the bridegroom as 
 coming and the door as shut. The an- 
 swer. Go to them that sell, and buy must 
 mean. Go to God, and through the a\)- 
 pointed means and Avay obtain the Spirit 
 and his blessings of a new heart and life. 
 This, however, they were too late to ob- 
 tain. 
 
 Only those who were ready entered in 
 with the bridegroom, so the truly pre- 
 pared disciple shall enter in with the 
 Lord into the enjoyment of the glories 
 of heaven. The shutting of the" door, 
 compare Gen. 7 : 16 ; Rev. 3 : 7, repre- 
 sents heaven as then closed against all 
 mere nominal professors, Rev."21 : 7, 8. 
 
 And as the bridegroom said to the fool- 
 ish virgins, / knmv you not, so at his 
 second coming Christ will not acknow- 
 ledge the mere professor as his disciple, 
 however great or many his pretensions 
 may have been, ch. 7 : 22, '-i3. 
 
 This parable may, in a secondary 
 sense, be applied to death and the per- 
 sonal preparations for it ; since death, as 
 surely as the second coming closer, the 
 season of preparation for heaven. The 
 true believer then departs to be with 
 Christ (Phil. 1 : 23), while the victim of 
 false hopes and professions becomes 
 alarmed and anxious for the help of 
 others ; but often when it is too late. 
 
 13. This verse forms the connecting 
 link between this and the following par- 
 able. It both enforces the lesson taught 
 by the parable of the Ten Virgins, and 
 prepares the way for that of the Talents. 
 Watch therefore. Be prepared; be 
 in constant readiness, so that you may 
 be like the wise virgins. But be not 
 only vigilant in preparation and readi- 
 7iess, but also in activity and faithful 
 labors which will be enforced in the par- 
 able about to be spoken, 1 Pet. 4:7; 
 Heb. 10 : 24, 25. For ye know neith- 
 er the day nor the hour ! Such is 
 the true reading, according to the high- 
 est critical authorities, irherein the Son of 
 3Ja/i cometh not being found in the old- 
 est manuscripts and versions. The day 
 and ho2ir, however, refer to the coming 
 of Christ, ch. 24 : 44 ; 25 : 31. 
 
 14-30. The Parable of The Tal- 
 ents. Related only by Matthew. In 
 the former parable, Jesus enforced upon 
 his disciples the duty of watchful prepa- 
 ration ; in this, of watchful activity, in 
 view of his second coming and the judg- 
 ment. 
 
 This parable is very similar to that in 
 Luke 19 : 11-27, yet distinct from it 
 in time, place, occasion, design, and 
 structure. They can not therefore be, 
 as some have supposed, identical. That 
 in Luke w'as spoken to the multitude 
 during the last journey of Jesus to Jeru- 
 salem, probably while he was at the 
 house of Zaccheus, in order to correct 
 the view of those who "thought that 
 the kingdom of God should immediately 
 appear," to enforce the duty of patiently 
 waiting and actively working for him. 
 
A.D. 30. 
 
 MATTHEW XXV. 
 
 343 
 
 into a far country, loho called his own servants, and 
 15 delivered unto them his goods. And unto one he 
 
 gave °- live •> talents, to another two, and to another 
 
 one ; " to every man according to his several ability ; 
 IG and straightway took his journey. Then he that had 
 
 received the five talents '' went and traded with the 
 
 17 same, and made tliem other five talents. And like- 
 wise lie that had received two, ^ he also gained other 
 
 18 two. But he that had received one went and digged 
 
 19 in the earth, ^ and hid his lord's money. After a 
 long time the lord of those servants cometh, ^ and 
 
 20 reckoneth with them. And so he that had received 
 five talents came and brought other five talents, 
 saying. Lord, thou deliveredst unto me five talents : 
 behold, ^ I have gained beside them five talents 
 
 ' ch. 7. 21-23 ; 
 
 Heb. 12. 17. 
 "Ps. 5. 5; Ilab. 1. 
 
 13; John 9. 31; 
 
 2 Tim. 2. 19. 
 » ch. 24. 42-44 ; 1 
 
 Cor. 16. 13; 1 
 
 Pet. 5. 8; Rev. 
 
 16. 15. 
 JMk. 13. 34; Lk. 
 
 19. 12-26. 
 ' ch. 21. 33. 
 'Ro. 12. 6-8; 1 
 
 Cor. 12. 7-11 ; 1 
 
 Pet. 4. 10. 
 •> ch. 18. 24. 
 "= Ro. 12. 6-8 ; 1 
 
 Cor. 12. 7-11,29; 
 
 Eph. 4. 11. 
 ^ 1 Cor. 9. 16-23 ; 1 
 
 Tim. 6. 17, 18 ; 3 
 
 John 5-8. 
 
 and to shadow forth the fearful destruc- 
 tion whicli would come upon the Jews 
 for rejecting the Messiah. This in Mat- 
 thew was spoken to the disciples, pos- 
 sibly to only four of the twelve, Peter, 
 James, John, and Andrew (Mark 13: 3) ; 
 on the Mount of Olives, the third day 
 before the crueilixion (ch. 2(5 : 2), and 
 was intended to enforce tlie duty of la- 
 boring faithfully for Christ aud bringing 
 forth fruit in proportion to the capaci- 
 ties and opportunities given. Other 
 differences are readily seen on compar- 
 ing the two parables, such as, a wealthy 
 private individual, three servants, and 
 different amounts distributed, in this ; 
 a king, ten servants, and the same 
 amount given to each, in that. 
 
 14. For the kingdom of heaven, 
 ecc. Literally, For as a man (joinij 
 abroad called his servants. Though it 
 does not state what is compared to the 
 man who went abroad, yet the meaning 
 is plaiu. For connects this parable witli 
 the exhortation in the preceding verse 
 to watch. This parable presents reasons 
 for watchfulness additional to those 
 given in that of the Ten Virgins. As 
 both the preceding verse and parable 
 related to the coming of the Son of 
 Man, so does also this. With the same 
 general idea different scholars insert, 
 the kingdom of heaven, the Son of Man, 
 he is, and it is, aud some omit all inser- 
 tion. The meaning is, For the Son of 
 Man is as a man going abroad, etc. ; or, 
 For as a man going abroad and return- 
 ing deals with his servants, so shall the 
 Son of Man deal with his professed fol- 
 lowers at his second coming. Travel- 
 ing into a far country. Going abroad, 
 
 or to another country, implying nothing 
 in regard to distance, whether far or 
 near. See ch. -il : 33. Servants. The 
 slaves of antiquity were frequently 
 trained to various kinds of business, and 
 intrusted with money and other pro- 
 perty with which they traded in their 
 master's behalf. His goods. His pro- 
 perty in hand, of which we are told in 
 the next verse. 
 
 15. Talents. A Hebrew talent was 
 worth about $1500. See ch. 18 : 24. Ac- 
 cording to his several ability. Ac- 
 cording to his own ability, or power, 
 for business or trafficking." Took his 
 journey. Wait abroad ; the same verb 
 as in verse 14. 
 
 16, 17. Went and traded. Two of 
 the servants labor faithfully and dili- 
 gently in their master's behalf; which 
 is as important a feature of this parable 
 as the waiting in readiness was of that 
 of the Ten Virgins. Other five tal- 
 ents—other two talents. Not only 
 did they receive, but they also improved 
 what thev' received, according to their 
 respective business ability. 
 
 18. Hid his lord's money. He 
 neither improved his own ability nor 
 the property intrusted to him. It was 
 his lord's money ; he had no right to 
 bury it in the earth ; it was given him 
 for trading. Slothfulness also in not 
 using his business ability was unfaith- 
 fulness to his master. 
 
 19. The man who went abroad now 
 appears in his official and authoritative 
 character, as lord, an absolute master, 
 and reckoneth, or makes a settlement 
 with his servants. See ch. 18 : 23. 
 
 20. I have gained beside them 
 
.^44 
 
 MATTHEW XXV. 
 
 A.D. ;^o. 
 
 21 more. Ilis lord said imto him, ' Well done, thou 
 good and faithful servant : thou hast been faithful 
 over a few things, J I will make thee ruler over many 
 
 22 things : enter thou into ^ the -joy of thy Lord. He 
 also that had received two talents came and said. 
 Lord, thou deliveredst unto me two talents : behold, 
 
 23 I have gained two other talents beside tliem. His 
 lord said unto him, ' Well done, good and faithful 
 servant : thou hast been faitliful over a few things, 
 I will make thee ruler over many tilings : enter tliou 
 
 24 into the joy of thy lord. Then he which had re- 
 ceived the"^one talent came and said, '" Lord, " I 
 knew tliee that thou art a hard man, reaping where 
 thou hast not sown, and gathering wdiere thou hast 
 
 25 not strewed : and I was afraid, and went and hid 
 thy talent in the earth : lo, there thou hast that is 
 
 26 tliine. His lord answered and said unto him, Tho^l 
 wicked and slothful servant, thou knewest that I 
 reap where I sowed not, and gather where I have 
 
 "Ecc. 11. 1-6; 2 
 Cor. 8. 12; Eph. 
 5. Hi : Hcb. 6. 10. 
 ' Pro. 18. 9 ; 2«i. 
 13-16 ; Hag. 1. 2- 
 4. 
 e Ro. 14. 11, 12 ; 2 
 
 Cor. 5. 10. 
 h 1 Cor. 1,5. 10 : 
 
 Col. 1. 29. 
 ' 1 Cor. 4. 5; 2 
 
 Cor. 10. 18. 
 > ch. 10. 40-42 ; 2-1. 
 47; Lk. 12. 44; 
 22. 29, 30; Rev. 
 21. 7. 
 " Pb. 16. 11 ; John 
 14. 3; 17. 24; 2 
 Tim. 2.12; Hob. 
 12. 2; 1 Pet. 1. 
 8 ; Rev. 7. 17. 
 ' ver. 21. 
 ■"ch. 26. 49; Lk. 
 
 6.46. 
 " Mai. 3. 14. 15 1 
 Job 21. 14-16. 
 
 five, etc. ; other five talents besides 
 them, in adrlition and by means of them. 
 
 21-,'3. Well done. An exclamation 
 of commendation and praise. Good.' 
 right well! well done! Over a few 
 things. Over a little. Make thee 
 ruler over many things. 1 will ap- 
 point or set thee over much. Mark the 
 contrast. If the talents intrusted to 
 them were a littk, what must have been 
 the much ? Enter thou into the joy, 
 etc. Participate in my joy and share 
 with me my pleasure. It is thouu;ht 
 by many tliat the figure here is that 
 of a master makin? a great feast, and 
 inviting his servants who had proved 
 faitliful to enter in to its enjoyment. 
 Such occasions were sometimes signal- 
 ized by giving freedoiri to those servants 
 who sat down with their master. The 
 joy here seems to be that which was 
 connected with his possessions and the 
 honor and higher positions to which 
 they were to be raised. Notice also that 
 the'same words of approval are made to 
 the servant who had gained the two tal- 
 ents as to him that had gained the five, 
 showing that it was not the amount that 
 they had gained, but their .^<?rfi7y which 
 pleased their master. 
 
 24, 25. A hard man. Stem, harsh, 
 1 Sam. 25 : 3. Reaping Avhere thon, 
 etc. Over-exacting; exactins: more than 
 thou oughtest, and more than thy ser- 
 vants are able to perform. Gathering 
 where thou hast not strewed ; 
 
 where thou hast not scattered, that is, 
 the seed. Some take it to mean scatter 
 abroad grain to the wind, that is, to win- 
 now, Ezek. 5 : 2, 10, 12. But it was the 
 straw and chaff that was scattered and 
 not the grain ; for winnowing was 
 usually done by tossing up the mingled 
 brokeii straw, chaff, and grain against 
 the wind with a foi-k, by which the grain 
 fell to the ground and the rest was dis- 
 persed. This clause, by clothing the 
 idea of the clause before it in a new 
 garb, gives it emphasis and new force. 
 The seed is now not soiim and now not 
 scattered; a harvest, however, is now 
 rea/rd and now c/athcred into the barn. 
 And I was afraid. Yet he is not 
 now afraid to speak insolently to his 
 master. His fear was evidently put on, 
 a base counterfeit. He was slothful and 
 lacked the di-iposition to work. Lo, 
 there thou hast that is thine. Lo, 
 thou hast thine own. He adds false- 
 hood to hypocrisy ; for his skill, labor, 
 and time "were his master's, as well as 
 the money. 
 
 26,27. Wicked. In contrast to the 
 gixxf. servants ; and shown by his insult- 
 ing language, his hypocrisy and his want 
 of regard for his master's interests. 
 Slothful. Opposed to the faitfifid ser- 
 vants, and shown by his idleness and 
 hidin": the talent in the earth. Thou 
 knewest that, etc. This is a question 
 of surprise and displeasure, and should 
 be so punctuated. Thou knewest all 
 
A.D. 80. 
 
 MATTHEW XXV. 
 
 346 
 
 27 not strewed : Thou oughtest therefore to have put 
 my money to the exchangers ; and then at my com- 
 ing I should have received mine own with usury. 
 
 28 Take therefore the talent from him, and give it 
 2!) unto him which hath ten talents. ° For unto every 
 
 one that hath shall be given, and he shall have 
 abundance : but from him that hath not p shall be 
 SO taken away even that which he hath. And cast ye 
 the unprofitable servant ^ into outer darkness : 
 there shall be weeping and gnasliing of teeth. 
 
 "ch. 13. 12; Mk. 
 
 4.25; Lk. 8. 18; 
 
 19. 26; John 15. 
 
 2. 
 p ch. 21. 41 ; Rev. 
 
 2. 5. 
 ich. 8. 12; 24. 51; 
 
 Lk. 14. :i4, 35; 
 
 John 15. 6. 
 
 this, didst thou? Then surely thou 
 ouo;htest to have been diligent ; thou art 
 self-condemned, Luke 19 : 23. To the 
 exchangers. To the bankers, who ex- 
 changed money, and received money on 
 deposit at interest. Mine own with 
 usury; the interest which the bankers 
 allowed on deposited money. This thou 
 eouldst have done with no exertion on 
 thy part, and no risk to thyself ; thou 
 art therefore utterly without excuse. 
 UsHi-y meant lawful interest when oiu- 
 translation of the Bible was made. 
 
 29. The same principle as that pre- 
 sented in ch. 13 : 12. For unto every- 
 one that hath ; by a wise use of his 
 aliility and opportunities, shall be 
 Siven greater opportunities and means. 
 Have abundance. He shall be made 
 to al)ound, Heb. 6 : 7. But he that hath 
 not, by not improving his opportunities 
 according to his ability, and liaviug no 
 disposition to do so. Shall be taken 
 away. Even the opportunities and 
 means of gain shall be taken from him, 
 1 Sam. 15 : 17-19, 28. 
 
 30. The servant is presented in a new 
 light, unprofitable, to his master, to 
 others, and to himself. Outer dark- 
 ness. The darkness without the ban- 
 queting house, the figure being that of a 
 feast, where he shall give vent to his 
 chagrin and anaruish by Aveeping and 
 gnashing of teeth. See on ch. 8 : 12. 
 As the good and faithful servants were 
 welcomed to joy, so the wicked, sloth- 
 ful, and unprofitable servant was plung- 
 ed into sorrow. 
 
 T\\(i grand design of this parable was 
 to enforce watchful activity in the ser- 
 vice of Christ, thereby bringing forth 
 fruit corresponding to the ability and 
 opportunity enjoyed. It enforces the 
 duty of doing with our might whatever 
 our hands find to do (Eceles. 9 : 10), and 
 of working while it is day, John 10 : 4. 
 That of the ten virgins taught us the 
 
 necessity of the inner life of godliness, 
 and of waiting in calm confidence for 
 the coming of our Lord ; tliis brings to 
 view the necessity of the outer life, and 
 of being prepared by active and faithful 
 service. The two parables may thus be 
 regarded as counterparts, and explana- 
 tory of each other. The former by no 
 means teaches idleness and a dead faith, 
 nor the latter, human dependence and 
 salvation by works. The centre of com- 
 parinon is found in the use which the 
 servants made of their lord's monej'. 
 
 The man who went abroad represents 
 Christ, who has indeed gone to another 
 country^ even the heavenly, John 14 : 2; 
 16 : 28 ; Acts 1 : 9-11. Mis own seriiants 
 are the professed followers of Christ. 
 The goods which were delivered to the 
 servants, represent the tntst in general 
 which Christ has committed to his fol- 
 lowers; and the talents the trust in par- 
 ticidar, as given to individuals. Talents 
 can not mean ahility ; for they were given 
 according to each man's ability ; nor 
 saving grace, for one at least had it not. 
 They evidently represent the blessings, 
 opportunities,' and privileges which 
 Christ intrusts to his followers, 1 Pet. 4 : 
 7-11. It should also be remembered 
 here that the ability, the powers and ca- 
 pacities of men, is also the gift of God. 
 Compare John 3 : 27 ; James 1 : 17. As 
 different amounts were intrusted to the 
 servants according to their ability, so 
 does Christ intrust to his followers 
 blessings and opportunities correspond- 
 ing to their individual powers and capa- 
 cities. The servants trading^ with their 
 talents, represent the Christian engaged 
 in active Christian duty, according to his 
 opportunity and capacity. The o)ie vho 
 fiid his loVd's money, represents the 
 nominal professor neglecting to use his 
 ability in improving the blessings of the 
 Gospel. 
 
 The coming of the lord is the second 
 
346 
 
 MATTHEW XXV. 
 
 A.D. 30. 
 
 Graphic scene of the final judgment. 
 
 31 ' WHEN the Son of man shall come in his glory, 
 and all the holy angels with him, then shall he sit 
 
 ch. 16. 27 ; 19. 
 28; Dan. 7. 13, 
 14; Zee. 14. 5; 
 Mk. 8. 33 ; Ac. 1. 
 11 ; 1 Thes. 4. 
 
 coming of Christ. And as it is said that 
 after a huuj time he came, so is it here 
 intimated that a long time would inter- 
 vene between Christ's ascension and his 
 return, 2 Tliess. 3 : 2. The whole period 
 between the ascension and second com- 
 ing of Christ is thus brouglit to view in 
 the parable. The reckoning represents 
 the judgment, Eccles. 12 : 14; 2 Thess. 
 1 : 7-10; Heb. 9 : 37; Rev. 20 : 12. 
 
 As the two good and faithful servants 
 met with the approval of their lord, so 
 will true Christians receive the approval 
 of Christ for their fidelity in his service, 
 vers. 'A\r-'i&. The contrast between a few 
 thin/jx, or little and mwiy thinf/s, or much, 
 is ail intimation of the enlarged powers 
 and opportunities and blessings of 
 Christ's followers in their glorified state, 
 1 Cor. 15 : 52-54; 1 John 3 : 2; Rev. 20: 
 6; 21 : 3, 4; 22 : 3-5. The joy ofthelord 
 represents the joy of Christ's fully con- 
 summated and gloritied kingdom (Heb. 
 13 : 2), into which his followers shall 
 enter, not as " servants," but " friends " 
 (John 15 : 15), sharing with him as heirs, 
 " heirs of God and joint-heirs with 
 Christ" (Rom. 8 : 17), and as kings 
 reigning with him forever. Rev. 3 : 21; 
 22 T 5. And inasmuch iis the lord uttered 
 the same words of approval to each of 
 his faithful servants, so shall believers 
 be at last rewarded according to their 
 improvement of Gospel blessings (3 Cor. 
 5 ; 10) ; and each shall receive according 
 to the measure of his enlarged and de- 
 veloped ability. 
 
 The iwcoiint rendered by the servant 
 with one tident represents the nominal 
 professor, as without love for Christ, 
 having a wrong estimate of his charac- 
 ter and service, and as hypocritical, 
 slothful, wicked, and unprofitable; and 
 doing only what he thought necessary to 
 escape punishment. The reply of his 
 lord shows that false professors will be 
 self- condemned, and victims of their 
 own folly. As he ought to have put his 
 lord's money to the exchangers, so false 
 professors will see at the judgment that, 
 according to their own confessions, they 
 ought to have made at lea.st an ordinary 
 improvement of their blessings and op- 
 portunities. Here ex-vhangers are various- 
 ly interpreted to mean believers in gene- 
 
 ral, strong and leading Christians, the 
 machinery of religious and charitable 
 societies, etc. But this part of the pa- 
 rable should not be pressed. It is clearlj- 
 taught that neglect to improve the talent 
 was injustice toward his master. The 
 taking of the taleiit from him represents 
 the false professor at last deprived of all 
 privileges, opportunities, and blessings, 
 and his being caxt forth into outer dark- 
 7iess represents the everlasting punish- 
 ment which shall be executed upon hy- 
 pocrites and unbelievers, vers. 41, 46. 
 
 Tlie giving the one talent to him that 
 had ten talents illustrates the confidence 
 which Christ will at last exercise in his 
 faithful followers, who will have even 
 those trusts which would have been con- 
 fided to others had they not proved un- 
 faithful and unprofitable. Compare Luke 
 16 : 10. 
 
 31-46. Jesus closes his discourse 
 by a graphic description of the fi- 
 NAL JUDGMENT. In the two preceding 
 parables he had illustrated the condition 
 and the recompense of professed disci- 
 ples at his second coming. Now he pro- 
 ceeds to describe the final judgment of 
 all men. This is not a parable ; for it 
 presents literally and distinctly " the Son 
 of Man," and not a parabolic character 
 of husbandman, householder, or the 
 like. It indeed likens the Son of Man 
 to a shepherd in verses 32 and 33, but it 
 immediately presents him in his literal 
 capacity of '' Kins;." The whole descrip- 
 tion abounds with living imagery, but 
 without any intimation of a parabolic 
 similitude. It does not liken the king- 
 dom of heaven or the judgment to any 
 thing, but describes the latter in lan- 
 guage not to be misunderstood. See on 
 verse 1, and on ch. 13 : 3. 
 
 31. When. Rather, And when. Je- 
 sus proceeds to speak further of his se- 
 cond coming, and of the scenes which 
 will follow. Come in his glory. His 
 second and glorious coming, to which 
 Jesus had referred in ch. 24 : 30, 31. 
 Shall he sit. As a King and Judge. 
 Christ is Lawgiver, King, and Judge, 
 and thus combines every power and at- 
 tribute of government. Throne of his 
 glory. The throne of his eternal kinir- 
 dom and of infinite majesty, the throne 
 
A.D. 80. 
 
 MATTHEW XXV. 
 
 347 
 
 32 upon » the throne of his glory : and ' before him 
 shall be gathered all nations : and " he shall separate 
 them one from another, as a shepherd divideth his 
 
 33 sheep from the goats : and he shall set '' the sheep 
 on his '" right hand, but the goats on the left. 
 
 34 Then shall the King say unto them on his right 
 hand. Come, ye blessed of my Father, ^ inherit the 
 kingdom >' prepared for you from the foundation of 
 
 35 the world : ^ for I was an hungered, and ye gave me 
 meat : I was thirsty, and ye gave me drink : » I was 
 
 3(} a stranger, and ye took me in : ^ naked, and ye 
 clothed me : I was sick, and ye visited me : <^ I was 
 
 16; 2The8. 1. 7; 
 
 Jude 14; Rev. 1. 
 
 7. 
 " Rev. 3. 21 ; 20. 
 
 11. 
 ' Ro. 14. 10-12 ; 2 
 
 Cor. 5. 10; Rev. 
 
 20. 12. 
 "ch. 13. 42,4,3,49; 
 
 Ezc. 20. ,38; 34. 
 
 17, 20; Mai. 3. 
 
 18. 
 ' Ps. 95. 7 ; John 
 
 10. 2(J-28. 
 « Ps. 45. 9 ; 110. 1 ; 
 
 Eph. 1. 20. 
 » Ro. 8. 17 ; 1 Pet. 
 
 of his glorious power and righteous judg- 
 ment, Rev. 20 : 11-13; Phil. 2 : 10, 11. 
 
 3;i All nations. All the natiom. 
 The whole wt)rld. The people of every 
 tribe and of ull ages. The judgnieut is 
 of individuals, as is evident i'rom all that 
 follows. He shall separate. He shall 
 divide them one from another. All man- 
 kind are in character divided into two 
 classes. So shall they actually be divided 
 at the judgment. As a shepherd. 
 This brief parabolic language is itself 
 an evidence that the whole passage is 
 not a parable. That which illustrates, 
 and that illustrated, can not both be pa- 
 rabolic. Sheep — goats. Sheep, being- 
 gentle and docile, are made to represent 
 the righteous ; while goats, being stub- 
 born and unteachabie, represent the 
 wicked. Compare Rom. 2 : 7, 8, where 
 these two classes are briefly described by 
 their characteristics. Sheep and goats 
 pastured together in ancient times (Gen. 
 30 : 33), as they still do iu Palestine. The 
 language seems to indicate that the righ- 
 teous and wicked will continue together 
 in the world till the judgment. 
 
 33. He. The Son of Man. The sheep 
 and goats, which follow, show that the 
 passage is partly figurative. The verse 
 partakes more of the nature of the alle- 
 gory than of the parable. See on cli. 1:5 : 
 3. The right hand was the position 
 of honor and approbation. The left 
 hand was the less honored position (see 
 on ch. 20 : 21), and, in this case, indica- 
 tive of disapprobation and approaching 
 evil. 
 
 34. The King. Christ will come in 
 royal dignity and power, Rom. 14 : 9; 
 Rev. 10 : 16. As King of kings he com- 
 bines in himself all power — legislative, 
 executive, and judicial. He is the King 
 who judges and executes, John 5 : 32, 
 
 23, 27; Acts 17 : 31 ; 2 Cor. 5 : 10. Only 
 in this instance does Jesus style himself 
 a king. Blessed of my Father. As 
 regenerated and sanctitted by the Spirit, 
 delivered from the curse of the law, 
 heirs of God, loved and chosen by the 
 Father, Eph. 1 : 3 ; 2 Thess. 2 : 13, 14 ; 
 1 Pet. 1 : 2-.5. Inherit. As heirs of 
 God and joint-heirs of Christ, Rom. 8 : 
 17. This idea is the more striking witti 
 the kind invitation. Come, literally, 
 hither, come hithet: Compare on ch. 4 : 19- 
 Kingdom. The state and place of 
 glory. Prepared for you, as my 
 chosen people. " Therefore elect men 
 are not chosen iu place of the angels, 
 who sinned." — Bengel. From the 
 foundation of the world. From the 
 beginning of the world, from eternity. 
 Compare John 17 ; 24; Eph. 1 : 4, 5 ; 1 
 Pet. 1 : 20. 
 
 35. For. The reason why they are 
 thus gloriously rewarded. By their fruits 
 are they known ; by the deeds done in 
 the body are they judged. By their deeds 
 of love they had shown their love to 
 Christ, and their faith working by love, 
 Gal. 5 : 6 ; 1 John 3 : 10-12. Love is the 
 fulfilling of the law, and the greatest 
 grace, ch. 22 : 37-40; Rom. 13 : 8-10; 1 
 Cor. 13 : 13 ; Gal. 5 : 14. The King enu- 
 merates not what they had said, but what 
 they had dmie, James 1 : 22-24. And these 
 deeds were charity, hospitality, benefi- 
 cence, visitation, sympathy, and atten- 
 tion. They required self-denial, and the 
 sacrifice of time, property, and ease. 
 Compare James 1 : 27. Gave me 
 meat. Rather, Gave me to eat. A 
 stranger. One of another country, a 
 foreigner. Took me in ; to your home, 
 and as one of your family. 
 
 36. Visited me ; so as to look after 
 me, and render me assistance. The enu- 
 
348 
 
 MATTHEW XX Y. 
 
 A.D. 80. 
 
 37 in prison, and ye came unto me. Then shall the 
 righteous answer him, saying, Lord, '^ when saw we 
 thee an hungered, and fed thee / or thirsty, and 
 
 38 gave thee drink ? When saw we thee a stranger, 
 
 39 and took thee in i or naked, and clothed thee f Or 
 Avhen saw we thee sick, or in prison, and came unto 
 
 40 thee? And the King shall answer and say unto 
 them, Verily I say unto you, "^ Inasmuch as ye have 
 done it unto one of the least of these ' my brethren, 
 e ye have done it unto me. 
 
 41 Then shall he say also unto them on the left hand, 
 '' Depart from me, ' ve cursed, J into everlasting lire, 
 
 42 prepared for ^ the devil and his angels : ' for I was 
 an hungered, and ye gave me no meat : I was thirsty, 
 
 43 and ye gave me no drink : I was a stranger, and ye 
 took me not in : naked, and ye clothed me not : 
 
 44 sick, and in prison, and ye visited me not. Then 
 shall they also answer him, saying, Lord, '" when 
 saw we thee an hungered, or athirst, or a stranger, 
 or naked, or sick, or in prison, and did not minister 
 
 45 unto thee ? Then shall he answer them, saying. 
 Verily I say unto you, " Inasmuch as ye did it not 
 
 1.4,9; 3.9; Rev. 
 
 21. 7. 
 y ch. 20. 23 ; Mk. 
 
 10. 40 ; 1 Cor. 2. 
 
 9; Eph. 1. 3, 4; 
 
 Heb. 11. 16. 
 ' Is. 58. 7; Eze. 
 
 18. 7 ; Jam. 1. 27. 
 •Heb. 13. 2; 3 
 
 Joliu 5. 
 ' Jam. 2. 14-16. 
 '2 Tim 1. 16; 
 
 Heb. 13. 3. 
 ■i ch. 6. 3 ; 1 Chrou. 
 
 29. 14. 
 « Ch. 10. 42 ; Pro. 
 
 14. 31 ; 19. 17 ; 
 
 Mk. 9. 41 ; Heb. 
 
 6. 10. 
 f ch. 12. 49, 50 ; 
 
 28. 10; Heb. 2. 
 
 11-15. 
 e ch. 18. 5 ; Ac. 9. 
 
 4, 5 ; Eph. 5. 30. 
 " Ch. 7. 23 ; Ps. 6. 
 
 8; Lk. 13. 27; 2 
 
 Thes. 1. 9. 
 i Gal. 3. 10 ; Heb. 
 
 J ch.'l3. 40, 42; 
 Mk. 9. 43-48 ; 
 Rev. 14. 11. 
 
 raeration of sufiFerings are from the less 
 to the greater. Came unto me ; to 
 sympathize with me, aad i-elieve my ne- 
 cessities. 
 
 37-39. The righteous are represented 
 as replying with modest self-forgetf al- 
 uass and self-renunciatioQ. We are not 
 to suppose this will be the actual lan- 
 guage of the righteous at thj judgment. 
 The scene is tlius vividly and dramati- 
 cally presented in order to illustrate the 
 great truth, that as they had treated his 
 brethren they had treated him. At the 
 same time it truthfully portrays the mo- 
 desty and humility of the righteous, who 
 absorbed and lost, as it were, in the 
 glory and work of their Lord, exclaim, 
 " Not unto us, O Lord; not unto us, but 
 unty thy nam^' give glory," Ps. 11.5 : 1. 
 
 40. The least— my brethren. The 
 least of his followers, and espeeiallj' of 
 his messengers, who have preached the 
 Gospel, ch. 12 : 49; 28 : 10; Heb. 2 : 11, 
 1 ]. Done it uuto me. His ministers, 
 and indeed all his followers in. the world 
 are his representatives. He shares with 
 them trials, afflictions, and persecutions, 
 and they with him, ch. 10 : 40 ; Prov. 
 V.) : 17; Heb. 4 : 15; 1 Pet. 4 : 18. Not 
 even the gift of a cup of cold water will 
 be forgotten, ch. 10 : 42. 
 
 41. Ye cursed. Accursed on account 
 
 of their sins. The difference of the lan- 
 guage to the wicked from that to the 
 righteous (verse 34) is marked, and de- 
 serves notice. Of my Father, is not ap- 
 pended to cursed. The wicked are con- 
 demned bij God, but they are not his in 
 the full sense that the righteous are. 
 " The everlasting fire " is prepared 
 not for i/ou, but for the dei'il and his 
 angels, or demons. See on ch. 4 : 24. 
 There is an election unto life, but not 
 unto death. It also appears from Rev. 
 20 : 10-13 that the Devil will first be cast 
 into hell, after that the wicked. Neither 
 is it here added, prepared tVom the 
 foundation of the world. Neither devils, 
 nor any portion of men, were set off and 
 appointed from eternity a-s reprobates. 
 Everlasting fire. By this is implied 
 the intensity and eternity of the punish- 
 ment. 
 
 42, 43. Let it be noticed that only sins 
 of omission are mentioned here. Men 
 need only neglect the great salvation to 
 insure their eternal ruin, Heb. 2 : 3. 
 
 44. They also. Their reply, in some 
 respects similar to that of the righteous, 
 is op])Osite in spirit and meaning. Their 
 self-righteousness in striving to vindi- 
 cate themselves is vividly presented. 
 Minister. Wait upon, serve. "As if 
 they would always have been ready t(^ 
 
A.D. 30. 
 
 MATTHEW XXV. 
 
 349 
 
 to one of the least of these, ye did it not to me. 
 40 And " these shall go away into everlasting punish- 
 ment : P but the righteous into life eternal. 
 
 kg Pet. 2. 4; Jude 
 6 ; Rev. 20. 10. 
 
 ' Am. 6. 6 ; 1 John 
 3.17. 
 
 ■" Lk. 10. 29. 
 
 serve him. But there is uothiug of the 
 spirit of love iu their assumed readiuess ; 
 only iu the spirit of servitude they 
 would have waited on him, had they 
 seen him." — Lanoe. 
 
 46. Everlasting punishment — 
 life eternal. KwrlaMing and denial 
 are tlie translations of tlie same word, 
 and should have been both translated 
 everlasting. The misery of the wicked 
 will be as endurinj;' and endless as the 
 blessedness of the righteous. The word 
 thus translated (aionwx) is used in the 
 New Testament 71 times, of which 3 re- 
 fer to the long indetinite past (Rom. 16 : 
 3.5; 2 Tim. t' : 9; Tit. 1 : 3), 3 to com- 
 plete eteruity without beginning or end, 
 ouee of God, and once of the Spirit, 
 which was in Christ (Rom. 16 : 26 ; Heb. 
 9 : 14), .51 to the future happiness of the 
 righteous, 7 to the future misery of the 
 Avicked, and iu the remaining 8 instances 
 it involves the idea of an unending fu- 
 ture, Luke 16 : 9; 2 Cor. 4 : 18; i Thess. 
 
 3 : 16; 1 Tim. 6 : 16; Philem. 15; Heb. 
 13 : 30 ; 3 Pet. 1 : 11 ; Rev. 14 : 6. It is 
 the most expi-essive of endless duration 
 of any single term in the Greek language. 
 
 The punishment is not annihilation; 
 for (1) the word so translated {kolasU) 
 involves the idea of suflering and not of 
 annihilation. It is used twice iu the Ne\^ 
 Testament, here, and in 1 John 4 : 18, 
 where it is rightly translated torment, 
 "Fear hath tormeuty The verb from 
 which it is derived is used twice (Acts 
 
 4 : 31 ; 3 Pet. 3 : 9), and both cases ex- 
 presses punitive sufferiug. (3) The con- 
 necting and explanatory words, everlast- 
 ing fire, everlasting punishment, are deci- 
 sive against annihilation. To speak of 
 everlasting annihilation is an absurdity. 
 The everlastin'X punishment is the ever- 
 lasting fire, where "they shall be tor- 
 mented day and night, forever and ever," 
 Rev. 20 : 10. It is the unquenchable fire, 
 where " their worm dieth not, and 
 the fire is not quenched," Mark 9 : 4i 
 Life eternal. This is the opposite of 
 everlasting punishment, or spiritual and 
 eternal death. It is not merely existence, 
 but unending blessed existence — the 
 whole being in spiritual harmony and 
 intimate union with God forever, with 
 all of the blessed and glorious results. 
 " Eternal life " in this passage is explain- 
 
 30 
 
 ed by the preceding invitation (ver. 34), 
 " Inherit the kingdom prepared for you." 
 Compare also eh. 19 : 16, 21 ; John 5 : 
 I 34 ; 17 : 2, 3 ; Rom. 8 : 6. 
 
 Remarks. 
 
 1. An outward profession is impor- 
 tant, but not enough ; an inward spiri- 
 tual life is essential to salvation, vers. 1- 
 4 ; Jer. 8 : 4^9 ; 3 Cor. 13 : 5 ; 1 John 2 : 
 i 19, :^o. 
 
 j 3. Let us be wise, exercising foresight 
 ' in regard to the future, and living in 
 constant readiness for eternity, vers. 3. 
 4; ch. 7 : '.1-27; 1 Tim. 6 : 11, 13. 
 
 3. The true and the false professor 
 may not be distinguished now, the calm 
 confidence of the one from the false se- 
 curitj' of the other; but the time is com- 
 ing when the distinction will be clear, 
 both to themseh'es and others, vers. 5- 
 12 ; Ps. 5 : 5 ; Prov. 1 : 29-33 ; Mai. 3 : 
 18 ; 2 Tim. 2 : 19. 
 
 4. The foolish professor dejiends on 
 the church, its external ordinances, and 
 seeks from these what should be sought 
 of God, vers. 8, 9; Isa. 55 : 1, 6; Acts 
 4 : 13 ; Rev. 33 : 11. 
 
 5. Preparation for another world is an 
 individual work. No one can do it for 
 another, vers. 8-10; Ps. 49 : 7; Prov. 9: 
 13 ; Rom. 14 : 13. 
 
 6. Let us watch and be ever ready to 
 enter into the marriage supper of the 
 Lamb ; when the door is shut, it will be 
 too late, vers. 10-12; Luke 13 : 25; 2 
 Cor. 6: 2; 1 Thess. 5:6; Heb.3:18, 19; 
 Rev. 22 : 11. 
 
 7. God has bestowed upon men a di- 
 versity of talents according to his own 
 sovereign will and pleasure, yet in ac- 
 cordance with every man's abilitv, ver. 
 15 ; 1 Cor. 12 : 4-11 ; Rom. 12 : 6-8. 
 
 8. Our talents may be largely increased. 
 Even those who have but few may turn 
 them to a good account, vers. 16, 17; 
 Prov. 8 : 19-21. 
 
 9. Our fidelity, and not the number of 
 our talents, will determine our final re- 
 ward, vers. 21, 23 ; 1 Cor. 4 : 3 ; 2 Cor. 
 8 : 12 ; 10 : 18 ; 2 John 8 ; Rev. 3 : 21. 
 
 10. Simple neglect will insure our con- 
 demnation, vers. 24-28 ; Heb. 2 : 3. 
 
 11. Self-righteousness, pretension to 
 superior knowledge, and fault-finding 
 
350 
 
 MATTHEW XXVI. 
 
 A.D. 30. 
 
 Jesus announces his crucifixion ; the Jewish rulers con- 
 spire against him. 
 
 XXVI. AND it came to pass, when Jesus had 
 flnished all these sayings, he said unto his disciples, 
 1 Ye know that after two days is the feast of the 
 passover, and the Son of man "^ is betrayed to be 
 crucified. 
 
 - Pro. 14. 31 ; 17. 
 
 5 ; Zee. 2. 8 ; Ac. 
 
 9. 5 : Heb. 4. 15. 
 "Dau. 12. 2; Lk. 
 
 16. 26: John 5. 
 
 29; Ro. 2. 7, 
 
 etc. ; 2 Thes. 1. 
 
 9; Rev. 21. 8. 
 p ch. 13. 43; John 
 
 3. 15, 16, 36 ; Ro. 
 
 5. 21 ; 6. 23. 
 
 with God, are signs of tlie slothful ser- 
 vant, vers. -24, V!5 ; Job. -il : 15 ; Prov. 
 •J6 : 1 >, 16 ; Mai. 1 : 13. 
 
 13. The wicked, at last, will be self- 
 coudeinncd, vers. "-26, "27 ; Rom. 2 : 1-3. 
 
 13. He that brings forth no fruit unto 
 God is absolutely unprotitable, and tit 
 only to be cast away, ver. 30 ; ch. 3 : 1"2 ; 
 John 15 : 6. 
 
 14. Christ is. the judge of the world, 
 vers. 31, 32; John 5 : Xi2, 27; Acts 10 : 
 42 ; 17 : 31. 
 
 15. In view of the solemn assemblage 
 and separation at the judgment-seat, let 
 us inquire to which company do we be- 
 long, vers. 3 .', 33 ; eh. 13 : 41, 49. 
 
 16. The least believer is a child of God 
 and a representative of Jesus in the 
 world, vers. 40, 4.3 ; ch. 10 : 40-42 ; Luke 
 14 : 12-14 ; Rom. 12 : 5, 10 ; 1 Pet. 4 : 9- 
 11. 
 
 17. The spirit we iiossess toward 
 Christ will be manifested toward his fol- 
 lowers, vers. 34-45 ; 1 John 3 : 14 ; 4 : 20. 
 
 18. We are justilied by faith alone, yet 
 it is a faith productive of good deeds, 
 and which works by love, vers. 31-36 ; 
 Rom. 5:1; Eph. 2 : 8, 9; Gal. 5:6; 
 James 2 : 14, 22. 
 
 19. Union with Christ on earth will 
 insure union with liim in heaven; dis- 
 union, bani^hnicul forever, vers. 34, 41 ; 
 Isa. 1 : 28 ; John 15 : :3-6 ; 1 John 1 : 3 ; 
 Rev. 31 : 7. 
 
 30. Life and death aic placed beft)re 
 us. According to our lives on earth will 
 be our conditioii throughout eternitv, 
 ver. 46 ; Rom. 2 : 6-10 ; 2 Thess. 1 : t- 
 10. 
 
 CHAPTER XXVI. 
 
 With the last chapter Matthew closes 
 his account of the prophetical ministry of 
 Christ. In this and the next following 
 he proceeds to the mrrijicud work of 
 Christ, which he narrates somewhat 
 more fully than either of the other 
 evangelists. 
 ■ 1, 2k Jesus finally and DaFiNiTELY 
 
 ANNOUNCES HIS CRUCIFIXION. FoUUd 
 
 only in Matthew. 
 \. Finished all these sayings. 
 
 Of the last two chapters. Turning from 
 the scenes of his glory, and of the final 
 judo-ment, Jesus directs the minds of his 
 disciples to his humiliation and sutl'er- 
 ings. The prophetic description of the 
 former was well lifted to sustain the 
 disciples while witnessing llie latter. 
 His disciples. The twelve. 
 
 2. After two days is the feast 
 of the Passover. Rather, After two 
 days comes the FasHOver. The Jews 
 reckoned the day as beginning at sunset. 
 This was probably spoken on Wednes- 
 day (April 5th), either after sunset of 
 Tuesday or the following morning. 
 
 The Passover was instituted in com- 
 memoration of God's sparing the He- 
 brews when he destroyed the tirst-born 
 of the Egyptians. On the tenth day of 
 the month Abib (Exod. 13 : 4), or, as it 
 was afterward called, Nisan (Esth. 3 : 7), 
 answering most nearly to our month 
 of April, a male lamb or kid, without 
 blemish, was selected. On the four- 
 teenth day of Nisan, it was slain in the 
 temple, between the two evenings of 
 three and six o'clock. In the evening, 
 the beginning of the fifteenth day, the 
 paschal supper was eaten by not less 
 than ten nor more than twenty persons. 
 Bitter herbs and unleavened bread were 
 to be eaten with it, and all was done 
 originally with haste, standing, with 
 loins girt, their feet shod, and their stiitf 
 in hand. With the paschal supper began 
 the feast of unleavened bread, which 
 lasted seven davs. See Exod. 12 : 1-20; 
 Lev. 23 : 5-8 ; Num. 9 : 1-5. The Jew- 
 ish year was reckoned from this month, 
 and' John marks the various stages of 
 Christ's public ministrj' by the Pass- 
 over, John 2 : 13, 23; 4 : 45-. 5 : 1; 6 : 
 4; 11 : 55. 
 
 In the New Testament, the word pass- 
 over is ajiplied to the paschal lamb (Mark 
 14 : 12 ; Luke 22 : 7) ; to the paschal sup- 
 per, including the lamb (eh. 36 : 17; 
 
A.D. 30. 
 
 MATTHEW XXVI. 
 
 351 
 
 •Then assembled together the chief priests, and "" oo'^j .^f■^/^H• 
 e scribes, and the elders of the people, unto the r en. 17. 2a. 
 
 the 
 
 palace of the high-priest, who was called Caiaphas; 
 
 and consulted that they might take Jesus by subtil- 
 
 Pi: 2.2; John 11. 
 
 47 ; Ac. 4. 25. 
 
 Mark 14 : 12, 14; Luke 22 : 11, 15; Heb. 
 11 : 28); and to the />fM(7«f//f.v^/;'t(/ of un- 
 leavened bread, Luke 2 : 41 ; 22 : 1 ; John 
 2 : 13 ; 6 : 4, etc. In Mark 14 : 1, the 
 whole is specitied bj' the pannover and the 
 feast of imleavened bread. Here the word 
 refers more properly to the whole festi- 
 \ 111. For farther on the Passover see on 
 ver. 20. 
 
 Is betrayed. Literally, ijiven up, de- 
 Uivrvd into the power of another. The 
 word in tlie original does not necessarily 
 imply an act of" treachery ; but is some- 
 times so applied by classic writers. Je- 
 sus now for the lirst time foretells the 
 exact time of his crucifixion, and that he 
 shall be delivered up into the power of 
 others for this purpose. 
 
 3-5. The Jewish authorities con- 
 spire TO KILL Jesus, Mark 14 : 1, 2; 
 Luke 22 : 1, 2. 
 
 3. Then. Two days before the Pass- 
 over, ver. 2. While Jesus is foretelling 
 with certainty his death, the Jewish 
 Sanhedrim are plotting in uncertainty. 
 Chief priest, scribes, elders. Scribes 
 should be omitted, according to the 
 highest critical authorities. The San- 
 he'drim, the highest court of the Jews. 
 See on ch. 2 : 4. Unto the palace 
 of the high-priest. Not;j«?rtce, but 
 court; the inclosed square, under the 
 open sky, around which the house was 
 built. Thus, in ver. 69 the same court 
 
 is meant where Peter was sitting " with" 
 out in the court," not " without in the 
 
 palace," which would be absurd. So, 
 also, the same court or inclosed space 
 is meant in Lulce 22 : 55, where it is said 
 that they "kindled a tire in the midst of 
 ttie Jiall" that is, "<7/e tw«-/." The usual 
 meeting- place of the Sanhedrim was an 
 apartment in one of the courts of the 
 temple, called Gazeth, at the south-east 
 corner of the court of Israel. In cases 
 of emergency, or, as in this case, where 
 great secrecy was desired, it sat at the 
 house of the high-priest, who was gene- 
 rally president of the 'court. 
 
 The High-Priest was the head of 
 the priesthood and of all religious aflairs. 
 Aaron was the tirst high-priest (Exod. 
 28 : 1-38), and the oflice'continued in his 
 family about fifteen centuries ; but He- 
 rod, and the Roman governors after 
 him, changed the incumbents at plea- 
 sure, so much so that the office became 
 almost annual. Compare John 11 : 51, 
 where it is said that Caiaphas was high- 
 priest that year. 
 
 Caiaphas. Joseph Caiaphas was 
 high-priest about nine years, during the 
 whole procuratorship of Pontius Pilate, 
 but was deposed by the Proconsul Vi- 
 tellius soon after the removal of Pilate. 
 He was son-in-law to Annas, who had 
 been formerly the high-priest, and who 
 still exerted great intiuence as father-in- 
 law of Caiaphas, and is thought by some 
 to have shared the office with him ; the 
 latter as actual high-priest, the former as 
 president of the Sanhedrim, or else that 
 Annas acted as the vicar oi" deputy of 
 Caiaphas. Compare Luke 3:2; John 
 18 : 13, 19, 24 ; Acts 4 : 6. 
 
 4. Consulted. They consulted to- 
 gether. Subtilty. Craft, artifice. Je- 
 sus had overcome them in argument and 
 in his teaching, both before and in tlie 
 view of the people. They were afraid 
 to undertake it openly, lest he should be 
 rescued by the people, or they ^^hould be 
 still more humiliated by him in the j)re- 
 seuce of the people. Kill him. Put 
 I him to death as an official act. 
 I 5. Not on the feast-day. Rather, 
 j Xot at the feast, the whole festival < I: 
 seven days, during which time the ml- t 
 multitude, amounting sometimes to tw > 
 millions, were gathered at Jcrusnlcui, 
 
352 
 
 MATTHEW XXVI. 
 
 A.D. 30. 
 
 5 ty, and kill Am. But they said, ' Not on the feast 
 clay, lest there be an uproar among the people. 
 
 The 8up})er and Anointing at Bethany. 
 
 6 " NOW when Jesus was in '' Bethany, in the house 
 
 7 of Simon the leper, there came unto him a woman 
 having an alabaster box of very precious ointment, 
 
 ' Pro. 19. 21. 
 
 'Mk. 14. 3; John 
 11. 1, 2: 12. 3. 
 ch. ai. 17; Ex. 
 30. 23, 2ii. 
 
 They were afraid of an uproar or tumidt 
 among the people ; they say nothing pf 
 the sacredncss of the feast. They hoped 
 to carry out their plans the better after 
 the feast, when the people had gone. 
 But this determination of the Sanhedriui 
 was changed by the treacherous pro- 
 posal of Judas, as will be presently re- 
 lated. 
 
 6-13. The Supper and the Anoint- 
 ing AT Bethany, Mark l-t : 3-9 ; John 
 12 : 2-8. Tlie three evangelists evident- 
 ly relate the same event, with merely 
 the variations of independent narrators. 
 Tlie anointing related in Luke 7 : 30-50 
 is altogether ditfereat from this in time, 
 place, and circumstances. That took 
 place much earlier, in Galilee, prol)ably 
 in the vicinity of Naiu ; this at Bethany, 
 just before the cruciti.^ion. The one at 
 the house of Simon the Pharisee; the 
 other at- the house of Simon the leper. 
 Tuat both were named Simon is not 
 strange in a country where that name 
 was very common. There were even two 
 Sim ins am >ng the apostles, ch. 10 : 2, 4. 
 
 6. In Bethany. See on ch. 21 ; 17. 
 Tlie tiin" of this supper has been much 
 discussed. From John 13 : 1 it appears 
 that Jesus came to Bethany six days be- 
 fore the Passover, on Friday, about sun- 
 set (see on ch. 21 : 1), and from Luke 
 21 : 37 we learn that during the week 
 Jesus was wont to spend the days in the 
 city, and the nights at or near Bethany. 
 Hence, the supper might have occurred 
 upon any one of these evenings. Ac- 
 cording to John, it seems more natural 
 to place it about twenty-four hours after 
 his arrival, on the evening of Saturday, 
 a common time for suppers. But, ac- 
 cording to Matthew and Mark, it would 
 seem that it could not have occurred 
 earlier than two days before the Pass- 
 over. They both relate the supper as 
 the occasion which led to the treachery 
 of Judas. The language in ver. 14, then 
 went .Tudm, connects his \isit to the chief 
 pri.'sts immediately with the supper. As 
 the Sauliedrim had, two days before the 
 
 Passover, probably Wethiesday morning, 
 resolved not to put Jesus to death till 
 after the feast, this visit of Judas must 
 have occurred later on Wednesday, or 
 early on Thursday. The supper, then, 
 might have taken place on the evening of 
 Tuesday, after his ttnal discourses iirthe 
 temple, and on the Mount of Olives, or 
 on Wednesda}' evening, after spending 
 the day in retirement iii Bethany. The 
 latter seems the more natm-al conclusiun, 
 when we remember how much Jesus did 
 on Tuesday, and that Wednesday appears 
 to have been spent in quiet among his 
 friends. ^ et tlie language. From tlmt 
 time, etc.. \\ ver. 14, seems to imply a 
 longer time than a part of a day, and 
 would rather incline us to the supposi- 
 tion that the supper occurred Tuesday 
 evening. This, however, is one of the 
 points that will never be certainly set- 
 tled in this world. 
 
 Simon the leper Who had pro- 
 baldy been healed by Jesus. He wa>, 
 perhaps, a relative of Lazarus, and a 
 near neighbor, or both famiUes may 
 have occupied the same house. Hence, 
 Martha serves and Lazarus is a guest, 
 John 12 : 2. One tradition makes him 
 the father of Lazarus, another the hus- 
 l>and of Mnrth.a. This is, however, all 
 uncertain. 
 
 7. A woman. John calls her Mary, 
 the well-known sister of Martha aiid 
 Lazarus. Matthew and Mark sjjeak in- 
 definitely, as they make no special refe- 
 rence to the family of Lazarus. The 
 same characteristics arc here obsen'able 
 as in the incident recorded in Luke 10 : 
 38, 41. Martha serves; Mary comes in 
 to be by her Lord, and to show her de- 
 votion to him. 
 
 Alabaster. A A'ariety of gypsum, 
 white and semi-transparent, very costly, 
 and used for making vases and vials for 
 ointments. It was considered by the 
 ancients the best for preserving them. 
 Layard found vases of white alabaster 
 among the ruins of Nineveh, which wore 
 used for holding ointments or cosmetics. 
 
A.D. 30. 
 
 MATTHEW XXVI. 
 
 363 
 
 8 and poured it on his head, as he sat at meat. ^ But 
 when his disciples saw it^ they had indignation, 
 
 9 saying. To what purpose is this waste ? For this 
 ointment might have been sold for much, and given 
 
 10 to tlie poor. When Jesus understood it, he said 
 unto them, Why trouble ye the woman ? for she 
 
 11 hath wrought a good work upon me. y For ye have 
 the poor always wdth you ; but ^ me ye have not al- 
 
 12 ways. For in that she hath jioured this ointment 
 
 13 on my body, " she did it for my burial. Verily I 
 
 ^ John 12. 4, 5. 
 
 y ch. 25. 35-40 ; 
 
 Deu. 15. ll;John 
 
 12.8. 
 « seech. 18. 20; 28. 
 
 20 ; John 13. 33 ; 
 
 14. 19; l(j. 5, 28; 
 
 17. 11. 
 « 2 Chr. 16. 14. 
 
 The general shape of these boxes or 
 va.ses was large at the bottom, with a 
 long, narrow neck. It was probably the 
 neck of the llask which the woman 
 broke (Mark 14 : 3), an act expressive of 
 her feelings that she would devote it all 
 to her Lord, reserving nothing for her- 
 self. Ointment, lliis was pure spike- 
 nard, nard of the finest quality (Mark 
 14 : 3) ; an aromatic oil or ointment, pro- 
 bably produced frum the j((/«H(rtw,s(' plant 
 in India. The quantity was a pound, 
 John 13 : 3. Very precious. Very 
 costly. Poured it on his head. A 
 distinction conferred on guests of honor, 
 Luke 7 : 46. John says she anointed his 
 ftet. She anointed laoth his head and 
 feet, which was the very highest honor. 
 There is no contradiction, but only varie- 
 ty of statement between the Evangelists. 
 Matthew and Mark notice onlj' the first 
 act, anointing the head; John dwells 
 upon the final and longest, and on her 
 ])art the most humble and devoted act, 
 the anointing the feet and wiping them 
 with her hair. See on vcr. 13. As he 
 sat. As he reclined at table on a couch. 
 S. His disciples. The (Im-iple-s. 
 Mark says, Tfiere icere s(nne ; but John, 
 ]iointing out the leader and instigator, 
 
 . says, (hte of his (Usciplt.% Judas Iscariot. 
 
 I We have here a beautiful illustration of 
 the independent arid truthful statement 
 of the three Evangelists. Judas pro- 
 bably suggested it ;' others caught up 
 and repeated it. Plad indignation. 
 Were displeased. They had the feeling 
 of disapprobation, bordering on resent- 
 ment. 
 
 9. For this ointment. Simply, 
 For this. (Mnimeni is omitted by all the 
 highest and best authorities. Sold for 
 much. Mark, Foi- mwe than three hun- 
 dred pence or dettaries; that is, forty-five 
 dollars. Given to the poor. Under 
 ordinary circumstances a good reason, 
 and, doubtless, uttered honestly by all 
 
 except Judas, who desired the money for 
 his own use rather than for the benefit 
 of the poor, John 13 : 6. 
 
 10. When Jesus understood — 
 Why trouble ye the uoman ? Ra- 
 ther, And Jems knwchif/ it, etc. The 
 murmuring was against the woman, and 
 the reproof was intended for her, pro- 
 bably administered to her by Judas, but 
 not intended to be heard by Jesus, who 
 was the recipient of such honor. The 
 disapprobation of the disciples would 
 naturally trouble and confuse her. But, 
 Jesus knowing their complainings, and 
 the avaricious and thievish spirit of Ju- 
 das, takes up her defense. Wrought a 
 good work. A work distinguished for 
 its moral beauty, fitness, and grace ; 
 literally, a beaulifid work. He goes on 
 in the nest two verses to show why it 
 was such a work. 
 
 11. The poor always— me not 
 always. They would ever have op- 
 portunities of doing good to the poor; 
 but their opportunity to honor him 
 would be short, and soon gone. The 
 next verse shows that such an oppor- 
 tunity would never again occur. 
 
 13. Poured this ointment on my 
 body. Indicating how profusely she 
 had poured it forth. Although the 
 Evangelist had only spoken of anoint- 
 ing the head, his language here seems to 
 intimate that more than that had been 
 anointed. Sec on vcr. 7. She did it 
 for my burial. To prqxire me for 
 burial, to anoint and embalxn my body- 
 as if it were already dead, and thus pre- 
 pare it for the sepulchre. This anoint- 
 ing was not only a symbol of what was 
 about to take place, but was an act per- 
 formed with definite reference to his 
 death. The language seems to imply a 
 motive on the part of Mary ; she seems to 
 have had a presentiment, a knowledge 
 beyond his disciples of his approaching 
 death. Her act of love and of faith 
 
354 
 
 MATTHEW XXVI. 
 
 A.D. 80. 
 
 say unto you, Wheresoever this Gospel shall be 
 preached in the whole world, there shall also this, 
 that this woman hath done, be told •> for a memorial " l Sam. 2. 
 of her. 
 
 Judas engages to ietray Jesus. 
 
 14 " THEN one of the twelve, called <* Judas Iscariot, 
 went unto the chief priests, and said unto them, 
 
 15 " What will ye give me, and I will deliver him unto 
 
 ' Mk. 14. 10 ; Lk. 
 
 22. 3; John 13. 
 
 2,30. 
 ■i ch. 10. 4. 
 ' ch. 27. 3 ; Zee. 
 
 11. 12, 13. 
 
 stands out in striking contrast to the 
 avarice of Judas, and the murmurings of 
 the others. 
 
 13. Jesus proceeds to confer upon her 
 one of the greatest honors ever bestowed 
 upon a mortal. Verily, etc. A solemn 
 aud authoritative assertion. See on ch. 
 5:18. This Gospel. The glad tidings 
 of salvation through a dying and living 
 Savior, which he commanded to be 
 preached to every creature, Mark 1(3 : 15. 
 For a memorial of her. Her deed 
 shall be immortal; it shall be held in 
 everlasting remembrance, and hence she 
 shall, on account of it, be everywhere 
 spoken of. It is remarkable that Mat- 
 thew and Mark, who give this prophecy, 
 do not give her name, but John, who 
 gives her name, omits the prophecy. 
 But her deed was the great thing ; again, 
 she was one in the world's histdiy, the 
 only one in regard to whom Jesus made 
 such a promise; hut her name, Mary, 
 was common, and designated many. 
 Yet John, in giving the account, and re- 
 vealing the fact that the woman was 
 Mary, the sister of Martha, still farther 
 contributes toward making the know- 
 ledge of her deed and person commen- 
 surate with the preaching of the Gospel. 
 Alford sees in this prophecy a distinct 
 reference to the written records in which 
 this event should be related. 
 
 14-1(5. Judas engages with the 
 
 CHIEF PRIESTS TO BETRAY JeSUS, Mark 
 
 14 : 10, 11 ; Luke 33 : 3-6. 
 
 14. Then. This closely connects this 
 act of Judas with the supper, and with 
 what had just transpired. Tlie words of 
 Jesus were counter to his own, and, in 
 connection with the high honor bestow- 
 ed upon Mary, were a severe reproof to 
 him. He must have felt that, in the 
 eyes of Jesus, and, indeed, of the others, 
 he stood in insignificant contrast to the 
 tlevoted Mary. Stung \vith the transac- 
 tions and the words of the hour, his e\il 
 nature was aroused to thoughts both of 
 
 abandoning the cause of Jesus, and of 
 treachery. With a heart unrenewed he 
 had not only been captivated mth an 
 idea of an earthly kingdom, but a spi- 
 ritual reign and a suffering Savior were 
 also repulsive. He could not perceive 
 spiritual truth. Hence the humiliation 
 of Jesus, his prophecies concerning his 
 death, his denunciation of the Jewish 
 hierarchy, all ran counter to his feelings 
 and spirit. He saw no prospect of 
 worldly power, and his hopes of gain 
 died with the anointing at Bethany, "and 
 the approving declaration of Jesus, that 
 it was anticipatory of his burial. Turn- 
 ing away from Jesus and his cause with 
 resentment and disappointment, he seeks 
 to satisfy his avarice by selling him to 
 his enenaies. See on ch. 37 :" 3. Is- 
 cariot. M(in of Kariothy probably na- 
 tive of Karioth of Judah. See on ch. 
 10: 4. 
 
 15. What Avill ye give ? The 
 question reveals the ruling passion of 
 Judas. His offer was received with joy 
 by the chief pi-iests. Luke says, " They 
 were glad ;" they thought that now they 
 could apprehend him privately, without 
 causing a tumult among tlie people. 
 They covenanted with him. Lite- 
 rally, The)/ placed , that is, in a balance ; 
 hence, Tfiey weigfied out to him. Others 
 translate, 77^7/ appointed, or flxed upo)i. 
 the price for him. It is thought that the 
 language of Mark (14 : 11), '' They pro- 
 mised to give him money," and of Luke 
 (33 : 5), " They covenanted to give him 
 money," favor the latter. But in ch. 
 37 : 3 we learn that Judas had been paid. 
 The first translation makes Matthew's 
 account the more complete. The money 
 could have been weighed out to him at 
 this time, and laid aside, or placed in the 
 hands of another, to be given him when 
 he fulfilled his engagement. Thirty 
 pieces of silver." Thirty silver she- 
 kels, the price of the life of a slave 
 (Exod. 31 : 33), commonly estimated at 
 
A.D. 30. 
 
 MATTHEW XXVI. 
 
 355 
 
 you ? And they covenanted with him for ' thirty ' comp ch. 27. 9; 
 
 16 pieces of silver. And from that time he sought op- '^' ' ' " 
 portunity to betray him. 
 
 Jesus celebrates the Passover, and points out the traitor. 
 
 17 sNOW the first day of the feast of unleavened ^Mk. 14. 12; Lk 
 
 22. 7 ; Ex. 
 1&-20. 
 
 12. 6, 
 
 bread the disciples came to Jesus, saying unto 
 him, Where wilt thou that we prepare for thee to 
 
 18 eat the passover ? And he said, Go into the city to 
 such a man, and say unto him. The Master saith, 
 
 '' My time is at hand ; I will keep the passover at " Jo^i" ^2. 23 ; 13. 
 
 19 thy house with my disciples. And the disciples 
 
 did as Jesus had appointed them ; ' and they made ' Ex. 12. 4-10. 
 ready the passover. 
 
 about fifteen dollars. Thej- were proba- 
 bly sacred shekels, heavier than the 
 common shekel, and hence paid by 
 weight. The amount fixed upon shows 
 the contempt of the Sanhedrim toward 
 their victim, and the avarice of Judas, 1 
 Tim. 6 : 10. Thus also was prophecy 
 fulfilled, Zech. 11 : V2. See also ch. 
 37 : 9, 10. 
 
 16. From that time. For one, 
 possibly, for nearly two days. The ex- 
 pression more naturally implies the 
 longer rather than the shorter time. See 
 on ver. 6. Sought opportunity ; to 
 deliver him quietly into their hands ; 
 " in the absence of the multitude," Luke 
 22 : 6 ; " how he might conveniently be- 
 tray him," Mark 14 -^ 11. Betray him. 
 Deliver him up into their power, answer- 
 ing to the deliver him unto you of ver. 15. 
 See on ver. 2. 
 
 17-25. Prepakation and celebra- 
 tion OF THE Passover. Jesus points 
 OUT the traitor, Mark 14 : 12-21 ; 
 Luke 32 : 7-30 ; John 13 : 1-30. 
 
 17. The first day of the feast of 
 unleavened bread. The day when 
 the pasclial lamb was killed, Mark 14 ; 
 12 ; Luke 22 : 7. Hence the 14tli of 
 Nisan, occurring this year on Thursday, 
 April 6th, Exod. 12 : 18. This in popular 
 language was the first day of the Passover, 
 although the feast did not strictly begin 
 till the fifteenth. Hence Josephus speaks 
 of the feast of imleavened bread last- 
 ing eight days. On the 14th, the leaven 
 was removed and the unleavened bread 
 took its place. Compare Num. 28 : KJ, 
 17. It is evident from this verse and 
 the references given, that Jesus observed 
 the Paschal Supper at the regular time, 
 and not an anticipatory meal, as some 
 
 suppose, twenty-four hours before the 
 usual time. See a discussion of this 
 question in the Harmony of the Gos- 
 pels by the author, throughout § 159. 
 Where i etc. The point of this ques- 
 tion refers to the plcu-e of the supper, 
 and only incidentallj' to the preparation 
 of the paschal lamb. 
 
 18. Go into the city. From Beth- 
 any where they now were, into Jerusa- 
 leiia, where only the paschal supper 
 could be eaten. Hence, since the des- 
 truction of Jerusalem and of the tem- 
 ple whci-e only the pasclial lamb was 
 slain, the Jews omit eating the lamb, 
 and confine themselves to the usual feast 
 of unleavened bread, which followed 
 the supper. According to Luke (22 : 8) 
 the duty enjoined in this command was 
 specially intrusted to Peter and John. 
 Such a man. Jesus does not men- 
 tion him by name, or if he does, his dis- 
 ciples do not know him ; for his place 
 was to be found by following a man 
 bearing a pitcher of water, Mark 14 : 13, 
 14 ; Luke 22 : 10. The Master. The 
 Teacher. Probably a disciple of Jesus. 
 Possibly some previous understanding 
 existed between them ; but more proba- 
 l.>ly the man had prepared the room in 
 advance, as was common at that season, 
 for the use of any who might need it, 
 and Jesus by his omniscience knew it. 
 Some very plausibly sui^pose that Jesus 
 concealed the place and the name of the 
 individual, so as to prevent Judas from 
 executing his purpose before the proper 
 time. My time ; of suffering and 
 death, John 13 : 1. It is not probable 
 that either the householder or his disci- 
 ples fully understood his meaning. They 
 doubtless thought of his time of keep- 
 
356 
 
 MATTHEW XXVI. 
 
 A.D. 30. 
 
 30 '' ;Mo\v when th'^ even was come, he sal down with ' ^k. 14. 17; Lk. 
 
 21 the twelve. And as they did eat, he said, ' Verily i john'e. 70 71- 
 I say unto you, that one of you shall betray me. 13. 21. 
 
 22 And they were exceeding sorrowful, and began every 
 
 23 one of them to say unto him, Lord, is it I ? And 
 
 ing the Passover. But identical with 
 that was the time of Jesus our Passover, 
 1 Cor. .5 : 7. 
 
 19. The disciples did, etc. They 
 went into the city, found the man as 
 directed, aud a large upper room fur- 
 nished and ready, Mark 14 : 15. The 
 man may liave prepared it, and reserved 
 it uudur a deep divine impression. 
 Made ready the Passover, Had 
 the lamb slain in the temple, its blood 
 sprinkled at the foot of the altar, and its 
 fat burned thereon, the bitter herbs, the 
 bread and wine prepared. 
 
 20. The even was come. The 
 evening which commenced Friday, the 
 1.5th of Nisan. He sat down". Re 
 reclined at table, according to the custom 
 of eating, witli the left hand resting 
 upon the couch, which was usually 
 higher than the low table. The whole 
 service was originally performed stand- 
 ing, but reclining was adopted after the 
 Israelites possessed Canaan, symbolizing 
 the rest God had given them. Sundry 
 additions were afterward added. Ac- 
 cording to the Talmud, compiled in the 
 third century from earlier traditions, 
 four cups of the common red wine of 
 the country, usually mingled with one 
 fourth part of water, were" drunk during 
 the meal, aud marked its progress. The 
 lirst, as they reclined at table in connec- 
 tion witli an invocation and blessing 
 vipon the day and the wine, correspond- 
 ing with the cup mentioned in Luke 22 : 
 17. Then followed washing of hands, 
 the bringing in of unleavened bread, 
 bitter herbs, the roasted lamb, and a 
 sauce or fruit-paste. The master of the 
 feast then blessed God for the fruit of 
 the earth and gave the explanation re- 
 specting the Passover prescribed in 
 Exod. 12 : 26, 27. Psalms 113, 114 were 
 then sung, and the second cup was 
 drunk. Then each kind of food was 
 blessed and eaten, the paschal lamb be- 
 ing eaten last. A third cup of thanks- 
 giving, called the cup of blessing (com- 
 pare i Cor. 10 : 16), for deliverance from 
 Egj'pt was drunk. Psalms 11.5-118 were 
 sung and the fourth cup drunk, closing 
 the celebration. Sometimes Psalms 120- 
 
 137 were sung or repeated, followed by 
 a lifth cup. 
 
 We may presume that Jesus observed 
 the more ancient manner of celebratiug 
 the Passover, rather than that of the 
 later Jewish traditions. We have no I 
 evidence that he used more than one 
 cup at the Passover, Luke 23 : 17, IS. 
 Before the drinking of this tap, the 
 contention among the twelve (Luke 22 : 
 24-30) probably occurred, and the wash- 
 ing of the disciples' feet (John 13 : 1-CO) 
 immediately after. The paschal supper 
 is continued ; the traitor is pointed out, 
 who withdraws, and then the Lord's 
 Supper is instituted. 
 
 The Passover was both commemora- 
 tive and typical in its nature and design. 
 It commemorated the deliverance from 
 the destroying angel in Egypt, and typi- 
 fied the greater deliverance through 
 Christ, "the lamb of God that taketh 
 away the sin of the world." At this 
 very feast "Christ our passover was 
 sacrificed for us," 1 Cor. 5 : 7. 
 
 21. As they did eat ; the Passover, 
 after the washing of the disciples' feet, 
 John 13 : 11, IS. ' Luke (22 : 19-^3) gives 
 an account of the institution of the 
 Lord's Supper before that of pointing 
 out the traitor ; the latter is but a pass- 
 ing notice ; the position of the former 
 was probably decided by the mention of 
 the lirst cup of wine. Both Matthew 
 and Mark place the supper afterward. 
 Shall betray me. One of you will 
 deliver me up into the power of my 
 enemies. 
 
 22. Exceeding sorrowful. Great- 
 ly distressed at this terrible announce-, 
 ment. Began every one. Each one 
 (Judas of course excepted), in anxiety 
 and amazement began to ask, " Lord, is 
 it I?" 
 
 23. From the full account of John, we 
 learn that Peter beckoned to John, who 
 was leaning on Jesus' breast, requesting 
 him to ask privately, who it was of 
 whom he spoke. John did so, and Je- 
 sus gave him a sign by which he might 
 know the traitor namely, he to whom 
 he sliould give a sop or morsel. He 
 that dippeth his hand with me. 
 
A.D. 30. 
 
 MATTHEW XXVI. 
 
 357 
 
 he answt'red and said, '" Pie that dippeth his hand 
 
 24 with me in the dish, the same shall betray me. The 
 Son of man goeth " as it is written of him : but 
 " woe unto that man by whom the Son of man is 
 betrayed ! It had been good for that man if he 
 
 25 had not been born. Then Judas, which betrayed 
 him, answered and said, Master, is it I ? He said 
 unto tliem. Thou hast said. 
 
 "Ps. 41. 9; Lk. 22. 
 
 21 ; John 13. 18. 
 ' Ge. 3. 15 ; V». 22 ; 
 
 Is. ch. 53: Dan. 
 
 9. 26. 
 ' ch. 27. 3-5 ; John 
 
 17. 12; Ac. 1.16- 
 
 20. 
 
 2G 
 
 Jesus institutes the LonVs Supper. ""Mk. 14. 22; Lk. 
 
 ^^ 22. 19; 1 Cor. 11.. 
 
 I' AND as they were eating, Jesus took bread, and 23-25. • 
 
 More exactly. He that dipped, etc. Per- 
 ><)ii.< crften expressed their afiection to 
 dllurs by presenting them with dipped 
 hrcad, etc. Heuce this act of Je.sus 
 iniiiht easily be misunderstood. The 
 ri<;ht hand was used at the table, instead 
 ol spoons aud forks; the hands being 
 wa.~hed before and after eating. We 
 may suppose the answer recorded bj' 
 .Mark (14 : i-U) to have been first given ; 
 then the sign to John, while the several 
 disciples continued to ask, "Is it I." 
 Having dipped his hand in the disli with 
 Judas and given him tlie soi>, he i-e]>Ues, 
 *' He that dipped," etc. In the dish. 
 Of sauce prepared of dates, tigs, and sea- 
 ."^oning, which was of brick color, repre- 
 ^enting the clay and brick of Egypt. 
 Into this they "dipped their bread aud 
 bitter herbs. This pertained to the 
 Passover, from wiiich it is evident the 
 Lord's Supper had not commenced. One 
 (lisli may have beeu used, hut more 
 probably there were several. Judas was 
 ))robably near Jesus, using the same 
 disli. The language in Mark 14 : 18, ~0, 
 seems to imply this. The replies of our 
 Saviour seem to have been better un- 
 derstood by Judas than by the othei-s ; 
 for wlien Judas went out, no one appears 
 to liave understood the intent of our 
 Lord's language to him, John 13 : 28, 29. 
 The object of Jesus was not to expose 
 the traitor, but to give him all necessary 
 warning against committing so terrible 
 a crime. 
 
 24. Goeth as it is written. The 
 Messiah goeth in the path of humiliation 
 and suffering to death, as it is written of 
 liim in such prophecies as Isa. 53 : 4-12 ; 
 Dan. 9 : 26 ; Zech. 12 : 10 ; 13 : 7. Woe 
 unto that man. Though his death 
 was accordint; to God's purpose,and fore- 
 told by ancient prophets, yet his be- 
 trayer and murderers were without ex- 
 cuse. Acts 2 : 22-24. The woe upon the 
 
 traitor points him out as an object both 
 of pity and of wrath. The terrible con- 
 sequences of his guilt are unutterable : 
 it were good if he had never had an ex- 
 istence. His very being Mill be a curse 
 to him. The original is peculiar. It v;e7-e 
 good for him, if that man had not been 
 bm-n. As in the whole tmnsaction, so 
 here the language is pointed in respect 
 to Judas, yet general and somewhat in- 
 delinite as to the other disciples. 
 
 25. Then Judas. Rather, And Ju- 
 das. Following this and other tilings 
 recorded by the other evangelists, Ju- 
 das last of all, from a sense of guilt and 
 lest he should be considered that man, 
 the betrayer, with feigned sorrow, yet 
 doubtless somewhat troubled, asks, 
 Master, or Bahbi, is it 1/ Notice, 
 while the others address him Lord, ver. 
 22, Judas, colder aud more formal, calls 
 him JRabbi, an honorary title of a Jewish 
 teacher or doctor. Thou hast said. 
 The object of the verb, according to He- 
 brew idiom, is understood. Thou hast said 
 it, it is as thou hast said ; a form of an 
 affirmative answer common among the 
 Jews. Matthew alone records the ques- 
 tion of Judas and the reply of Jesus. 
 Jesus may have spoken in an undertone, 
 since his reply seems to have been heard 
 only by Judas himself, John 13 : 18. His 
 evil nature is thoroughly aroused when 
 he finds that Jesus not only knows his 
 treachery, but plainly tells him of it. 
 Satan takes possession of tlie heart pre- 
 pared to receive him, and Judas in bit- 
 terness hastens forth from the company 
 where he can feel no longer at home into 
 the congenial darkness without, to exe- 
 cute his treacherous plan, John 13 : 27- 
 30. Hence he was not present at the 
 institution of the Lord's Supper. See 
 ver. 23. 
 
 26-30. Institution of the Lord's 
 Sttpper, Mark 14 : 22-26 ; Luke 22: 
 
358 
 
 MATTHENN' XXVI. 
 
 A.D. 30. 
 
 blessed it, and brake it, and gave it to the disciples, 
 27 and said, Take, eat ; this is my body. And he took 
 
 19 20. The supplemental character of 
 JoWs Gospel e.sLplaiiis his silence in re- 
 gard to the institution of this ordniauce. 
 Its fourth account, though wanting u\ 
 the fourth Gospel, is suppUed by Faul in 
 1 Cor. 11 : 2;i-:itJ. . 
 
 26. As they were eating, ihis is 
 in harmony witu tiie suppo^^itiou that 
 Judas was not present at the supper. See 
 on vers. 23, 25, and John 13 : 30. The 
 time here indicated was probably very 
 soon after. 
 
 These words show that the supper wa? 
 instituted while they still reclined at the 
 Passover table; but they do not teach 
 that the Lord's Supper was grafted on 
 the Passover, or sprang out from it. The 
 supper was not instituted at the Pass- 
 over because it was in any way con- 
 nected with it, but because the Passover 
 night immediately preceding his suffer- 
 ings was the best and fittest time for 
 its institution. It wa5 entirely distinct, 
 a new ordinance of the new dispensa- 
 tion. The Passover was sacrificial, the 
 Lord's Supper is not; Christ has been 
 otifered once for all. The former was 
 national and observed by families, the 
 latter is intrusted to the church, and is 
 emphatically a church ordinance. The 
 one was commemorative of a temporal 
 deliverance, yet pointing to the great 
 Paschal Sacrifice of Christ ; tlie other 
 commemorates what Christ in his suffer- 
 ings and death has done for his follow- 
 ers, yet points to him as a livinac Savior, 
 absent for a time, but who will come 
 again without sin unto salvation. 
 
 Took bread. Took a loaf or thin 
 cake of unleavened bread, which was 
 . before him. The one lortf points to the 
 one body of Christ which has been of- 
 ' ferei uo, and to the oneiw^s of his fol- 
 lowers with him, forming " one loif, one 
 bo:lv," I Cor. 10 : 10, 17. Blessed it. 
 It is not in the original. He blessed 
 God and invoked the divine blessin":; 
 Luke and Paul sav, he fjave thnnkx. The 
 two verbs exnlain each other and amount 
 to th3 same thing. The sfivina: thanks 
 was blessiu'; God. and both were a bless- 
 ing of the bread and a settins: it anartto 
 a sacred n-e. Compare eh. 14: 19 and 
 note, and John 6 : 11. Brake. This 
 renresented his body broken on the 
 cross, the wounds and sufferings of 
 
 deatli. Hence hreakiiuj of the bread is 
 essential to the true idea. Cutting it is 
 a perversion. The ordinance was even 
 called, " the breaking of bread," Acts 
 2 : 42. Gave to the disciples. The 
 Apostles were the represeutaiives of 
 that one body the churcli ; hence they 
 alone partooii, because it was an ordi- 
 nance of that one body. The Lord's 
 Supper is a church ordinance, 1 Cor. 11 : 
 20, 33. Take, eat. Signifying not 
 only that Jesus is liimself the spiritual 
 bread to them, but also that they in re- 
 ceiving and eating it accept of him and 
 his atonement by faith. Thus we com- 
 mune in this ordinance with Christ, and 
 through Christ we indirectly commune 
 with one another, 1 Cor. 10 :' 16, 17. The 
 language. Take, eat, as well as, DrUik ye 
 rt?/,"seems to imply that Jesus did not 
 himself partake. Indeed, the whole ac- 
 count is in harmony with such a view. 
 There really conld be no significance in 
 Jesus partaking of that which repre- 
 sented his own" body and blood. They 
 were offered for others ; he himself 
 needed no offering. 
 
 This is my body. Luke adds, 
 " which is given for yon ; this do in re- 
 membrance of me." Not literally my 
 hodif ; for Jesus was present in his body, 
 and the broken bread was visibly not a 
 part of it. So also in Paul's account, 
 who declares that he received it from 
 the Lord, and is therefore of the highest 
 authority. Jesus says, " This cup is the 
 New Testament in my blood," 1 Cor. 
 11 : 35 ; so al-^o Luke 22 : 20. If this 
 broken bread was literally Christ's body, 
 I then "This cnn," etc. means. This ma- 
 j terial cnn, (not the wine in it), is the 
 j actual New Testament or covenant. The 
 i latter so evidently demands a figurative 
 ; or symbolic meanino: that Maldonatus, 
 I the Jesuit commentator, conld meet 
 I the difliciiltv only by impiously setting 
 himself un asjainst the inspired penman, 
 and declaring that Christ never uttered 
 these words. The verb is, in the ex- 
 pres.=;ion, Thix U my hodn, unon which 
 ! panists have laid so much stress in ad- 
 vncatinfc the doctrine of transubstantin- 
 tion, belonsrs only to the Greek transla- 
 tion of our Savior's lanarnaffc, thonsrh it 
 was implied in Aramaic, the lane:ua<je in 
 which our Savior spoke. Similar e.x- 
 
A.D. 80. 
 
 MATTHEW XXVI. 
 
 359 
 
 the cup, and gave thanks, and gave it to them, say- 
 
 pressions are, however, found in all lan- 
 truages, and with no doubtful nieanini^. 
 Thus, Joseph in cxplaiuiui;- the dream of 
 Pharaoh saj's, " The seveii good kiue are 
 seven years," Gen. 41 : ao. They signi. 
 tied or represented seven years. So also 
 " The i!:ood seed are the children of the 
 kingdom" (ch. V6 : 38) ; " that rock was 
 Christ " (1 Cor. 10 : 41) ; " Agar is Mouut 
 Sinai" (Gal. 4 : 2.5), and many .-iniilar ex- 
 pressions. So also Jesus calls himself a 
 door (John 10 : 9), a vine (John 15 : 1), 
 a star (Kev. 22 : 16). He also spoke of 
 the temple of his body, John 2 : 19, 21. 
 No one would for a moment take such 
 language literally, but emblematicallj'. 
 So "the bread represents his body, is an 
 emblem of it. Or, turning our minds 
 from the verb to the twothings com- 
 pared, we may say that as Christ is spi- 
 ritually and figuratively a door, a star, a 
 vine, or a temple, so his body is figura- 
 tively and spiritually the bread of life. 
 Thus, in this part of the ordinance 
 Christ is represented as the sustenance 
 of his ])cople. The doctrine of transub- 
 stantiation, therefore, finds no basis in 
 this passage ; it is contrary to its plain 
 meaning as well as to common sense. 
 
 27. A cup. Including the wine 
 which it contained. I'robalily the wine 
 mixed with water, used at the Passover. 
 "The common wine of Palestine is of 
 red color. Such was the wine used at 
 the sacrament, as it would seem both 
 from the nature of the case and from 
 the declaration. This is my blood." — 
 L. CoLEMAX, D.D. Some hold that it 
 was unfermented wine, since nothing 
 fermented Avas permitted at the feast. 
 But of this there is wanting proof. 
 The Jews in Palestine now use fer- 
 mented wine at the feast, but if any 
 wine is found to be nmning into ace- 
 tous fermentation, it is removed. Dr. 
 C. V. A. Van Dyck, who has resided for 
 more than a quarter of a century in 
 Svria, savs (BibUothcca Sacra, vol. xxvi. p. 
 170) : "In Svria, and as far as I can learn 
 in all the East, there is no wine pre- 
 served imfermcnted; .... they could 
 not keep crape-juice or raisin-water un- 
 fermented, if they "would ; it would be- 
 come either wine or vinegar in a few 
 days, or go into the putrefactive fer- 
 mentation. ... At the Passover, only 
 fermented wine is used. As I said be- 
 fore, there is no other, and therefore 
 
 they have no idea of any other." Dr. 
 Van Dyck is decided in the opinion that 
 such a thing as unfermented wine never 
 has been known in Svria. 
 
 According to the highest critical au- 
 thorities, this should read a cup. But 
 whether we have the definite or indefinite 
 article, we must beware of falling into 
 the error of supposiiig that it was one of 
 the Passover cups. The wine w\as doubt- 
 less that used at the passover; but it 
 was ii cup of a new ordinance and of a 
 new dispensation. We must not supjiose 
 that Jesus slavishly followed the tradi- 
 tion of the elders in celebrating the Pass- 
 over. 
 
 Gave thanks. The same act as per- 
 formed over the Ijread. He praised God 
 for it, set it apart to a sacred use, there- 
 by blessing it. Hence it is called the 
 cup of hJessing, 1 Cor. 10 : 16. From the 
 Greek \erh, eucJinrhteo, to give thanks, 
 the ordinance has been called ihe eiicha- 
 risi. So also it has been called ihe com- 
 ntnnicm, because in it there is a com- 
 munion or partaking emblematically of 
 the body and blood of Christ, 1 Cor! 10: 
 16, 17. The latter name is objectiona- 
 ble, becaiise it conveys mere Christian 
 fellowship too prominently to most 
 minds. The former conveys too solely 
 the idea of a thank-oflFering. Better 
 call it by the names inspiration has 
 given, either The breaking of bread (Acts 
 2 : 46), or, better still, the more compre- 
 hensive title. The Lord's Siippe?- (1 Cor. 
 11 : 20), to which latter title the fonner 
 seems to have given waj'. The Romish 
 names 3faxs, and Sigh J/a-svs-, the latter 
 being sung or chanted, is without any 
 scriptural foundation or authority. 
 
 Drink ye all, etc. That is, Thinh- 
 all ye of it. Mark adds, " They all drank 
 of it." The all is noticeable, as con- 
 nected with the cup only ; the fact may 
 be used against the popish custom of 
 j withholdiiig the cup from the people. 
 I The Apostles were the representatives 
 i of the church ; the entire membership 
 j of the church are, therefore, to drink of 
 j the cup. As has been remarked by Ben- 
 1 gel, "If one kind were sufficient, it is 
 the cup that should be used. The Scrip- 
 ture thus speaks, foreseeing (Gal. 3 : 8) 
 I what Rome would do." In receiving 
 the cup we signify our faith in the effi- 
 cacy of that blood which cleanseth from 
 all sin, the acceptance of the atonement 
 
:160 
 
 MATTHEW XXVI. 
 
 A.D. 30 
 
 28 ing, Drink ye all of it ; for this is my blood of the 
 New Testament, which is shed for many for the re- 
 
 29 mission of sins. But *i I say unto you, I will not i Mk. 14. 25 ; Lk. 
 drink henceforth of this fruit of the vine, ■■ until , ac^io 41 
 that day when I drink it new with you in my Fa- 
 
 made and the redemption procured. 
 And as blood !~tood for life (Lev. 17 : 
 11, 14), so we by faith receive Christ as 
 our life, his life 'as our life. For a beau- 
 tiful illustration, see the language of 
 our Savior in John 6 : 53-.'5S. 
 
 "28. For. Tlie reason is now given 
 for receiving the cup. This is my 
 blood. This represents and is an ein- 
 iilem of my blood. Of the New Tes- 
 tament, or, my blood of the covenant, 
 of the Gospel dispensation (the condi- 
 tions, promises, and pledges of salva- 
 tion), Jcr. 31 : 31 ; Heb. 8 : 7-13. In 
 contrast to tlie blood of the old di-jieu- 
 .-ation, of wliicU that of the Passovor, of 
 course, formed a part. The blood of tlie 
 old covenant was the blood of lambs, 
 •lives, goats, and bulls, Exod. ~4 : 8; 
 Heb. 9 : 18-32. Tlie blood of the new 
 covenant is the blood of Christ, of which 
 the wine of the cup is an eml)lem, Heb. 
 '.t : 11, 13, 34-2iJ. As the former cove- 
 nant was made, dedicated, and its bless- 
 ings secured by tlie blood of beasts, so 
 the latter was procured and c<tal)lished, 
 and its blessings secured to all believers 
 through the blood of Christ. The former 
 by '///>cf, tlic latter by the reaUty ; but 
 l)otli by the shedding of blood. In re- 
 ceiving' the cup, therefore, we openly 
 acce;>t this covenant. 
 
 Which is shed. Though before his 
 sutferings, yet Jesus, by anticipation, 
 spi-aks of it as virtually accomplislied. 
 Formally. Great multitudes. In this 
 ])lacc, in connection with the Lord's 
 [Supper, mauij are those to whom his 
 : blood is rendered efficacious through 
 faith. The relation of Christ's atone- 
 ment to all men is presented in 1 Tim. 
 3 : 6, and similar yjassages. Sec on ch. 
 •.iO : ■iS. Thus, the wine poured forth re- 
 presents Clirist's death as sulistitution- 
 ary for many, in their behalf, in their 
 stead. The remission of sins. Omit 
 the article. In order to forgiveness of 
 sins. Bemissio/i of sin^ is the freeing of 
 one from the guQt and consequences of 
 sin, hence pardon, forgiveness. Christ's 
 death was, therefore, a sacritice, propiti- 
 atory and expiatory in its nature. Com- 
 pare Isa. 53 : 5 ; Rom. 3 : 24, 35 ; Eph. 1 : 7. 
 
 ,9. I will not drink henceforth. 
 
 Emphatic, / inll in nowise, etc. These 
 words he had uttered at the Passover, 
 Luke 33 : 16, 18. He repeats them at 
 the Supper. They are not inconsistent 
 with the supposition that Jesus himself 
 did not partake of the bread and wine 
 of the supper. See on ver. 36. Instead 
 of saying dctinitely this cup, he says gene- 
 rally," this fruit of the vine. He had 
 just previously drank of it for the last 
 time with tlierii ; now he takes the cup, 
 gives thanks, hands it to them, com- 
 manding all to drink, saying that from 
 this time onward he will not drink it till 
 he drinks it with thein, fresh and of a 
 ditl'erent kind, in the kingdom of his 
 Fatlicr. T/iis fruit of the vine, however, 
 includes the cup, and must have referred 
 to the wine in it as a beverage. Hence 
 it is worthy of notice that, though he had 
 said. This' is mij blood, he yet si)eaks ge- 
 nerally of the wine as this fruit of tlie 
 vine. " No change had taken place. 
 
 The phrase also affords an argument 
 against the use of the various forms of 
 domestic and adulterated wines at the 
 Lord's Supper. It should be the fruit 
 of the vine. Whether it better be fer- 
 mented, or unfermented, is a question 
 worthy of attention. Although there is 
 no proof that unfermented "wine was 
 used at the Passover (see on ver. 37), yet 
 it was more in accordance ■with its spirit 
 and nature, as the fea^^t of nnkaroutl 
 bread. And in the Lord's Supper unfer- 
 mented wine is in the truest and most 
 literal sense the fruit of the viiif, and an- 
 swers to the idea of fresh/iess implied in 
 7ieii\ immediately following. Such con- 
 siderations, together with the present 
 state of society, and of the temperance 
 question, incline me to prefer unfer- 
 mented wine at the Lord's table. 
 
 New. The word in the original con- 
 veys not only the idea of freghness,hat also 
 of a 7iew kind, and of superior exeellence. 
 Thus, this fruit, etc., and new, are in 
 contrast. Jesus will not drink of the 
 earthly beverage, which is an emblem of 
 his death, tliougli also of the life of liis 
 people; but he will drink of that wliieli 
 is the result of his death, and whicli all 
 
A.D. 30. 
 
 MATTHEW XXVI. 
 
 361 
 
 30 tiler's kingdom. ' And when they had sung an 
 hymn, they went out into the mount of Olives. 
 
 Tlie scattering of the disciples and Petefs denial fore- 
 told. 
 
 31 THEN saith Jesus unto them, * All ye shall " be 
 
 « Mk. 14. 26 ; Eph. 
 5. m ; Col. .3. 16. 
 
 ' Mk. 14. 37 ; John 
 13. 36-38; John 
 16. .32. 
 
 " ch. 11. 6. 
 
 his followers shall share with him ; not 
 of the earthly type, but of the heavenly 
 reality. Thus, the new wine poiuts to 
 the f elieity of the glorified state, the bliss 
 of eternal life, which shall be enjoyed 
 and celebrated at the marriage supper of 
 the Lamb. The cup points to the life 
 given for his people ; the new wiue, to 
 that gloritied life obtained for them, Rev. 
 19: (]^9; 23: 2. 
 
 This verse also shows that the ordi- 
 nance not only looks back to the death 
 of Christ, but also forward to the estab- 
 lishment of his gloritied kingdom. Paul 
 more exactly defines its future limit and 
 prospect by the words, till he come, 1 Cor. 
 11 : 26. The ordinance is thus confined 
 to the church during the absence of the 
 Lord. It is an ordinance of the garth, 
 not of heaven. When he comes to be 
 present with his gloritied people, they 
 will have the reality, and will not need 
 the emblems, either to remind them or 
 to aid their faith. Jesus probably now 
 utters that memorable discourse and 
 prayer recorded by John in ch. 14-17. 
 
 30. Sung a hymn. A fitting close of 
 the supper. This is the only recorded 
 instance of singing by Jesus and his dis- 
 ciples. After an ordinance emblematical 
 of his complete and perfect work, and 
 after his consoling discourse and affec- 
 tionate prayer, in all of which he seems 
 to have viewed the work in its full ac- 
 complishment, he could well sing with 
 his disciples a hymn of praise. In the 
 original, a single word is used, literally 
 Jiavitig hymned, haring aung hymns, or 
 praise, or psalm/i, the word by no means 
 limiting it tea single hymn, or compo- 
 sition. It is very commonly supposed 
 that they sung or chanted Psalms 11.5- 
 118, which were said to be used at the 
 close of the Passover. Of this, however, 
 we have no means of determining. The 
 ordinance is one of mingled solemnity 
 and joy. 
 
 This is a fitting place to refer to the 
 relation between the two ordinances 
 Christ has intrusted to his church. In 
 order of time, Baptism first, the Lord's 
 Supper after. See on the various pas- 
 
 sages relating to baptism. In relation to 
 individuals and churches, baptism is the 
 initial rite, the Lord's Supper the memo- 
 rial, covenanting, and communing rite of 
 those initiated by baptism. The former 
 to individuals separately, and but once ; 
 the latter to individuals assembled in 
 church relations, and oft-repeated. The 
 one is a profession of faith, a putting on 
 Christ; the other the renewed vows and 
 confession of the soul in Christ, and 
 living on Christ. Again, baptism points 
 to our burial into Christ's death; the 
 Lord's Supper, to our living by Christ's 
 life. The former is a symbol of our new 
 birth ; the latter, of the sustenance of our 
 new life. The one shows how we are 
 made one in Christ ; the other, how we 
 are continued one in him. Thus, in 
 whatever way we may view these ordi- 
 nances, the former precedes the latter. 
 Baptism is in its nature and in its divine 
 arrangement a prerequisite to the Lord's 
 Supper. Faith, or a regenerate state, 
 which is presupposed by baptism, and 
 an orderly walk (2 Thess. 3 ; 6) are also 
 prerequisites. 
 The Mount of Olives. See on ch. 
 
 21 : 1. Jesus passes out of the city, 
 down the deep gorge on the eastern side, 
 crosses the Kedron, about where a small 
 bridge now spans the dry channel, to a 
 gro\-^e at the foot of the Mount of 
 Olives, named Gethsemane, where he was 
 wont to resort with his disciples, Luke 
 
 22 : 39 ; John 18 : 2. He goes thilher to 
 enter upon his sufferings,' and to be be- 
 trayed to his enemies. 
 
 81-3.5. The scattering of the dis- 
 ciples AND PeTEK'S denial FORE- 
 TOLD, Mark 14 : 27-31 ; Luke 22 : 39 ; 
 John 18 : 1. Compare Luke 22 : 31-38 
 and John 13 : 31-38. It is very common- 
 ly supposed that these four accounts 
 refer to the same conversation. It 
 seems very difficult to reduce them to 
 any sort of harmony. The circumstances 
 and time seem to "be different. The scene 
 in Matthew and Mark is on their going 
 out to the Mount of Olives ; that in Luke 
 and John while they were still in the 
 upper room. It seems more natural and 
 
302 
 
 MATTHEW XXVI. 
 
 A.D. 30. 
 
 offended because of me this night ; for it is written, 
 " ' I will smite the shepherd, and the sheep of the 
 
 32 flock shall be scattered abroad.' But after >' I am 
 risen again, ^ I will go before you into Galilee. 
 
 33 Peter answered and said unto him, Though all 
 men shall be offended because of thee, " yet will I 
 
 34 never be offended. Jesus said unto them, '' Verily 
 I say unto thee, That this night, before tlie cock 
 
 « Zcf. 13. 7. 
 
 > (11. IG. 21; 20. 19. 
 
 '■ oil. -i^i. 7. 10, l(i; 
 
 Mk. 14. 28: 16. 
 
 T; John 21. 1. 
 »Ps. 17. 5; Pro 28. 
 
 2t) ; Piiil. 2. 3. 
 "Mk. 14. 30; Lk. 
 
 22. 34; Jolm 13. 
 
 in perfect harmony with tlie four narra- 
 tives to suppose that Jesus twice inti- 
 mated Peter's denial ; the ttrst after the 
 departure of Judas, related by Luke and 
 John, and the second an hour or two 
 afterward, as they were going to the 
 Mount of Olives, related by Matthew and 
 Mark. See author's Harmony on § 109. 
 31. Then. As they weut out. AH 
 ye. The eleven apostles. Offended 
 because of me. Literally, Offended in 
 lite ; not at me, but in nie, as the occasion 
 or ground of their disafl'ection and 
 doubt, so far as to desert liim, ver. 5(3. 
 For it is written. In Zech. 13 : 7. 
 The quotation which follows conforms 
 quite closely to the Septuagint version 
 of the Old Testament, and expresses the 
 thought of the original Hebrew. Jesus 
 quotes this prophecy, thereby intimating 
 that a suffering Messiah was in accor- 
 dance with the purposes of God, and 
 that in connection with it his followers 
 should be scattered. He (|Uoted it also 
 for tlieir sake ; doubtless tliey pondered 
 it duriug those days of darkness. I 
 win smite. God is said to smite Je- 
 sus, since lie both permitted and pur- 
 posed it ; he gave him to be smitten, 
 John 3 : 16 : Acts 2 : ','3. The shep- 
 herd. The Messiah, the great shepherd 
 of the sheep (Heb. 13 : 20), spoken of 
 immediately after as my fellow (Zech. 
 • 13 : 7), a fellow-ruler, "the king of 
 kings, and an equal, Phil. 2 : 6. In Zech. 
 11 ; 8-13, it was foretold that he should 
 be rejected and sold, and in V2 : 10, that 
 he should be pierced. ShaU be scat- 
 tered. A strong and authoritative as- 
 sertion. Their scattering implied that 
 they were offended in him, disaftccted in 
 their faith, discipleship, and thoughts of 
 him, Luke 'H : t?l. 
 
 3}. I will go before. As a shep- 
 herd. In accordance witii the remainder 
 of the verse iu Zechariah, " And I will 
 turn mine hand upon thelittleones." It 
 does not imply that he woukl not appear 
 to them previous to meeting them in 
 
 Galilee; but rather that, rising before 
 their return thither, he would again col- 
 lect the flock, and go before them to 
 Galilee, ch. '~8 : 7, 10; Luke 24 : 33-36. 
 For the fulttUment of this promise see 
 ch. ^'8 : 16; John 21 : 1 ; 1 Cor. 15 : 6. 
 
 33. Peter answered. Impulsive and 
 self-conlideut, Peter is the lirst to speak. 
 He speaks not uow, as frequently', as 
 spokesman of the apostles, but for him- 
 self, arrogating a courage and devotion 
 above his associates. Though all 
 men. Omit tiieti. Notice the >lrength 
 of liis self-reliant assertion, T/io/i/// all 
 (the rest), or even more strongly, all 
 (every one) nhould be offended. Jesus had 
 said, if lis night; but he asserts, 1 will 
 never be offended. Peter had been be- 
 fore warned of his defection and denial, 
 Luke 22 : 31-34. The second warning 
 arouses him to the strongest assertion. 
 His self-sufficiency and arrogance found 
 an antidote in his fall, and seem to have 
 been alluded to by Jesus after his resur- 
 rection, at the Sea of Galilee, "Simon, 
 son of Jonas, lovest thou me mure than 
 these 1"' John I'l : 2. 
 
 34. Jesus replies with the solemn and 
 authoritative liesiinning, "Verily, I say 
 unto you." This night. As in verse 
 31, and in oitposition to the J trill never 
 of Peter. Before the cock crow. 
 A foek, etc. So in the (^tber Gospels the 
 iudetinite article is used, which is in har- 
 mony with the supposed scarcity of this 
 fowl. Fowls are very abundant in the 
 cast at the present day. Later Jewish 
 writers affimi, though not always con- 
 sistent witli themselves, that the inhabi- 
 tants of Jerusalem, and the priests 
 everywhere, were forbidden to keep 
 fowls, because they scratched up unclean 
 worms. But even if this were so, the 
 Roman residents, over whom the Jews 
 could exercise no power, might keep 
 them. Mark says, "Before the cock 
 crow twice." The first about midnight ; 
 the second about three o'clock. The 
 latter more genenilly marked time, and 
 
A.D. 30. 
 
 MATTHEW XXVI. 
 
 363 
 
 35 crow, thou shalt deny me thrice. Peter said unto 
 
 him, "^ Though I should die with thee, yet will I not c pro. as. 14 ■ 
 deny thee. Likewise also said all the discij^les. Cor. 10. 12. 
 
 The agony in Getlisemane. 
 
 36 ^ THEN Cometh Jesus with them unto a place 
 called Gethsemane, and saith unto the disciples. Sit 
 
 37 ye here, while I go " and pray yonder. And he took 
 with him '' Peter and the two sous of Zebedee, and 
 
 •" Mk. 14. 32 ; Lk. 
 
 22. 39; John 18. 
 
 1. 
 ' Heb. 5. 1. 
 ' ch. 4. 21 ; 17. 1. 
 
 was the one meant when oiilj' one cock 
 crowine", as here, was mentioned. The 
 expression, therefore, means the same in 
 both Gospels. Deny me. Deny tliat I 
 am your Lord and Teacher, and tliat you 
 are, or ever have l)cen, my disciple ; dis- 
 own me. Thrice. Emphatic in the ori- 
 ginal, thrice deny me. Thus, lie who ex- 
 alted himself the highest should be 
 abased the lowest. 
 
 3.5. This reply of Jesus leads Peter to 
 make a still stronger assertion, that he 
 would die with him rather than deny 
 him. In this Peter showed his strong 
 self-will and self-conlidenee. The rest 
 of the disciples catch his spirit and 
 words, and join in like declarations. 
 Such warnings should have put Peter 
 and the other apostles on their guard, and 
 led them to depend humbly on God ; but 
 they seem to have had the opposite effect 
 of arousing their spiritual pi-idc, and a de- 
 pendence on their own will and strength. 
 
 36-46. The agony of Jesus in Geth- 
 semane, ]\Iark 14 : 32-42 ; Luke 23 : 40- 
 46 ; John 18 : 1. 
 
 36. Then cometh he. Tlieincideut 
 just related occurred while they were on 
 their way to tlie Mount of Olives, ver. 
 30. A place called Gethsemane. 
 This was a garden, an orchard, or olive- 
 yard, according to John, where he was 
 wont to retire, Luke 22 : 39. Oeth.temane 
 means ^' oUve-2iress,^'' a name seemingly 
 prophetic of Christ's agony, where he 
 trod the wine-press alone (Isa. 63 : 3), 
 without the city. Rev. 14 : 20. It was just 
 across the brook Kedron, about one half- 
 mile east from Jerusalem, at the foot of 
 the Mount of Olives. The modern gar- 
 den without doubt occupies the same 
 site, or a portion of it, possibly somewhat 
 smaller, being an inclosin-e of about one 
 third of an acre, and surrounded by a low 
 wall. In it are eight venerable olive-trees, 
 still green and productive, Itut so decayed 
 that heaps of stone are piled up against 
 their trunks to keep them from being 
 
 blown down. They were standing at the ' 
 Saracenic conquest of Jenisalem, a.d. 
 636, since the sultan receives a tax on 
 them, fixed at that time. But as all the 
 trees around Jerusalem were cut down 
 by Titus at the destruction of Jerusa- 
 lem (Josephus, Jeivish War, vi. 1, 1), 
 these olive-trees probably sprang from 
 the roots of those standing in the days 
 of our Lord. Thomson (Land and Book, 
 ii. 284) thinks that the ancient Gethse- 
 mane was situated in a secluded vale, se- 
 veral hundred yards to the north-east of 
 the modern one. There is much evi- 
 dence, however, in support of the pre- 
 sent locality. 
 
 The disciples. Really only eight, as 
 the eventsliowed, three being selected to 
 go further with him. Pray. In regard 
 to his sufferings, ver. 39. Yonder. A 
 little further on, probably in a more se- 
 cluded part of the garden, in a shady 
 retreat. Luke says, "About a stone's 
 throw;" that is, from a sling. Luke 
 makes no mention of the separation of 
 the three ; the stone's cast would seem to 
 accord better with the distance from the 
 eight than the ^^foncard a littW^ (Mark 
 14 : 3.5) from the three. It was now pro- 
 bably between eleven and twelve o'clock 
 at night, and within two days of the full 
 moon. 
 
 37. Peter and the tAvo sons of Ze- 
 bedee. Peter, James, and John (Mark 
 14 : 33), who witnessed his transfigura- 
 tion (ch. 17 : 1), are selected to be wit- 
 nesses of, and sympathizers in, his great 
 humiliation and agony in the garden. 
 The former scene was a preparative for 
 the latter. He who had j^rofessed such 
 an undying attachment to Jesus, and 
 the two wiio Mould sit on his right and 
 left hand, and said they were able to 
 drink of his cu]), ch. 20 : 20-23. Be- 
 gan to be sorrowful. Here com- 
 menced the passion, or sufferings of 
 Jesus, in the limited sense. Very 
 heavy. Deeply dejected, burdened iu 
 
364 
 
 MATTHEW XXVI. 
 
 A.D. 30. 
 
 38 began to be sorrowful and very heavy. Then saitli 
 he unto them, s My soul is exceeding sorrowful, 
 even unto death : tarry ye here, and '' Avatch with 
 
 39 me. And he went a li'ttie farther, and fell on his 
 face, and ' prayed, saying, "^ O my Father, ' if it be 
 possible, "' let this cup pass from me : nevertheless 
 
 40 " not as I will, but as thou wilt. And he cometh 
 unto the disciples, ° and findeth them asleep ; and 
 saith unto Peter, What ! could ye not watch with 
 
 e Ps. 69. 20 ; Is. 53. 
 
 3 ; John 12. 27. 
 >> Lam. 1. 12. 
 ' Mk. 14. 36: 
 
 2:>. 42 ; Hob; 
 " John 12. 27. 
 ' Heb. 2. 10, 
 
 9. 16. 22. 23. 
 m ch. 20. 22. 
 " ch. 6. 10; John 
 
 5.:30; 6.38; Phil. 
 
 2. 8 ; Heb. 5. 8. 
 ° Lk. 9. 32. 
 
 Lk. 
 
 18: 
 
 spirit. According to some, the word ex- 
 presses the sorrow of loneliness, wliicli 
 presses like a weight of lead upon the 
 soul. 
 
 38. Then saith he. The beginning 
 of his anguish has just been stated. 
 Anotlierstepin his overwhelming agonj' 
 is now brought to view. My soul. 
 Jesus liad a human soul; and tliis was 
 the scene of his agony. His emotional 
 nature was overwhelmed witli sorrow. 
 Exceeding sorrowful. Literally, en- 
 riroxed with grief, shut in, with sorrow 
 on every side. This was in view of the 
 connection of his sutferings and deatli 
 with sin. Even unto death. Theex- 
 tremest intensity ; deathly ; a little more 
 would be death itself. Compare Ps. 18 : 
 4, 5; .5.5 : 4; Jon. 4 ; 9. This language 
 points to sufferings in his human nature. 
 He had been before troubled in the an- 
 ticipation of his sufferings (John 12 : 
 27), nov\' he is overwhelmed with the 
 sufferings themselves. A body and soul 
 untaiuted, and unmarred by sin, must 
 liave been capable of endurance far be- 
 yond any of our sinful race. This en- 
 durance must have been far greatly in- 
 creased by the connection of the divine 
 with the human. Hence the .so/vow unto 
 death was beyond any thing that ever has, 
 or could be, experienced in this world 
 by any one of our fallen race. It was 
 beyond all human conception. He was 
 suffering for sinners, in their place. He 
 made their case, as it were, his own. 
 The horror and woe of the lost, and 
 the pangs of hell, were taking hold upon 
 him, so far as it wa< post^ible in his 
 state of innocence. Watch with me. 
 Keep awake to keep me company, and 
 act as a guard. The principal idea is 
 that of companionship and sympathy. 
 In great dangers it is a comfort to know 
 that friends are near us and vigilant, 
 even though unable to help us. 
 
 39. Went a little further. Mark 
 saj-s, "Went forward a little." Thus, 
 
 there were three companies : the eight, 
 the three, and the one. As the high- 
 priest entered the holy of holies alone, so 
 j Jesus must suffer alone. The disciples 
 , were probably as near to him as they 
 ' could bear. The glory of the transfigu- 
 ration doubtless iitted the three to be 
 nearer than tlie rest. Fell on his face 
 and prayed. Luke says he "kneeled 
 down." Doubtless he knelt first, and, 
 , as his agony increased, fell forward, as 
 Mark says,' "on the ground." The 
 posture was indicative of his extreme 
 humiliation and anguish. My Father. 
 He prays as the Son. If it be possi- 
 : ble ; that God's glory be respected and 
 displayed, and the world's salvation be 
 secured without this sufl'ering. This 
 cup. This bitter cup of anguish. Cnp 
 is a common figure of Scripture, some- 
 times representing joy (Ps. 1(5 : 5; 23 : 
 5; 116 : 13), and sometimes sorrow, Ps. 
 11 : 6; 75 : 8; Isa. 51 : 17; Jcr. r25 : 15; 
 Rev. 16 : 9. Not the cup of death, but 
 of prescTit overwhelming anguish ; for 
 to suppose him overwhelmed with the 
 dread of death, and praying for its re- 
 moval, is contrary to the spirit he had 
 ever manifested toward it, and to all his 
 declarations and prayers concerning it, 
 John 12 : 27, 28 ; chs. 14-17. Not as I 
 will. Not my will, but thine be done. 
 Wonderful faith and resignation com- 
 bined ! The will of Jesus, who was both 
 priest and victim, is swallowed up in the 
 divine will. As thou wilt was his rule, 
 not only of action, but also of \\\\\. 
 The words of the prayer vary sUghtlj' in 
 the different Evangelists, but with the 
 same import. 
 
 40. The disciples. The three. Find- 
 eth them asleep. Luke says they were 
 asleep from sorrow. Saith unto Pe- 
 ter. He who had been foremost in his 
 Ijrofessions and promises. What. Not 
 found in the original. Literally, So 
 could ye not, or coidd ye not then; were 
 ye so unable, not strong enough ? The 
 
A.D. 80. 
 
 MATTHEW XXVI. 
 
 366 
 
 41 liie one liour ? p Watch and prav, that ye enter not ■■ Mk. 14. 38: Lk. 
 into temptation. ^ The spirit indeed /s willing, but f\^^- ^•' *^P"- 
 the flesh is weak. ' Ro. ' r 18^25 ; 
 
 42 He went away again the second time, and prayed, ^'''' ^' ^^' *'' ^• 
 saying, O my Father, if this cup may not jjass away 
 
 48 from me, except I drink it., tliy wil' In' done. And 
 he came and found tiiem asleep again : for their eyes 
 were heavy. 
 
 44 And he left them, and went away again, and 
 
 prayed 'the third time, saying the same words. ' Lk. 18. 1 ; 2 Cor. 
 
 45 Then cometh he to liis disciples, and saith unto ^^- ^• 
 
 them. Sleep on now, and take your rest : behold, • ver.2; Jno.n. l. 
 ' the hour is at hand, and the Son of man is betray- 
 
 expression was one of mingled reproof 
 unci pity. One hour. An indetinite 
 bhort time, ch. 9 : 'i-J; 15 : 28; 17 : 18. 
 Some find here an intimation of the 
 length of the agony of Gethsemane. 
 
 41. Jesus reenjoins watchfulness, with 
 the addition of prayer, with special re- 
 ference to themselves, that they might 
 not fall under the power of temptation. 
 Their hour of trial was at haud, and 
 they needed both to watcli and also 
 l)ray, for they needed strength and grace. 
 The motive of the former injunction 
 was sympathy with him ; that of this is 
 tlieir personal preservation and safety. 
 
 Spirit— flesh. Your higher spiritual 
 nature is willing, but your lower animal 
 nature is feeble, worn, and tired, yield- 
 ing to the exhaustive weariness of anxi- 
 ety and sorrow. This was a kind apology 
 foV their slumbering, yet, at the !r.aine 
 time, an incentive for immediate watch- 
 fulness and prayer; for the weaker their 
 tlesh, the more they needed divine help, 
 and to be on their guard. Alford and 
 i^ome others suppose Jesus referred to 
 himself also : " At that moment he was 
 giving as high and preeminent examjjle 
 vt its truth as the disciples were afford- 
 ing a low and ignoble one. lie in the 
 willingness of the spirit — yielding him- 
 self to the Father's will to suffer and 
 die, but weighed down by the weakness 
 of the flesh ; they having professed, and 
 really having a willing spirit to. suffer 
 with" him, but, even in the one hours 
 watching, overcome by the burden of 
 drowsiness." The idea is beautiful and 
 tnithful, but the connection rather con- 
 tines the aoplication to the disciples. 
 
 42. If this cup may not pass. 
 f«/>( should be omitted, according to the 
 highest critical authorities. If t/dn can 
 
 not pass. The Father has heard him ; 
 and, according to as thou wilt, the pre- 
 sent agony must be endured. Hence 
 submission is the prominent idea of the 
 second prayer. 
 
 43. Returning a second time, Jesus 
 finds them sleeping; for their eyes 
 were heavy, weired down, burdened 
 with drowsiness. This implies that they 
 were not in a deep but in a drowsy 
 sleep. Mark adds that " they knew not 
 what to answer him." 
 
 44. The third time. The repetition 
 shows the intensity and continuance of 
 the agonJ^ Luke vividly describes it: 
 " His sweat was as great drops of blood 
 falling down to the ground ;" in large 
 drops, probably mingled with blood. So 
 Jesus suffered three assaults from Satan 
 in the wilderness. Paul also prayed 
 thrice, 2 Cor. 12 : 8. This has been er- 
 roneously called an unanswered prayer. 
 But it was answered in the highest sense. 
 The Father heard him always, John 11 : 
 42. The agony continued according to the 
 Father's wUl ; and the will of the Father 
 was one with that of the Son. The an- 
 gel appearing and strengthening him, 
 (Luke ti2 : 43), was also in answer to his 
 prayer; similar to the Lord's answer to 
 Paul's repeated petition, 2 Cor. 12 : 9. 
 This agony also did pass away, and in 
 composure he gave himself up to his be- 
 trayer, and went calmly to the hall of 
 judgment. This endurance and triumph 
 over the agony of the garden was a pledge 
 and foretaste of full and final victory. 
 
 4.5. Sleep on now. Sleep the re- 
 main ing time, and take your rest! The 
 exact meaning of these words has been 
 much discussed. Some suppose they 
 were spoken in mournful irony ; but 
 such a view is decidedly unnatural. 
 
366 
 
 MATTHEW XXVI. 
 
 A.D. oO. 
 
 46 ed into the hands of sinners. Rise, ' let us be going : 
 behold, he is at hand that doth betray me. 
 
 Jesus hctrayed a/ul made prisoner. 
 
 47 AND " while he yet spake, lo, Judas, one of the 
 twelve, came, and with him a great multitude with 
 swords and staves, from the chief priests and elders 
 
 Lk. 9. 51 ; 12. .50. 
 
 Mk. 14. 43; Lk. 
 22. 47; John 18. 
 3; Ac. 1. 16. 
 
 Otliers suppose a que.sti()ii, l)o ye deep, 
 etc. 't whifh is admist<il)k'. But it is bet- 
 tff to take them with Aars ( liih. World, 
 Oct., 1895, p. 297 f.) as an exclauiation 
 of pain or grief: iS'o then you nrc sleeping 
 and taking rest! a .striking eontra.-it to the 
 conflict through which he had passed, 
 and to his previous exliortation," Watch 
 and pray." This rcndfring avoids 
 sonie objections to otiier translations. 
 The hour. Of his sutt'eriiigs })y the 
 hands of men. Is betrayed. iSofaras 
 the act of Judas was concerned, and to the 
 mind of Jesus, who beht-ld the whole as 
 actually accomplished. Hands of sin- 
 ners. The Jews and the Gentiles, lie 
 was beti-ayed by Judas, and delivered up 
 to the Jewish rulers, and by them be- 
 trayed and delivered up to the Roman 
 authorities, ch. 20 : 18, 19. 
 
 46. Rise. Awake, arise. The word 
 in the original includes the idea of rous- 
 ing from sleep. Not to escape danger, 
 but to meet it. Behold, he is at 
 hand. Look, see, he is at hand. The 
 whole verse is a vivid picture of great 
 earnestness and haste. "As I sat be- 
 neath the olives, and observed how very 
 near the city was, with what perfect ease 
 a person could survey at a glance the en- 
 tire length of the eastern Vail, and the 
 slope of the hill toward the valley, I 
 could not divest myself of the impres- 
 sion that this local peculiarity should be 
 allowed to explain a passage" in the ac- 
 count of our Savior's apprehension. 
 Every one must have noticed something 
 abrupt in his summons to the disciples : 
 'Arise, let us be going ; see, he is at hand 
 that doth betray me,' Matt. 26 : 46. It 
 is not improbable that his watchful eye 
 at that moment caught sight of Judas 
 and his accomplices, as they issued from 
 one of the eastern gates, or turned 
 round the northern or southern comer 
 of the walls, in order to descend into 
 the vallev. Even if the night was dark, 
 he could have seen the torches which 
 they carried," John 18 : 3.— Dr. Hack- 
 jiTT, Scripture lllustrcUions, p. 266. 
 
 47-56. Jesus is betrayed and madk 
 PRISONER, Mark 14 : 4:3-52; Luke 22 : 
 
 , 47-53 ; John IS : 2-12. 
 
 47. While he yet spake. While he 
 was yet speaking. He had probably 
 roused the three disciples from their 
 
 I slumbers, and rejoined the remaining 
 eight, possibly saying similar words to 
 them ; the words in "Luke 22 : 46 may 
 have been said to all ; but iinmediately, 
 as Murk .^ays, eometh the betrayer. Ju- 
 
 I das, one of the twelve. Thus styled 
 
 } by Mark, and Luke also, pointing hint 
 out not only as one of the apostles, but 
 
 I also as the apostolic criminal, whose 
 crime and guilt were the more aggravated 
 
 ; by the position he had held, and the 
 knowledge and intimacy he had enjoyed 
 with Jesus. A great multitude. Tiiis 
 consisted, tirst, of the band (John 18 : 
 3, 12), or Roman cohort, which, consist- 
 ing of 300 to 600 men, was quartered in 
 the tower of Antonia, overlooking the 
 temple, and ever ready to put down any 
 tumult or arrest any disturber. Proba- 
 bly so much of the band as could be 
 spared was present. Then there were 
 the atpfains of the temple (Luke 22 : 52), 
 with theirmen, who guarded the temple 
 and kept order. Also, some of the chief 
 ]jriexts and elders (Luke 22 : 52); and 
 finally their servanto, such as Malchus 
 (John 18 : 10), and others, who had been 
 commissioned t.v the Jewish authorities. 
 With swords and staves. Swords 
 and stii-ks, or clubs. The swords were in 
 
 Roman Swords. 
 
 the hands of the soldiers ; the staves, or 
 clubs, were probably in the hands of the 
 guards of the temple, and of other?. 
 According to John, they also had torche- 
 
.D. 30. 
 
 MATTHEW XXVI. 
 
 367 
 
 48 of the people. Now he that betrayed him gave 
 tliem a sign, saying, Whomsoever I shall kiss, that 
 
 41) same is he : hold him fast. And forthwith he came 
 to Jesus, and said, " Hail, Master ! and kissed him. 
 
 50 And Jesus said unto him, >' Friend, wherefore art 
 thou come? Then came they, and laid hands on 'P8-41. 9; 55. 13 
 
 51 Jesus, and took him. And, behold, ^ one of them t John 18. 10. 
 which were with Jesus stretched out his hand, and 
 
 drew his sword, and struck a servant of the high- 
 
 2 Sam. 20. 9, 10; 
 Ps. 55. 21; Pro. 
 27.6. 
 
 and lamps, which, notwithstanding the 
 nioonlioht, they might need to search 
 the shady retreats inthe garden, and the 
 dark caverns of tlic valley of tlie Ke- 
 dron. From the chief priests and 
 elders. The Jewish Sanliedrim, wlio 
 liad obtained the soldiers, and sent them 
 with their servants and others, under 
 the Icadersliip of Judas. 
 
 48. Hold him fast. Seize him, 
 liold him fast. Judas was afraid that Je- 
 sus might escape, as he had done before, 
 Luke 4 : 30; John 8 : .59; 10 : 39. 
 
 49. Forthwith he came. Probably 
 a little in advance of the multitude. Je- 
 sus, a little in advance of his disciples, 
 is met by Judas, leading his enemies; 
 one at the head of a peaceful, the other 
 of a warlike and inimical baud. At this 
 point comes in the account of John 18 : 
 4-9. Jesus advances to meet them ; in 
 awe they start backward, and fall to the 
 ground. Thus he shows that though he 
 has power to retain his life, he willingly 
 lays it down. At the same time he en- 
 courages the drooping hope of his dis- 
 ciples^ and insures their safety from the 
 public authorities. 
 
 Although Jesus discovered himself to 
 them (John 18 : 5-8), yet Judas must 
 give the signal agreed upon in order that 
 the ofHcers might take him. It was 
 night also ; and many of them were pro- 
 Imbly not acquainted with Jesus, and 
 none so well as Judas. Hail, Mas- 
 ter. Hail, Habhi, as in ver. 25. Hail is 
 tlie translation of a common term of 
 sajutation, meaning, Joy to thee. Kissed 
 him. Kisi^ed him tenderly. The verb 
 here is a compound of the one trans- 
 lated kiss in the preceding verse, and de- 
 notes that he not only gave the sign, but 
 also that the act was performed in a ten- 
 der and affectionate manner, thus adding 
 to his guilt the sin of affectation and hy- 
 pocrisy. We know not which to admire 
 or contemn the most, Judas giving or 
 Jesus receiving the kiss. In Judas we 
 
 iudeed see the depth of baseness, and in 
 Jesus the height of endurance. 
 
 50. Friend. A term of respectful, 
 but not always of affectionate address, 
 meaning comrade, coinpaidon. See on 
 ell. JO : 13. Wherefore art thou 
 come? The Greek pronoun is not an 
 interrogative but a relative. Hence 
 some verb and antecedent need be sup- 
 plied, as, What is that for ivMch thou 
 art come f The Revised version renders, 
 " Do that for which thou art come." 
 But either rendering implies our Lord's 
 knowledge of what Judas was doing ; 
 and we may render : " I know for what 
 thou art come." The question by Luke 
 naturally follows, " Betrayest thou the 
 Son of Man with a kiss? " And Jesus 
 had previously said (.Tohn 13 : 27), 
 " What thou doest, do quickly." 
 
 Some would insert John 18 : 4-9 here. 
 It is admissible, but it seems more natu- 
 ral and more accordant with all the cir- 
 cumstances to place it as above. 
 
 Then came they. When the signal 
 was given. Laid hands on Jesus. 
 Laid hold of Jesus, so as to apprehend 
 and secure him. And took hira. Ra- 
 ther, Secured him, held him fast, as the 
 word is translated in ^•er. 48. 
 
 51. One of them. Peter, John 18 : 
 10. Prudence quite likely led the first 
 three Evangelists to omit the name of 
 Peter, in order to shield him from any 
 odium or violence which might arise 
 from giving his name. As Jesus healed 
 the ear (Luke 22 : 51), Peter was not then 
 apprehended; and although beseems to 
 have been recogiaized in the palace of the 
 high-priest by a kinsman of the servant 
 who received the injury (Jolm 18 : 26), 
 yet his name may have been unknown, 
 and he was probtibly lost sight of as the 
 perpetrator. But John, who wrote after 
 the death of Peter, supplements the 
 other accounts bj' giving his name. 
 
 Sword. Two swords were in the 
 hands of tlie disciples (Luke 22 : 88), 
 
368 
 
 MATTHEW XXVI. 
 
 A.D. 30. 
 
 53 priest's, and smote off his ear. Tlien said Jesus 
 unto him, " Put up again thy sword into his place : 
 '' for all they that take the sword shall perish with 
 
 53 the sword. Thinkest thou that I can not now pray 
 to my Father, and he shall presently give me "^ more 
 
 54 than twelve legions of angels ? But how then shall 
 the Scriptures be fulfilled, ^ that thus it must be ? 
 
 55 In that same hour said Jesus to the multitudes, 
 Are ye come out as against a thief with swords and 
 
 > ch. 5. 39 ; Ro. 12. 
 
 19 ; 1 Thes. b. 15 ; 
 
 1 Pet. 2. 21-2:3. 
 >■ Ge. 9. 6 ; Ps. 55. 
 
 23 ; Eze. 35. 5, 6 ; 
 
 Rev. 13. 10. 
 ■^ 2 Ki. 6. 17 ; Dan. 
 
 7. 10. 
 <• ver. 24 ; Is. 53. 7, 
 
 etc. ; Lk. 24. 25, 
 
 44,46. 
 
 and more than one were proposing to 
 resist (Luke 2:3 : 49); for they ask, | 
 " Lord, shall we smite with the sword ?" ; 
 And before the answer was given, Peter, 
 in aeeordance with his impetuous na- 
 ture, and doubtless emboldened by the 
 supernatural awe which Jesus had just 
 previously exerted on the multitude, 
 drew his sword, and commenced the 
 conflict, not doubting the power of Je- 
 sus to give the victory. A servant of 
 the high-priest. Rather, The sermut, 
 who was well-known, namelv, Malchus, 
 .Tohn 18 : 10. The tirst three Evangelists 
 may have omitted his name, either be- 
 eaiHc he was well-known (and he may 
 liave become a disciple) or from pru- 
 dential considerations. Smote off" his 
 ear. Sinu-k off, took off, his right ear, 
 Lulve 23 : .50. " The servant mav have 
 been stepping forward, as Dr. Haeliett 
 remarks, to handcuff or pinion Jesu-^. 
 The blow was doubtless aimed at his 
 head; perhaps the power of Jesus pre- 
 vented a fatal stroke. 
 
 52. Jcius at once touches the ear and 
 heals it. He now rebulves Peter, and 
 teaches him that his submission is vol- 
 untary and in fulflllment of Scripture. 
 Thy' sword— his place. Into its 
 sheath, John 18 : 11. The sword was 
 foreign to his kingdom. In that king- 
 dom its place is the sheath. Unsheath- 
 ed, its place is in the hands of the min- 
 ister of civil authority, who is an 
 avenger for wrath to him that does evil, 
 Rom 13 : 4. All they that take 
 the sword, etc. By taking the sword 
 they usurp God's place, whosays, "Ven- 
 geance is mine, I will repay," Rom. 12 : 
 19. The whole sentence expresses a ' 
 general principle. They who resort to 
 the sword must expect the sword. 
 Christ's kingdom is not to be extended 
 by violence or force ; and they who use 
 it for that purpose must expect the con- 
 sequences, external defeat and death. 
 This applies to the true followers of 
 
 Christ, who have ever been compara- 
 tively weak, and not to worldly hie- 
 rarchies, which are evidently not of that 
 kingdom which is not of this world. 
 Some, with much reason, regard this 
 language as an authoritative principle 
 or command, a repetition of Gen. 9 : 6, 
 that the murderer shall be punished with 
 death. Compare Rev. 13 : 10. John 
 adds that Jesus further said, "The cup 
 that my Father hath given me, shall I 
 not drink it V" 
 
 53. Thinkest thou? Literally, Or 
 thinkest thouf Or, Do you suppose" tlw*' 
 I need human aid ? Can not pray, etc 
 That I have lost my power in prayer, 
 and yield submissively because com- 
 pelled to do so ? Presently give me. 
 Presently, not in the orisinal. Literally, 
 will place beside me, will send, furnish. 
 Twelve legions. One to each, liim- 
 self and the eleven. A legion consisted 
 of about six thousand. Twelve legions 
 seem to represent an indefinitely large 
 and overwhelming number in contrast 
 to the com]iaratively small number of 
 those arresting him, and the very small 
 and insignificant number of those dis- 
 ciples who would defend him. Angels. 
 Not mere men, such as the Roman sol- 
 diers, or Peter and the other Apostles. 
 
 51. But. Not in the original. How 
 then, etc., if I should now call these to 
 my aid, acting as Judge with myriads of 
 angels (Jude 14, 15), and not as a pro- 
 pitiatory and suffering Savior? Thus 
 it must be. The Scriptures must be 
 fulfilled (Ps. 22 : 1 ; Isa. .53 : 7-12; Dan. 
 9 : 26 ; Zech. 13 : 7), and they can not 
 be broken, John 10 : 3.5. And back of 
 tliem were the counsel and plan of God 
 for the salvation of sinners, which find 
 expression in his word, 1 Pet. 1 : 19, 20 ; 
 Rev. 13 : 8. 
 
 55. In that same hour. Rather, 
 In that hour, at t'^at tim'^ when seized 
 and boxmd. To the multitudes. Es- 
 pecially to their leaders, the chief priests, 
 
A.D. 30. 
 
 MATTHEW XXVI. 
 
 369 
 
 staves for to take me ? •= I sat dailj- with you teach- 
 
 56 ing in the temple, and ye laid no hold on me. But 
 all this was done, that the '' Scriptures of the pro- 
 phets might be fulfilled. Then s all the disciples 
 forsook him, and fled. 
 
 Jesics before Caiajjhas and the Sanhedrim. 
 
 57 '' AND they that had laid hold on Jesus led him 
 away to Caiaphas the high-priest, where the scribes 
 and the elders were assembled. 
 
 •Mk. 12.35; John 
 
 8.2. 
 ' vtr. 54 ; Lam. 4. 
 
 20 ; Dan. 9. 26. 
 E ver. 31 ; John 16. 
 
 32 ; 18. 15. 
 
 " Mk. 14. .53; Lk. 
 22. .54; John 18. 
 13,24. 
 
 captains of tlic temple and elder?, Luke 
 22 : 53. Against a thief. In tlie 
 original a rubber, a plunderer, one wlio 
 is more than a thief. Such an array of 
 force and weapons would be a becoming 
 preparation against a notorious robber 
 like Barabbas. Staves. See ver. 47. 
 I sat. The posture of teaching, ch. 5 : 
 1. The furthest remote from the cha- 
 racter of a robber. Daily. During 
 that week, and at other times and pre- 
 vious festivals. He had often been with 
 them and among tliem, and that by clay ; 
 their assault was secretly contrived and 
 by night. In the temple. Within 
 the courts of its sacred inclosiu'e. Laid 
 no hold on me. As they had oppor- 
 tunity. Your present violence is needless, 
 and proves your malignity and moral 
 weakness. Jesus then adds (Luke 23 : 53) 
 the reason of their present success and 
 of his quiet submission, " This is your 
 hoiir and the power of darkness." 
 
 56. But all this was done. This 
 is a continuation of what Jesus says, 
 •which becomes more evident from a cor- 
 rect translation, But all this ha.^ been 
 done ; the i^eizhMx and binding him, etc., 
 Mark 14 : 49. That the Scriptures, 
 etc. See on ver. 54. 
 
 Then. When they saw him arrested 
 and hound, and learned from his words 
 that h'' did not int'-nd to deliver him- 
 self. Forsook him and fled. All, 
 a little before, liad declared their readi- 
 ness to even die with him (ver. 35) ; 
 but now all, panic-stricken, desert him. 
 Peter and John, however, did not flee far, 
 but follow at a safe distance, John IS : 15. 
 
 More faithful and courageous than the 
 eleven was a young man (Mark 14 : 51, 
 53), supposed to be Mark, who now fol- 
 lowed Jesus, and barely escaped appre- 
 hension and violence. Nicodemus and 
 Joseph of Arimathea a little later also 
 took a more decided stand than they, 
 John 19 : 38, 39. 
 
 57-68. Jescs before Caiaphas and 
 THE Sanhedrim, tried and con- 
 demned, Mark 14 : 53-65 ; Luke 22 : 
 54, 63-65 ; John 18 : 24. John relates 
 that they led him first to Annas, who, 
 after having been high-priest for several 
 years, had been deposed, but who was 
 still the legitimate high-priest according 
 to the law of Moses (the office being for 
 life. Num. 20 : 28 ; 35 : 25), and may 
 have been so regarded by the Jews. Be- 
 fore him he received an'informal exami- 
 nation (John 18 : 12-14), and then, in 
 order to have him officiiilly tried and 
 condemned in the eye of "the Roman 
 law, he is sent to Caiaphas. Annas ap- 
 pears to have possessed vast influence, 
 and, as father-in-law to Caiaphas, doubt- 
 less exerted a very controUing influence 
 over him. It is quite reasonable to sup- 
 pose that they occupied a common offi- 
 cial residence, and that Annas after his 
 examination sent him across the court 
 to the apartment occupied by Caiaphas. 
 See also on ver. 3. 
 
 57. Where the Scribes and the 
 elders Avere assembled. The San- 
 hedrim had probably asi-cmbled to re- 
 ceive their prisoner. The dawn of day 
 was drawing nigh, when the second 
 cock-crowing would remind Peter of 
 the Savior's prediction of his three de- 
 nials. Jesus now undergoes a ])relimi- 
 nary examination, preparatory to the re- 
 gular meeting in the morning (Luke 22: 
 66), which should condemn him and 
 hand him over to Pilate, ch. 27 : 1, 2. 
 Sec on ver. 66. The usual place of hold- 
 ing the Sanhedrim was at the council- 
 room in the temiile; but this meeting, 
 being extraordinary and of a secret cha- 
 racter, was held at the residence of the 
 high-priest. 
 
 The early hour of this meeting was 
 very much in keeping with the habits of 
 the" people. The habit of early rising 
 has been noticed by modern travelers in 
 
370 
 
 MATTHEW XXVI. 
 
 A.D. 30. 
 
 58 
 
 But Peter followed him afar off unto the high- 
 priest's palace, and went in, and sat with the ser- 
 vants, to see the end. 
 
 ■ J^ow the chief priests, and elders, and all the 
 council, sought false witness against Jesus, to put 
 
 (50 him to death ; but found none : yea, though '' many 
 false witnesses came, yet found they none. At the 
 
 61 last came ' two false witnesses, and said. This fel- 
 low said, '" I am able to destroy the temple of God, 
 
 63 and to build it in three days. And tl)e high-priest 
 arose, and said unto him, Answerest thou nothing ? 
 
 63 what is it which these witness against thee ? But 
 
 59 
 
 Mk. 14. 55; Lk. 
 
 " Ps. 27. 12 ; 35. 
 11 ; Ac. 6. 11-13. 
 
 ' Deu. 19. 15. 
 
 " ch. 27. 40 ; 
 2. 19-21. 
 
 John 
 
 Palestine. " Diirin<^ the greater part of 
 the year, in Palestine," saj's Dr. Hae- 
 kett, "tlie heat becomes so great a few 
 liours after sunrise as to render an}'' 
 strenuous labor inconvenient. The early 
 morning, therefore, is the proper time for 
 ^vorlc ; midday is given, as far as may be 
 possible, to rest or cmploj'ments which 
 do not require exposure to the sun. The 
 arrangements of life adjust themselves 
 
 to this character of tlie climate 
 
 Men and women may be seen going forth 
 to their labur in the field, or starting on 
 journeys, at the earliest break of day. . . 
 Being anxious at Jerusalem to attend 
 the services of a Jewish synagogue, I 
 was summoned to rise for that purpose 
 before it was light." — Scripture illustra- 
 tio>is, p. Irit. 
 
 58. Afar off. At a distance, and 
 scarcely near enough for a mere specta- 
 tor, much less a disciple. Yet he followed 
 him, and he seems to show more courage 
 than any of the eleven except John ; he 
 comes to the house of the high-priest, 
 ventures to enter into the court, and sits 
 with the servants to see the result. Pa- 
 lace. Court, as in ver. 3, on which see 
 note. Here a lire had been liindled. Ser- 
 vants. Officers and agents of the high- 
 priest. Through the influence of John, 
 who was acquainted with the family of 
 the high-priest, Peter obtained access 
 into this inner court, John 18 : 16. 
 
 59. Sought false witness against 
 him. They had determined on his 
 death, but they must condemn him for 
 some capital crime. They fail to obtain 
 true witnesses, and they seek for false 
 ones. All the council. All of those 
 present. Nicodemus, Joseph of Arima- 
 thea, and others (John 13 : 42), who did 
 not approve of such proceedings, were 
 doubtless absent. 
 
 60. Found none. They found many 
 false witnesses, but not the evidence 
 they desired, namely, two witnesses 
 agreed in sustaining a definite accusa- 
 tion, as required by the law of Moses, 
 Dent. 17 : 6 ; jSIark 14 : 56. Hence it is 
 immediately said. At the last came 
 two. 
 
 61. This fellow. Rather, This otie, 
 or, T/ris man ; fellow is too disrespectful 
 to express the true sense of the original. 
 I am able, etc. He had not said this. 
 What lie had said referred to his body, 
 and not to the temple. Thej' misquote 
 and misapply what he had said three 
 years before, John 2 : 19. But even 
 now their testimony did not avail any- 
 thing ; for Marie tells us that they did 
 not agree. Words against the temple 
 were held to be of the nature of blas- 
 phemy. Acts 6 : 13. Yet even this lan- 
 guage could liardly be considered as 
 words against the temple, since he was 
 to build it again; and besides, there was 
 a tradition that when the Messiah came, 
 he was to build a much more glorious 
 temple than the one then existing. This 
 testimony may also have suggested the 
 question," whether he was the Christ, the 
 Son of God, ver. 63. 
 
 62. The high-priest arose. Seeing 
 that the evidence was insulhcieiit, tiie 
 high-priest, somewhat excited, and pos- 
 sibly with some affected indignation, 
 rises from his scat and questions Jesus, 
 in the hope that he may criminate him- 
 self. Answerest thou nothing, etc. 
 Dost thou not explain, or Ull us whe- 
 ther this testimony is true or false ? 
 
 63. Held his peace. A solemn and 
 impressive silence, as Isaiah had fore- 
 told, Isa. .53 : 7. 
 
 I adjure thee by the living God. 
 The high-priest calls upon him to an 
 
A.D. 30. 
 
 MATTHEW XXVI. 
 
 371 
 
 " Jesus held his peace. And the high-priest an- 
 swered and said unto him, ° I adjure thee by the 
 living God, p that thou tell us whether thou be 
 
 64 1 the Christ, the Son of God. Jesus saith unto 
 him, ' Thou liast said : nevertheless I saj^ unto you, 
 ' Hereafter shall ye see the Son of man ' sitting on 
 the right hand of power, and coming in the clouds 
 
 65 of heaven. " Then the high-priest rent his clothes, 
 saying, "" He hath spoken blasphemy ; what further 
 need have we of witnesses ? Behold, now ye have 
 
 » Ps. 38. 12-14 ; Is. 
 
 .53. 7 ; 1 Pet. 2. 
 
 23. 
 " Le. ,5, 1 ; 1 Sam. 
 
 14. 24. 36. 
 '■John 8. 25; 10. 
 
 24. 
 1 ch. 16. 16. 
 ' ver. 25: ch. 27. 
 
 11. 
 « ch. 16. 27 ; 24. 
 
 30 ; 25. 31 ; Dan. 
 
 7. 13,14; Lk.21. 
 
 27; John 1. 51; 
 
 swcr, upon his oath by the Kvi7ig God, 
 as distinguished from false gods. His 
 answer, being equivalent to an oath, 
 shows that his precept, " I swear not at 
 all," does not forbid judicial oaths. 
 See on ch. 5 : 84. The Christ. The 
 Messiah. The Son of God. Tliis ap- 
 pellation was given to tlie Messiah from 
 Ps. 3 : 7, making the question the more 
 definite and expressive. The Jews did 
 not, however, understand bj' it tlie full 
 idea which Christ in his reply and tlie 
 Gospel reveals. It is also quite proba- 
 ble that the high-priest added tliis in 
 hope that he would declare before the 
 Sanhedrim what he liad before said to 
 tlie people, John 10 : 30, 38. In tlie 
 final examination before the Sanhedrim 
 (Luke 23 : 66-71), the higli-priest divides 
 the question, and uses the appellation 
 Son of God in its more extended mean- 
 ing. This was natural after the replj' 
 wliich Jesus now makes in this prepara- 
 tory examination. 
 
 64. Thou hast said, lyiun hast 
 said it. Mark (14 : 62) has the direct an- 
 swer, " I am." See on ver. 25. This is 
 his first formal public declaration of his 
 Messiahship and divinity. Alford thinks 
 tliat there is a latent reference to the con- 
 victions and admissions of Caiaphas, 
 John 11 : 49-52. Nevertheless. The 
 word thus translated is emphatic, mean- 
 ing, but, besides, something over and 
 above what I have just confessed. If he 
 had simply confessed him.self the Messi- 
 ah, the high-priest would probably have 
 asked him other questions, and if failing 
 to elicit further confession, would tlien 
 probably have condemned him to death 
 as a false Messiah and false propliet, the 
 latter being included in the former, 
 Deut. 13 : 5 ; 18 : 20. But Jesus gave 
 special prominence to the last portion 
 of the question, using language which 
 would remind him of the well-known 
 
 passage in Dan. 7 : 13. Sitting on the 
 right hand of power. He was now 
 
 atandbiy as a prisoner and a criminal, 
 but then he should sit in his glory, as 
 Lord of lords and King of kings, at the 
 right hand of Omnipotence, sharing and 
 exercising sovereign supremacy. Com- 
 ing in the clouds. As Judge. Jesus 
 thus answers tlie solemn adjuration of 
 the liigh-priest with a more solemn re- 
 ference to his own judgment-seat, when 
 the scene would be reversed — the pri- 
 soner the Judge, and the judge the 
 l^risoner. 
 
 65. Rent his clothes. His ordi- 
 nary dress ; his high-priestly robe was 
 worn only in the temple. This was to 
 be done standing, and the rent was to be 
 from the neck straight downward, about 
 nine inches in length. The high-priest 
 was forbidden to rend his clothes (Lev. 
 21 : 10) ; yet it seems to have been al- 
 lowable in extraordinary cases of blas- 
 phemy and public calamity, 1 Mace. 2 : 
 14 ; 11 : 71 ; Josephus, Jeivish War, ii. 
 15. 2, 4. The practice of rending the 
 clothes at blasphemy was based on 2 
 Kings 18 : 37. The unexpected answer 
 of Jesus, declaring his divine glovy and 
 judgeship, aroused the hatred, rage, and 
 horror of the liigh-priest to the utmost 
 bounds, and he rends his garments as if 
 too narrow to contain his exasperated 
 emotions. This he docs as if in holy in- 
 dignation and horror. Terribly excited 
 feelings and hypocrisy were doubtless 
 mingled. 
 
 Spoken blasphemy. Impious lan- 
 guage, which detracted from the honor 
 of God, implying that he was the Son of 
 God, the sharer in the power and glory 
 of God, and the Judge of mankind. See 
 on ch. 12 : 31. Thiis Jesus confesses 
 his true character, and for it is charged 
 with blasphemy and condemned to death. 
 What further need, etc. The Ian- 
 
372 
 
 MATTHE^^' XXVI. 
 
 A.D. 30. 
 
 (56 heard his blasphemy. What think ye ? They an- 
 
 67 swereil and said, >' lie is guilty of death. '■ Tlien 
 did they spit in his face, and bufteted him; and 
 ■* others smote him with the palms of their hands, 
 
 68 saying, '' Prophesy unto us, thou C!hrist, Who is 
 he that smote thee ? 
 
 Jesus thrice denied by Pete?: 
 
 69 "^ NOW Peter sat without in the jjalace : and a 
 damsel came unto him, saying, Thou also wast with 
 
 Ro. 14. 10 ; 1 
 
 Thes. 4. 16 ; Rev. 
 
 1. 7. 
 ' Ps. 110. 1 ; Ac. 
 
 7.55,56; Col. 3.1. 
 
 Num. 14. 6 ; 2 Ki. 
 "18. 37; 19. 1. 
 « ch. 9. .3 ; John 
 
 10. 33, 36. 
 y Le. ai. 16 ; John 
 
 19. 7. 
 ' ch. 27. 30 ; Is. 
 
 53. 3. 
 
 f^uage of excited feelings. He takes for 
 granted that the feelings of the Sanlie- 
 clrim are the same as li^is own. He de- 
 cides that this confession is all the evi- 
 dence necessary. 
 
 6!5. What think ye. In hot liaste 
 lie presses an iiniiudiate decision. He 
 is guilty of death. He is deserving 
 of death, or rather, liis guilt requires 
 death, according to tlie law, Lev. 2i : 
 10 ; Deut. 18 : 30. This was an inform xl 
 expression or vote. It was necessary to 
 assemble the Sanhedrim in the morning 
 (ch. 27 : 1 ; Luke 22 : 66-71), when it 
 was already day, to formally try and pass 
 sentence; for, (1) they could not, ac- 
 cording to Jewish law, investigate any 
 capital crime during the night ; and {2j, 
 according to Roman law, a sentence 
 pronounced before the dawn of day was 
 invalid. Yet in this examination, given 
 by xMatthew, Jesus was really tried and 
 condemned ; the one succeeding was 
 but a formal repetition ; the main thing 
 then was the perfection of their plans 
 to put him to death, ch. 27 : 1. It was, 
 however, contrary to Jewish law to pro- 
 nounce the sentence of death on the 
 same day on which the investigation 
 took place. If they thought to elude 
 this law by the investigation in the night, 
 it showed hot haste. " But it was no elu- 
 sion, for the Jewish day commenced in 
 the evening. The truth is, the whole 
 trial was but a form, a judicial sham ; 
 his death had been determined upon 
 (ver. 4; Mark 14 : 1), his conviction was 
 a foregone conclusion. 
 
 67. Then they spit in his face. 
 Expressive of the greatest contempt. 
 Num. 12 : 14 ; Deut. 25 : 9. Thus a hea- 
 then would treat a slave only under the 
 gravest provocation. Some of the San- 
 hedrim may have heaped upon Jesus 
 these insults. Compare Acts 7 : .'>4, 57 ; 
 23 : 2. Yet " tlie men who held Jesus," 
 the officers and soldiers, also did it, possi- 
 
 bly a little later, Luke 22 : 63. We may 
 either regard this, and that described by 
 Luke, one and the same, or this as tak- 
 ing place when the Sanhedrim was clos- 
 ing its preparatory session, and that in 
 the interval before tlie final session. 
 Buffeted him. Struck him with their 
 ttsts. Smote him. With the palms of 
 their haiuh, should be omitted. The 
 Greek word means to strike with a stick 
 as well as with the hand. Mark says, 
 the sen'niitx or officers did this. It' is 
 probable that they smote him with their 
 staves or rods, ver. 47. Thus insult is 
 added upon insult. Isa. 52 : 14. 
 
 68. Prophesy unto us, thou 
 Christ. Mark says (14 : 65), they cov- 
 ered his face to prevent his seeing. 
 Luke speaks (22 : 64) of having blind- 
 folded him. They thus make his Mes- 
 siahship the object of iusult and mock- 
 ery. They treat him as a base preten- 
 der and outlaw, mingling their revilings 
 with deeds of violence. 
 
 69-75. Jesus is thrice denied by 
 Peter, Mark 14 : 6&-72 ; Luke 22 : 54^ 
 62 ; John 18 : 15-18, 25-27. 
 
 69. Peter sat. Was sitting while the 
 examination was going on in the adjoin- 
 ing apartment. The three denials, 
 though occurring during the different 
 stages of the preliminary examinations, 
 are conveniently grouped together in 
 one narrative. Without in the pal- 
 ace ; in the court, the interior court- 
 yard, around which the house was built. 
 See on ver. 3. The room where Jesus 
 stood on trial was probably on the 
 ground-floor, in the side or in the rear 
 of this open court. If, as we have sup- 
 posed, Annas and Caiaphas occupied a 
 common official building, they quite 
 likely occupied opposite side apartments. 
 The doors being open from the court 
 into the audience rooms, Peter could 
 doubtless observe what was going on 
 within. 
 
A.D. 30. 
 
 MATTHEW XXVI. 
 
 373 
 
 70 Jesus of Galilee. ' But he denied before tJiem all, 
 
 71 saying, I know not what thou sayest. And when 
 he was gone out into the porch, another maid saw 
 him, and said unto them that Avere there, Thh fellow 
 
 72 was also with Jesus of Nazareth. And again he de- 
 
 73 nied with an oath. I do not know the man. And 
 after a wliile came unto him they that stood by, 
 and said to Peter. Surely thou also art one of them ; 
 
 • Is. 50. 6 ; Lk. 22. 
 
 (ia: John 19. 3. 
 "Mk. 14. 65; Lk. 
 
 22. 64. ' 
 •^ Mk. 14. 66 ; Lk. 
 
 22. 55; John 18. 
 
 16, 17, 25. 
 " vers. .3;i-:»; ch. 
 
 10. 28 ; Pro. 28. 
 
 2«i ; 2!). 25. 
 
 A damsel. Accordhig to Mark, she 
 was one of the maids or nmid-scrvants 
 of the high-priest. Jolin sjiciiks of her 
 as the damsel who kept the door of the 
 porch, or passage into the eourt. Slic 
 probably observed Peter carefully when 
 he entered with John, and afterward 
 Avhen he seats hiinself with the servants 
 of the high-priest. Something about 
 his appearance or manner excites her 
 suspicion. Then she thinks she remem- 
 bers seeing him with Jesus. She ap- 
 proaches him, looks earnestly or in- 
 tently upon him (Luke 22 : .56), and 
 says, "This man was also with him." 
 She tells him so (Matthew and Mark), 
 and asks him (John) if he was not one 
 of "this man's disciples." Jesus of 
 Galilee. Literally, the Galilean. This 
 was a contemptuous epithet among the 
 Jews of Judea. She may have feared 
 being blam.ed for admitting him. He 
 seems to have been in no great danger, 
 except as he might be recognized as tlie 
 one who smote Malchus. Thou also. 
 Some see in the word also a reference to 
 John. 
 
 70. Peter's first denial. The precise 
 words are differently reported by the dif- 
 ferent Evangelists,' but with the same 
 meaning. This reply embraced all the 
 forms given. The one here, I know 
 not what thou sayest, I know not 
 what thou art talking about, is a strong 
 expression, implying a denial of the 
 charge itself. It would seem that Peter 
 was taken by surprise, and, in liis cow- 
 ardice, not only denies, but pleads igno- 
 rance. He would have hersuppose that 
 he came in as a mere observer. 
 
 71. About this time closed the infor- 
 mal examination before Annas, and Je- 
 sus is sent bound to the apartment of 
 Caiaphas. John 18: 24. Gone out into 
 the porch. Into the passage-way. 
 Disturbed by the question of the wo- 
 man, Peter begins to think of retreat, 
 yet not so hasty as to excite suspicion. 
 He goes to the porch through which he 
 
 had entered into the eourt. At this 
 time, according to Mark, a cock crew 
 tlie first time. While standing here, 
 with the blaze of the fire shining upon 
 hill) (John 18 : 25), another maid said. 
 This fellow, fMs man (see on ver. 61), 
 was also with Jesus of Nazareth, 
 Jesus the A'azarene, a contemptuous epi- 
 thet, similar to Galilea.n in ver. 69. The 
 maid-servant who kept the door, seeing 
 him again, joins in the charge, saying to 
 the bysUinders, "This is one of them," 
 Mark U : 69. They thereupon ask, 
 "Art thou also one of his disciples?" 
 Johr, 18 : 2.5. These several questions, 
 by different persons at this time, are per- 
 fectly natural, and, as recorded by the 
 different Evangelists, show how inde- 
 pendent were their narrations. Yet how 
 harmonious ! 
 
 72. Peter's second denial. According 
 to the three other Evangelists, he denies 
 that he is a disciple of Jesus. But Mat- 
 thew tells us that he even denied know- 
 ing him, and that, too, with an oath, 
 calling God to witness, and with the 
 somewhat contemptuous form, I know 
 not the man. As if he had come from 
 curiosity, to learn the cause of this ga- 
 thering, without any interest in it, and 
 possibly without knowing even the name 
 of the criminal on trial. This denial is 
 thus a step in advance on the first. 
 That was when he was taken by surprise, 
 possibly somewhat confused ; this after 
 he had "had a little time to reflect, and 
 hence more deliberate. The number 
 now questioning him, doubtless, excited 
 him to his rash and wicked oath. Yet 
 even now no one appears to have in- 
 tended him positive in.iury. 
 
 73. After a while. About one 
 hour after, Luke 22 : Ux Peter was now 
 in the court. They that stood by. 
 They had, doubtless, discussed the mat- 
 ter among themselves, and, having ob- 
 served his Galilean provincialisms, con- 
 clude that the charge of the maid-ser- 
 vant is true. They, therefore, say to 
 
374 
 
 MATTHEW XXVI. 
 
 A.D. 30. 
 
 74 for thy ^ speech bewrtiyeth thee. Then ' began he to 
 curse and to swear, snyiny, 1 know not the man. 
 
 75 And immediately the cock crew. And Peter re- 
 membered the word of Jesus, which said unto him, 
 g Before the cock crow, thou shalt deny me thrice. ' ch. 5^ 4|^ Ps^ ^ 
 And he went out, '• and wept bitterly. H,' 
 
 ' Lk. 22. 59. 
 
 f Mk. 14. 71 ; Jer. 
 n. 9. 
 
 B ver. 34 ; Mk. 14. 
 30; Lk. 22. 61, 
 b2 ; John 13. 38. 
 
 him, Surely, thou art one of them. 
 
 A strong iittirmatiou, Thou certainly bc- 
 louge.st to his disciples. The reason. 
 For thy speech bewrayeth thee, 
 betmyetti thee, shows tliat thou ai-t a Ga- 
 lilean like him, and most of his disciples 
 are Galileans. The pronunciation and 
 accent of the Galileans were indistinct 
 and less pure than those of the inhabi- 
 tants of Judea. They confounded the 
 futturals and the two last letters of the 
 ewish alphabet. At the same time a 
 relative of Malchus, whose ear Peter 
 had cut off, asked, " Did I not see thee 
 in the garden with him V" John 18 : '26. 
 74. I^eter's third denial. This was an 
 advance upon his second. He not 
 only, with an oath, repeats what he had 
 said in the second, that be knew not of 
 whom they spaice, but he affirms it with 
 imprecations of divine wrath on himself 
 if he spake not the truth. Then began 
 he to curse and to swear. He be- 
 gan to involve curses on himself, to take 
 the most solemn oaths, in continnatiou 
 of the assertion, I know not (rather, 
 I do not know, as in ver. 72) the man. 
 "The mischievous interpolation, say- 
 ing, destroys the proper connection, 
 and gives a "false sense to the preceding 
 word-." — Dr. Conmnt. In this lowest 
 point of Peter's fall he gives way to pro- 
 fanity, an old forsaken habit, as some 
 suppose. 
 
 But immediately the cock crew. 
 The article should be inderinite, as in 
 ver. 34; on which see. This was at the 
 opening of the fourth watch, at three 
 o'clock, or a little later. 
 
 7.5. Remembered. The first crow- 
 ing did not seem to remind Peter of the 
 ))rediction of Jesus ; but this recalls it 
 vividly to mind. Luke tells us that " the 
 Lord turned and looked upon Peter," pro- 
 bably through the open door of the 
 council-room of Caiaphas. Went out. 
 Leaving the court, he passed through 
 the porch and left the house, overwhelm- 
 ed with shame at his own weakness, and 
 especially his sins of lying, profanity, 
 perjury, and disloyalty to Christ, and, as 
 
 he thought thereon (Mark 14 : 72), he 
 ^vept bitterly. Peter exercised true 
 repentance, while soon after Judas kills 
 himself in remorse, ch. 27 : 3-5. This 
 was probably near the close of the tirst 
 examination before Caiaphas. 
 
 Rbmaeks. 
 
 1. We may not, like Jesus, know the 
 time of our death, yet, Uke him, let us be 
 conversant with death, and in our exam- 
 ple, teaching, and labors be prepared for 
 it, vers. 1, -J ; ch. 17 : 22, 23 ; John 18 : 4. 
 
 2. We should beware putting our trust 
 in any priesthood, or ecclesiastical au- 
 thority ; in a Caiaphas rather than Christ, 
 vers. 3, 4 ; Ps. 2 : 2 ; Acts 4 : 8-12 ; 
 5: 29. 
 
 3. Formal and worldly religious offi- 
 cials are often worse than the people 
 under them, ver. 5 ; ch. 23 : 13 ; Mark 
 11 : 18, 33. 
 
 4. Men should fear lest God should 
 permit them to carry out their wicked 
 designs sooner than they expect. At the 
 featit, though they sav. Not at the feast, 
 ver. 5 ; Prov. 19 : 2L 
 
 5. Love counts nothing too precious 
 for Jesus, ver. 7 ; 2 Cor. 5 : 14. 
 
 6. A covetous and selfish spirit be- 
 grudges the gifts and sacrifices of love 
 to Christ, ver. 8 ; 1 Tim. 6 ; 10. 
 
 7. Many hjiDOcritically plead the wants 
 of the poor as an excuse for withholding 
 their offerings to Christ and his cause, 
 ver. 9. 
 
 8. It is God's plan that the poor 
 should always be with his people to re- 
 ceive their "sympathy and aid, ver. 11 ; 
 Deut. 1.5 : 11 ; Prov. 22 : 2; Luke 18 : 
 22 ; Rom. 15 : 26, 27. 
 
 9. Whatever honors our Savior's death 
 is pleasing to him. For example, bap- 
 tism and tiie Lord's Supper, ver. 12. 
 
 10. Christians share in the honors of 
 the Gospel. Their deeds of love are 
 held in everlasting remembrance, ver. 
 13; Ps. 112 : 6; Mai. 3 : 16 ; Acts 
 10 : 31. 
 
 11. Many a formal professor has turn- 
 
A.D. 30. 
 
 MATTHEW XXVI. 
 
 375 
 
 ed against Jesus for the sake of worldly 
 gain, vers. 14-16 ; 1 Tim. 6 : 9, 10 ; 2 
 Tim. 4 : 10 ; -^ hot. :i : 14, 1.5. 
 
 12. Jesus, in keeping the Passover, has 
 taught us to attend taillilully to those or- 
 dinances which are now in force, vers. 
 17-19 ; 1 Cor. 11 : 2. 
 
 13. Jesus is the searcher of hearts, and 
 knows all of the plans and purposes of 
 his professed followers, vers. 20, 21 ; 
 Rev. 2 : 23. 
 
 14. The sins of God's people are the 
 more aggravated on account of their re- 
 lation to him, ver. 21; Zech. 13 : 6; 
 Heb. (3 : 6. 
 
 15. The thought of dishonoring Jesus, 
 or sinning against him, is sad to the re- 
 newed heart, ver. 22; Mark 14: 72; 2 
 Cor. 7 : 8, 9. 
 
 16. The truly humble and pious heart 
 is ever ready to suspect itself, rather 
 than condemn others, vers. 22; 1 Sam. 
 24 : 17 ; 2 Sam. 24 : 17 ; Isa. 6 : 5. 
 
 17. Christ's death was in accordance 
 with the eternal purpose of God, ver. 24; 
 Luke 24 : 44 ; Acts 2 : 23 ; 1 Pet. 1 : '~0. 
 
 18. The wicked act freely in sinning, 
 even though in the divine arrangement 
 they fulfill the divine purposes, ver. 24 ; 
 Acts 4 : 25-::8. 
 
 19. The fear of hell may arouse the 
 most desperate to self-examination, but 
 it is too often only momentary, vers. 24, 
 25 ; Acts 24 : 25. 
 
 20. Self-examination is peculiarly fit- 
 ting before participating in the Lord's 
 Supper, vers. 21-S6; 1 Cor. 5 : 8; 11 : 28. 
 
 21. We must feed upon Christ as the 
 bread of life, as well as trust in his 
 atoning blood, vers. 26-28 ; John 6 : 51 , 
 54 ; 1 John 1 : 7. 
 
 22. The Lord's Supper is an ordinance 
 of the new Covenant, designed to con- 
 tinue till Christ's second coming, vers. 
 28, £9 ; 1 Cor. 11 : 26. 
 
 23. It is our privilege at the Lord's ta- 
 ble to look forward to the marriage sup- 
 per of the Lamb, when the ordinance and 
 the emblems will be no longer needed, 
 since we shall be with Jesus and see him 
 as he is, 1 John 3:3; Rev. 19 : 9 ; 21 : 3. 
 
 24. Sinking is a fitting and divincly- 
 appointea part of worship, ver. 30 ; Eph. 
 5 : 19 ; Col. 3 : 16 ; James 5 : 13. 
 
 25. Christians may greatly wander 
 from Christ, and do great injury to them- 
 selves and his cause, vers. 31-34; Ps. 
 89 : 30-33 ; Rev. 2 : 4, 5. 
 
 36. To be forewarned of an evil is to 
 be forearmed ; but even then self-confi- 
 dence is generally a precursor to a fall, 
 
 vers. 31-33; Prov. 16 : 18; Rom. 12 : 3; 
 1 Cor. 10 : 12. 
 
 i7. Learn the weakness of liuman re- 
 solution and the folly of trusting there- 
 on, vers. 35, 56, 70, 72, 74; Pruv. ;.8 : 26. 
 
 28. Christ has set us an example of 
 prayer in enduring and overcoming suf- 
 fering, vers. 36-44 ; Ps. 50 : 15 ; Isa. 26 : 
 16 ; J ames 5 : 13, 14. 
 
 29. They who go down into the deep 
 valley of humiliation are generally pri- 
 vileged at other times to go up on the 
 higli mountain of enjoyment and bless- 
 ing, ver. 37 ; ch. 17 : 1-5 ; Acts 2 : 14 ; 
 3: 1, 4; Gal. 2: 9; 1 Pet. 5 : 1. 
 
 30. Watchfulness and prayer are the 
 best safeguards against temptation, vers. 
 
 38, 41 ; ch. 6 : 13 ; Eph. 6 : 18 ; 1 Pet. 4 : 
 7 ; Rev. 16 : 15. 
 
 31. If it was necessary for Christ to 
 endure such agonies to save men, how 
 hopeless the case of those who avail not 
 themselves of his atonement, vers. 38, 
 39,42; Heb. 2: 3. 
 
 32. What self-denial and self-sacrifice 
 should we make for him who has en- 
 dured so much for us, vers. 38, 39 ; Rom. 
 12 : 1 ; Gal. 6 : 14 ; 1 Pet. 4 : 1, 2. 
 
 33. Jesus has set us an example of en- 
 tire submission to the will of God, vers. 
 
 39, 42 ; ch. 6 : 10 ; Phil. 2:6-8; James 
 4: 7. 
 
 34. Soul struggles and aflBictions of 
 various kinds are necessary, and should 
 therefore be borne submissively, cheer- 
 fully, and with strong faith in Christ, 
 vers. 38, S9, 41; Rom. 7 : 21-25; Gal. 5 : 
 17; Heb. 12 : 3-7. 
 
 35. Let us see to it that our spirits are 
 willing, though our flesh be weak ; thus 
 shall we be objects of the divine com- 
 passion of Jesus, who will pity though 
 he reproves, vers. 41, 43, 45 ; Ps. 103 : 14 ; 
 Gal. 5 : 16, 18 ; Heb. 4 : 15 ; 5:2, .5-9. 
 
 36. Let any beware how they sleep on 
 when Christ is betrayed among his peo- 
 ple into the hands of sinners, ver. 45 ; 
 Rev. 3 : 15, 16. 
 
 37. The time will come when all who 
 are in a religious sleep will be compelled 
 to awake, vers. 45, 46; Isa. 33 : 14; 
 Prov. 1 : 24-26 ; 6 : 9-11 ; Rev. 3 : 19. 
 
 38. If one of the twelve whom Jtnix 
 chose was a traitor, how unsafe to fol- 
 low those who arrogate to themselves an 
 apostolic succession, ver. 47 ; Rev. 2 : 2. 
 
 39. Hypocritical discipleship and 
 treacherous friendship are far more 
 odious and injurious than open hostility. 
 They who acknowledge Christ in word, 
 but deny him in deed, seeking to make 
 
376 
 
 MATTHEW XXVlI. 
 
 A.D. 30. 
 
 JeauK finally condemned and delivered to Pilate. 
 
 XXVII. WHEN the morning was come, ' all the 
 chief priests and elders of the people took counsel 
 
 Mk. 15. J; Lk. 
 2.3. 1 ; John 18. 
 28-.38; Ps. 2. 2; 
 Ac. 4. 24-28. 
 
 gain and merchandise of Christ, are fast 
 following in the steps of Judas, vers. 
 48, 49; Ps. 41 : 9; Prov. 27 : 6; Matt. 
 7 : 21. 
 
 40. Let each one -niio comes to Jesus, 
 in an}- way, ask himself, Wliercfore am 
 I come y Ver. .50 ; Ezek. 33 : 31. 
 
 41. " It has always been the ear, the 
 spiritual hearing and willing suscepti- 
 bility, which carnal defenders of Christ's 
 cause have taken away from their oppo- 
 nents, when thej' have had recourse to 
 the sword of violence." — Lange. Ver. 
 51. 
 
 42. Persecutors are in reality murder- 
 ers, and merit death, ver. .52 ; Num. 35 : 
 17 ; John 8 : 40. 44 ; 1 John 3 : 15 ; Rev. 
 19 : 19, 21. 
 
 43. Every Christian is in the hands of 
 his heavenly Father, who can bring the 
 host of heaven to his aid, if necessary 
 and best, ver. 53 ; 2 Kings 6 : 16, 17 ; Ps'. 
 34: 7; Heb. 1 : 14; 12 i 22. 
 
 44. The wicked can not afflict or perse- 
 cute God's people except by divine per- 
 mission, ver. 55 ; Job 1 : 5-12 ; 2 : 6 ; Ps. 
 31 : 15 ; 105 : 14, 15. 
 
 45. The persecutions of Christians 
 have generally been characterized by se- 
 cret designings, maliguant cunning, and 
 open violence, ver. 5.^. 
 
 46. Jesus, as a Savior, stood alone. 
 As all human help failed liim, so we 
 must despair of all, and trust ?• his 
 atonement alone, vers. 56, 57; Isa. 63 : 
 3-5 ; Acts 4 : 12. 
 
 47. It is dangerous at any time to ven- 
 ture into temptation, especially in our 
 own strength and when we are followinij 
 Christ afar otf, ver. 58; ch. 6 : 13; Prov. 
 3: 5. 
 
 48. Happy is he against whom his ene- 
 mies can allege nothing, except falselv, 
 vers. 59-61 ; 1 Kin2:s 21 : 9-14 ; Ps. 27 : 
 12; 35 : 11 ; 64 : .5,^6; Matt. 5 : 11. 
 
 49. Evil men and false teachers com- 
 monly mingle some truth with error, 
 ver. 63. 
 
 50. There is a time for silence and a 
 time to speak. Jesus treated frivolous 
 and unjust charges with silence; but de- 
 clared his character and mission, vers. 
 61-64; Prov. 21 : 23; Isa. 53 : 7; 1 Pet. 
 3 : 33 ; Acts 4 : 20. 
 
 51. God gives the most wicked the 
 liglit of his truth, so that their deeds are 
 without excuse, ver. 64; John 15 : 22 ; 
 Rom. 1 : 20. 
 
 52. He that charges others with blas- 
 phemy is sometimes himself the blas- 
 phemer, ver. 65; 1 Kings 21 : 13; Acts 
 6 : 13 ; 7 : 57. 
 
 53. They who jest at religion make 
 light of Christians, strive to injure the 
 cause of Christ, would have mocked him 
 and spit upon him when upon earth, 
 vers. 67, 68. 
 
 54. Except when duty calls, we should 
 avoid that company and place where our 
 reputation mav be injured, vers. 69-75, 
 and Mark 14 : .54 ; Ps. 1:1; Prov. 3 : 12 ; 
 4 : 14 ; 1 Cor. 15 : 33. 
 
 55. If we go not forth in God's 
 strength, but depend on ourselves, the 
 smallest matter may overcome us. Peter 
 fears and falls before a maid-servant, 
 vers. 69, 71. 
 
 .56. Sin is progressive. Beware of the 
 beginning of sin, and especially of what 
 are called little sins, vers. 70, 72, 74. 
 
 57. Little contideuce can be placed in 
 assertions abounding with profanitj', 
 ver. 74. 
 
 .58. The smallest matterin God's hands 
 may lead to repentance, and the feeblest 
 means result in salvation. The crowing 
 of a cock brought Peter to himself, vers. 
 75, 76. 
 
 .59. The fall of Peter should stand as a 
 warning against a like sin; but his re- 
 covery should encourage those who have 
 fallen to turn to God with humble re- 
 pentance, ver. 75 ; Jer. 3 : 23. 
 
 60. Repentance has no merit, and can 
 make no atonement for sin ; but it 
 should restore our confidence in those 
 who truly exercise it, ver. 75 ; 3 Cor. 
 7: 10. 
 
 CHAPTER XXVII. 
 
 1, 2. Jests finally condemned bt 
 THE Sanhedrim and brought before 
 Pilate, Mark 15 : 1 ; Luke 22 : 66-71 ; 
 23 : 1 ; John 18 : 28. 
 
 1. The morning. About five or six 
 o'clock of Friday, the 1.5th of Nisan, April 
 7th, in the seven hundred and eighty- 
 thhd year from the founding of Rome. 
 
A.D. 30. 
 
 MATTHEW XXVII. 
 
 377 
 
 2 againfit Jesus to put him to death : and when they " ch. 20 19; Ac 3. 
 had boujid him, tiiey led hiui away, and '' delivered ' ""■ 
 nim to Pontius Pilate the governor. 
 
 The coiifemov., remorse^ and death of Judas. 
 
 ' ch 26 14 15 ■ 
 
 3 'THEN Judas, which had betrayed him, when Job. 20. 5, 15-29.' 
 he saw that he was condemned, "^ repented himself, ""2 Cor. 7. 10. 
 
 All the chief priests, etc. This was 
 11 Miwtiiiy ot tiir fcuiUieclrim in order to 
 iuniially coiulciua him to death. See 
 on ell. '^o : 57, GO. They also consulted 
 as to tlic best means ot putting liim to 
 deatli, and doubtless tixed upon the 
 twofold charge of bksphemy and trea- 
 son. They could coudemu to death, but 
 could not' p)Ut the seutcnce into execu- 
 tion witliout the sanction of the Roman 
 governor, John 18 : 31. The Jews lost 
 the power of life and death when Arche- 
 laus was deposed, A.r>. 6. 
 
 2. Bound him. They may have 
 loosened or removed the bonds during 
 trial (John 18 : 12); now they rebound 
 him. They led him a\vay. It 
 would seem that the whole Sanhedrim 
 present went in a body to Pilate, who 
 was now in his official residence in He- 
 rod's palace. See on ver. 11. Their 
 thus coming early, with a prisoner 
 bound in fetters, was adapted to pro- 
 duce the impression on the governor 
 that Jesus was a great criminal. De- 
 livered him. The same word as in 
 ch. 26 : 2, 16, etc., translated betrayed. 
 As Jesus is betrayed by Judas, one of 
 his disciples, into the hands of the Jew- 
 ish authorities, so is he betrayed by the 
 latter, his own people, into the hands of 
 the Gentiles. 
 
 Pontius Pilate. After Archelaus 
 was deposed, Judea and Samaria were 
 annexed to the Roman province of Syria, 
 and governed by procurators, the sixth 
 of whom was Pontius Pilate. He was 
 appointed a.d. 25, and held his office 
 ten years during the reign of the Empe- 
 ror Tiberius. He was noted for his se- 
 verity and cruelty ; and by several mas- 
 sacres, to one of whicli Luke refers 
 (Luke 13 : 1), he rendered himself odious 
 to both the Jews and Samaritans. The 
 latter accused him of cruelty before Vi- 
 tellius, the governor of Syria, by whom 
 he was ordered to Rome to answer to the 
 charge before the emperor. But Tibe- 
 rius liaving died before he arrived, Pilate 
 is said to have been banished by liis suc- 
 
 cessor, Caligula, to Vienna, in Gaul, and 
 there to have committed suicide. The 
 traveler who descends the Rhone, in the 
 south of France, may see still standing 
 tiie veiy tower from which, as tradition 
 saj's, Pilate precipitated himself and 
 died. The Roman historian Tacitus 
 makes this important reference to Pilate 
 and Christ, " The autlior of this name 
 (Christian) was Christ, who was eapitallj' 
 punished in the reign of Tiberius by 
 Pontius Pilate." 
 
 At the trial of Jesus, Pilate showed a 
 lack of moral courage to do what he 
 knew to be right. This led to his inde- 
 cision, and to the various expedients to 
 release Jesus, till at last he yields to the 
 demands of the Jews, through fear of 
 losing his standing as Ctesar's friend. 
 
 The governor. A term applied to 
 pro-consuls, legates, or procurators. 
 The tirst were appointed by the Roman 
 senate a governor or president of a pro- 
 vince for one year. The second were 
 governors of provinces, appointed by 
 the emperor, and had much greater 
 power. The third, the office of pro- 
 curator, pertained rather to the reve- 
 nues; but sometimes it extended over 
 everj' department of government in a 
 small province, or in a portion of a large 
 province where the pro-consul or legate 
 could not reside. Such was the case of 
 Pilate, Felix, Festus, and other procu- 
 rators of Judea. The Roman governor's 
 residence was at Casarea, but at the 
 Passover he went to Jerusalem to pre- 
 serve order. 
 
 3-10. The confession, remorse, and 
 SUICIDE OF Judas. The purchase of the 
 potter's held, in fultillment of ancient 
 prophecy. Found only in Matthew. 
 Compare Acts 1 : 18, 19. 
 
 3. Condemned. Some suppose that 
 Matthew here goes forward a little, and 
 relates the remorse and suicide of Judas 
 after the condemnation by Pilate. This 
 is unnecessary. It is better to regard 
 the condemnation as that of the San- 
 hedrim, and that he saw that Jesus was 
 
378 
 
 MATTHEW XXVII. 
 
 A.D. 30. 
 
 and brought again the thirty pieces of silver to the 
 
 4 chief priests and ckiers, saying, I have sinned in 
 that I liave betrayed " the innocent blood. And 
 they said, What is that to us { see thou to that. 
 
 5 And he cast down the pieces of silver in the temple, 
 " and departed, and went and hanged himself. 
 
 ' vers. 19, 23, 24, 
 
 54; Lk. 23. 41; 
 
 Johu 19. 4 ; Heb. 
 
 7.26. 
 ' 2 Sam. 17. 23 : 
 
 Ac. 1. 18. 
 
 conlemned in the fact that he was taken 
 and led away ia a procession to Pilate. 
 When Judas saw this, he douhtless re- 
 garded the tiaal coudemnation of Jesus 
 by Pilate as certain. The terrible conse- 
 quences of his sin burst upon him. 
 But his case was not a singular one. 
 The wicked never fully realize tlie 
 consequences when in tlie act of sin- 
 ning. It is not to be supposed that 
 Matthew writes this to palliate tlie crime 
 of Judas. He is everywhere spoken of 
 as acting freely and intentionally. His 
 great guilt was brought to view by the 
 words of Jesus, " It had been good for 
 that man if he had not been born," ch. 
 26 : 24. 
 
 Repented himself. The verb thus 
 translated means to change one^s care, to 
 regret, and is not the one translated re- 
 jxiit in ch. 3 : 2, the note of wliich 
 please see. While Judas was bargain- 
 ing with the chief priests, and seeking 
 opportunity to betray him, his mind 
 was taken up with the love of money 
 and the details of the betrayal; but 
 when he had done the deed, and re- 
 ceived the paltry reward of his treach- 
 ery, he had opportunity for reflection. 
 The money did not afford him the an- 
 ticipated pleasure, but was rather a re- 
 minder of his terrible crime. He re- 
 membered the predictions of Jesus in 
 regard to liis death, and especially in re- 
 gard to himself as the traitor, and the 
 \ .voe he had pronounced upon him. The 
 'condemnation of Jesus by the Sanhe- 
 drim, therefore, gave Judas new proof of 
 the sure fultiUmentof these predictions. 
 He feels that his doom is certain. He 
 is filled with remorse and despair in 
 view of the terrible consequences of his 
 sin upon himself. Contrast his false 
 repentance with the true repentance of 
 Peter, ch. 26 : 75. Thirty pieces, 
 etc. About fifteen dollars. See on ch. 
 26 : 15. He probably brought the money 
 back in the morning when the i^riests 
 were arranging for the festival. 
 
 4. I have siuned. So said Pharoah 
 and Saul, in view of the consequences 
 
 of their sins, Exod. 9 : 27 ; 1 Sara. 15 : 
 24. Betrayed the innocent blood. 
 
 Omit the article. He acKnowledges his 
 crime : I have betrayed an innocent per- 
 son to a bloody death. Such words, 
 from one who had long been most in- 
 timately acquainted with Jesus, was a 
 testimony to his innocence and a solemn 
 warning to the Jewish rulers. Judas 
 would gladly have appeased his con- 
 science, if in any way he could have 
 persuaded himseli that Jesus was not 
 innocent, and the chief priests and elders 
 would have as gladly used him as a -\nt- 
 ness against Jesus, if they could. See 
 thou to that. It is your business, 
 not ours, wliether you have sinned and 
 betrayed innocent blood or not. 
 
 5. Cast down — in or into the 
 temple. The original word means 
 temple in the Umited sense, in the holy 
 place where the priests only might en- 
 ter. Stung with remorse, Judas rushed 
 into the temple, which was probably 
 quite empty on account of the scenes 
 connected with the crucifixion of Jesus, 
 and, penetrating into the court of the 
 priests, unto the entrance of the holy 
 place, confessed his crime, and flung the 
 money into that sacred inclosure. De- 
 parted. Withdrew from the tem])le 
 and the chief priests into solitude, u 
 lonely wretch. Hanged himself. 
 This is entirely consistent with the state- 
 ment of Peter, Acts 1 : 18. Judas may 
 have hung himself on a tree near a pre- 
 cipice, over the valley of Hinnon, where, 
 tlie limb or rope breaking, he would fall 
 to the bottom, crushed, mangled, and 
 killed. Dr. Hackett says, in regard to 
 the heights of Hinnon {Scripture IUkx- 
 trations, p. 275), " I measured the pre- 
 cipitous, almost perpendicular, walls, in 
 different places, and found the height to 
 be, variously, forty, thirty-six, thirty- 
 three, thirty, and twenty-three feet. 
 Trees still grow quite near the edge of 
 these rocks, and no doubt in former 
 times were still more numerous in the 
 same place. A rocky pavement exists, 
 also, at the bottom of the ledges; and 
 
A.D. 30. 
 
 MATTHEW XXVII. 
 
 379 
 
 6 And the chief priests took the silver pieces, p and '' ch. 23. 24; is. oi. 
 said, It is not hxwful for to put them into the trea- ^' 
 
 7 sur}% because it is the price of blood. And they 
 took counsel, and bouglit with them the potter's 
 
 8 field, to bury strangers in. Wherefore tliat field 
 was called, i The field of blood, ■" unto this day. 
 
 9 Then was fulfilled that which was spoken by Jere- 
 my the prophet, saying, ^ ' And they took the thirty 
 
 " Ac. 1. 19. 
 ' Jos. 4. 9. 
 
 Zee. 11. 12, 13. 
 
 hence, on that account too, a person 
 who should fall from above would be 
 liable to be crushed and mangled, as 
 well as killed. The traitor may have 
 struck in his fall upon some pointed 
 rock, which entered the body and caused 
 his bowels to gush out." Mattliew sim- 
 ply states tlie fact of his suicide ; Peter 
 i-efers to liis terrible death, a lit end to 
 his treacherous career. Sceon.ver. 7. 
 
 6. It is not lawful. Regarded as 
 inicleau and abominable. It was the 
 price of human blood, and dishonorablj' 
 obtained by Judas. The principle tliat 
 money basely acquired sliould not be 
 used in the service of God, is involved 
 in Deut. 2'6 : IS. They were conscien- 
 tious iu not deliliuo-the temple treasury, 
 but made no scruple about dcliling their 
 own liauds and souls Avitli lioth the 
 ))lood and its price. The price of 
 blood ; given to secure tlie shedding of 
 blood. Tliey thus aclvnowledge that they 
 paid tliis to secure tiie death of Jesus. 
 
 7. Took counsel. While the cruci- 
 fixion wa-j going on, or soon after. They 
 wx^re at a stand in regard to tlie use of 
 the money of their own as well as Ju- 
 das' s iniquity. Their scruples are satisfi- 
 ed by devoting it to a beuevolent object ; 
 micousciously they fulfill prophecy. 
 The potter's field. A well-known 
 lield, where cluy was dug for pottery, or 
 the manufacture of earthenware. The 
 excavations of clay had rendered the 
 land comparatively useless, and hence 
 was ]"iureliascd for so small a sum. 
 Where tliis lield was situated is uncer- 
 tain. It is now pointed out on the steep 
 southern slope of the valley of Hiunon, 
 u[)posite Mount Zion, near the eastern 
 end of the valley. Cla}' and ancieut se- 
 luilchres are found here. It was doubt- 
 less iu this locality. A pottery at Jeru- 
 salem at i^rcsent ol)tains clay from the 
 hill over the valley of the Hiinion. Ju- 
 das may liave fallen into one of these 
 clay cxcav.ations. It is not, however, 
 necessary to understand Peter (Acts 1 : 
 
 18) as saying that Judas fell and met his 
 bloody end on this field; but he may 
 mean that the field was named "field of 
 blood" from the notorious bloody end 
 of tlie traitor, wlierever it occurred. 
 Peter would also seem to intimate that 
 Judas purcliased the field himself; but 
 the original evidently means that Judas, 
 by his treachery, gave occasion for the 
 purchase of the field. To bury stran- 
 gers. Foreigners, probably Gentile pro- 
 selytes, who might come up to the 
 feasts. Others suppose foreign Jews to 
 be meant. Compare Eph. 2 : 13, 19. 
 
 8. Wherefore that field was 
 called. A two-fold reason why it was 
 called Aceldama, field of blood; one 
 given here by Matthew, because pur- 
 chased with the price of blood ; the 
 other by Peter (Acts 1 : 19), from the 
 well-known bloody death of the traitor. 
 Unto this day. The time that Mat- 
 tliew wrote, about eight to twenty years 
 after the crucifixion. " Skeptics have 
 (luoted this phrase in proof that Mat- 
 thew was written in a later age. But it 
 is a curious coincidence that we fell upon 
 this phrase a few days since in a New- 
 York newspaper, in regard to an event 
 not more than eight years distant." — 
 Whedon. 
 
 9. Jeremy. The prophecy is found 
 in Zech. 11 : 13. Wliy, then, is it r'^- 
 ferred to Jeremiah ? This very difficult 
 c|uestion may be answered variously. (1) 
 The Syriac and Persian versions of Mat- 
 thew, and several of the later Greek 
 manuscripts, read simply " through the 
 prophet." Some early transcriber may 
 have inserted the name Jeremiah, sup- 
 posing it to be his prophecy, from a re- 
 miniscence of Jer. 18 : 2. (2) Or some 
 early transcriber may have mistaken the 
 abbreviated form of Zechariah for that 
 of Jeremiah, the only diflerence being 
 in a single letter. (o)'Or possibly, as the 
 Jews (according to the Talmudic order) 
 placed Jeremiali at the head of the pro- 
 phets, his name is given as a general title 
 
380 
 
 MATTHEW XXVII. 
 
 A.D. 30. 
 
 pieces of silver, the price of him that was valued, 
 10 whom they of the children of Israel did value ; and 
 gave them for the potter's field, as the Lord appoint- 
 ed me.' 
 
 Jesus is arraigned hefore Pilate. 
 
 11 AND Jesus stood before the governor. ' And the 
 governor asked him, saying, Art thou the King of 
 the Jews ? And Jesus said unto liim, " Thou say- 
 
 12 est. And when he was accused of the chief priests 
 
 13 and elders, ^ he answered nothing. Then said 
 Pilate unto him, ^ Hearest thou not how many 
 
 ' Mk. 15. 2; Lk. 
 
 23. 3; John 18. 
 
 33. 
 " John 18. 37. 
 
 '■ ch. 26. 63 ; John 
 
 19. 9. 
 y ch. 26. 63; John 
 
 19. 10. 
 
 of the prophetic writings. (4) Or, witli 
 the last reason may be added, tliat the 
 Evangelist liad in view several prophetic 
 passages, Jer. 7 : 3:2 ; 19 : G ; 3:i : 8, 14 ; 
 Zech. 11 : 13, 13. Eitlier of these an- 
 swers is a sufficient explanation. (5) 
 Or the passage quoted may have oc- 
 curred in a work of Jeremiah which has 
 been lost. Such a worlv, Jerome, of the 
 fourth century, says he saw. 
 
 And they took, etc. The seme of 
 Zeehariah is given rather than the worrf^. 
 Valued— value. Better translated, 
 priced~])rice. The verbal correspon- 
 dence between the noun price and the 
 verbs prk-ed and price is thus retained, 
 as in the Greelv. The children of Is- 
 rael did value, or price. The San- 
 hedrim and Judas as representatives of 
 Israel fixed the price. 
 
 10. As the Lord appointed me. 
 Zeehariah both acted and spoke, and 
 wrote liis prophecy under tlie command 
 and direction of the Lord. Compare 
 Jer. 32 : 6-9, where the prophet, by way 
 of symbol, purcliases the held at Ana- 
 thoth, according to tlie command of tlie 
 liord. The Septuagint has tlie same for- 
 mula, Exod. 9 : 12. 
 
 11-14. Jesus is examined by Pilate. 
 The first time, Mark 15 : 3-5; Luke 
 23: 2-5; John 18: 2.8-38. 
 
 11. And Jesus stood. According 
 to several of the oldest manuscripts, ivas 
 placed. In the governor's palace, orpr;\?- 
 torium (John 18 : 28), on Mount Zion, 
 l)uilt by Herod the Great, and the offi- 
 cial residence of the Roman governors, 
 when at Jerusalem. Some suppose 
 the tower of Antonia, adjoining the 
 temple area on the noi-th. The San- 
 hedrim entered not into the gover- 
 nor's house; for the entrance of a 
 Jew into tlie house of a Gentile made 
 
 him unclean till the evening, John 18 : 
 28. They wish Pilate to ratify and exe- 
 cute their sentence. This he refuses to 
 do without knowing their accusation, 
 and the evidence, John 18 : 29-32. They 
 therefore appear as his accusers, bringing 
 the charge, not of blasphemy, on ac- 
 count of which he had been condemned 
 by the Sanhedrim (ch. 26 : 65, 66), but of 
 treason against Ciesar, as king of the 
 Jews, Luke 33 : 2. They thought that 
 the former charge, being religious, Pi- 
 late would not entertain, but that the 
 latter he must entertain, relating as it 
 did both to Cifisar and himself. 
 
 At this point Mattliew says, the go- 
 vernor asked him, rather, questioned 
 him, the verb here expressing formal ju- 
 dicial questioning. Art thou the 
 King? etc. It is implied that this 
 charge hud been preferred against him. 
 Accordingly Luke (23 : 2) informs us 
 tiiat they charged him with seditious agi- 
 tation, forbidding to pay the tribute 
 money, and proclaiming himself Christ, 
 a king. Before answering, Jesus brought 
 out clearly before Pilate's mind the dis- 
 tinction between a civil and a spiritual 
 kingdom, declaring that his was the lat- 
 ter,"john 18 : 3:2-:56. And then he an- 
 swered, Thou sayest ; thou hast an- 
 swered it. See on ch. 26 : 25. 
 
 12. He answered nothing. He had 
 declared liis Messiahship and the spiritual 
 nature of his kingdom to Pilate. He liad 
 nothing more to add. Their malignant 
 charges were unworthy an answer, and 
 his silence a reaffirmation of what he had 
 said. Compare 1 Pet. 2 : 33. 
 
 13. How many things. Rather, 
 ^'V?lat great tldiuja, or sinijjly. What 
 things. The "eference is to the magni- 
 tude rather than the number of things. 
 Pilate may have desired Jesus to deny 
 
A.D. 30. 
 
 MATTHEW XXVII. 
 
 381 
 
 14 things they witness against thee ? '■ And he an- 
 swered him to never a word ; insomuch that the 
 governor marveled greatly. 
 
 Bardhhan jjrefo-red to Jesus. 
 
 15 » NOW at that feast the governor was wont to re- 
 lease unto the people ai prisoner, whom they would. 
 
 16 And they had then a notable prisoner, called Barab- 
 
 17 has. Therefore when tliey were gathered together, 
 Pilate said unto them, Whom will ye that I release 
 unto you ? Barabbus, or Jesus which is called 
 
 18 Christ ? '' For he knew that for envy they had de- 
 livered him. 
 
 I6. 53. 7. 
 
 Mk. 1.5. 6; Lk 
 2;i 17; John 18. 
 39. 40. 
 
 " Gc. 3T. 11; Prov. 
 27. 4 ; 1 John 3. 
 12. 
 
 the charges, in order to help him iu de- 
 claring his innocLTice and his acquittal. 
 But they needed \w denial ; Pilate l^new 
 liis innocence (ver. 18), and that the Jew- 
 ish rulers would not conspire against 
 him, because he would free them'froni 
 Ilomun autliority. 
 
 14. The governor marveled great- 
 ly. He greatly wuudered that Jesus did 
 not even make any reply, much less any 
 explauatit)U of the charges, noteveu aivord. 
 His silence continues till Pilate some time 
 after referi'ed to his power to crucify Iiim 
 or release him, Jolm 19 : 10, 11. 
 
 Pilate now goes forth and declares the 
 .nnocence of Jesus, Luke 23 : 4; John 
 18 : 28. Tlie Jews are therefore the 
 more violent, accusing him with stirring 
 up the people throughout all Judca, be- 
 ginning from Galilee. Leaniing that 
 Jesus is a Galilean, Pilate sends him to 
 Herod, the tetrarch of that country, who 
 mocks him, and sends him back to Pi- 
 late, Luke 23 : 5-1.5. Matthew omits this 
 reference to Herod, which is recorded 
 only l)y Luke, and passes to the next 
 expedient of Pilate to release Jesus. 
 
 15-23. Barabbas pkeferred to Je- 
 sus, Mark 15 : 6-14 ; Luke 23 : 17-23 ; 
 John 18 : 39, 40. 
 
 15. At that feast. At eveiy Pass- 
 over. Was wont to release. The 
 origin of this practice is unkuowu ; it is 
 not mentioned in histoiy. The custom 
 was probably established by the Romans 
 to conciliate the Jews, since persons 
 would often be in prison whom tiie Jews 
 would desire to liberate from Roman 
 law. On the strength of this custom, 
 Pilate tries to save Jesus without otfend- 
 iug the Jews. Instead of l)()l(lly doing 
 what he knew to be right, he weakly re- 
 sorts to an expedient. 
 
 16. They. The officers and keepers 
 of tlu; jirison, where transgressors 
 against Roman law were contined. No- 
 table. The word in Greek is used in a 
 bad sense, and means notorious, famoux, 
 noted. 
 
 Barabbas. The name means fSoii of 
 /lis father. Some tliink he was son of a 
 ntbbi. A few ancient versions and later 
 manuscripts have Jesus Barabba.f. Hence 
 some regard him as a false Messiah, and 
 see a striking providence in liaving a 
 false Jesus, Savior, put against the true 
 Jesus ; a false son of the' Father against 
 the true and real Son of God. All this, 
 however, is very doubtful. Tlie contrast 
 in verse 20 seems to be decidedly against 
 the sujiposition that Barabbaswa's also 
 called Jesus. We learn from the Gos- 
 pels that lie was a most atrocious crimi- 
 nal, a robber (John 18 : 40) ; a raiser of 
 sedition in Jerusalem, and a nnn-derer; 
 and that he was bound with his compa- 
 nions iu sedition, Mark 15 : 7 ; Luke 23 : 
 19. 
 
 17. They were gathered together. 
 The pcojjle (ver. 15) iu connection with 
 tlie Jewish rulers. Pilate hoped to get 
 a popular expression from the multitude 
 in favor of releasing Jesus, rather than 
 Barabbas. The reason of this hope is 
 stated in the next verse. 
 
 18. Envy. Pilate knew that the Jew- 
 ish rulers were envious against Jesus on 
 account of his jjuinilarity with the mul- 
 titude, and because tliey rcirarded him as 
 a formidable rival. He iioped tlicjieople 
 would demand his release. They. The 
 chief priests and elders. Tln-cc times does 
 he proi)Ose to release Jesus (Luke 23 : 
 22), but the people, persuaded by tlieir 
 rulers, to his surprise and mortification, 
 demand Barabbas, 
 
382 
 
 MATTHEW XXVII, 
 
 A.D. 30. 
 
 19 When he was set down on the judgment seat, his 
 wife sent unto hira, saying, Have thou nothing to 
 do with " that just man : for I have suffered many 
 things this day in a dream because of him. 
 
 20 '' But the chief priests and elders persuaded the 
 multitude that they should ask Barabbas, and de- 
 
 21 stroy Jesus. The governor answered and said unto 
 them. Whether of the twain will ye that I release 
 
 22 unto you ? They said, Barabbas. Pilate saith unto 
 them,' What shall I do then with Jesus which is 
 
 ' ver. 4 ; 
 
 1 Pet. 
 
 John 2. 
 "i Mk. 15 
 
 2.3. 18; 
 
 40; Ac. 
 
 Is. 53. 11 ; 
 
 2. 22; 1 
 , 1. 
 
 11; Lk. 
 John 18. 
 
 3. 14, 15. 
 
 19. When he was set down. Rath- 
 er, Atid as ht mt. He was sittiii!^ upon 
 the juduinent-seat awaiting the decision 
 of the people, and ready to pronounce 
 the discharge of the prisoner demanded. 
 Judgment-seat. John (19 : 13) speaks 
 of tlie otiicial seat, upon wliicli the ma- 
 gistrate sat when pronouncing judg- 
 ment, as located in a place called, in 
 Greek, the Pavement, and in Hebrew, 
 Gabbatha, or elevation. This was outside 
 of the judgment-hall, probaljly in front 
 of it, on an elevated platform, paved 
 with marble. The judgment-seat may 
 have been portable, and placed wherever 
 the ma<;:istrate might direct. 
 
 His wife. Her name is said to have 
 been Claudia Procula. This incident is 
 i-elated only by Matthew, and it shows 
 his accuracy ; for the Roman governors 
 had but recently been permitted Ity the 
 lioman senate to take their wives along 
 with them. That just man. Not only 
 innocent, but righteous. She doubtless 
 luid some knowledge of Jesus, and was 
 not unlikely a God-fearing heathen wo- 
 man. A dream. An extraordinary one, 
 from which she had xnfiVird miic/i. It 
 was sent by God; for the time both of 
 the dream and of sending the message 
 to her husband, indicates an overruling 
 Providence. Compare ch. '2 : 13, 19, •.i:3. 
 It is remarkal)le that a heathen woman 
 should i)lead for the Ju>t One, when the 
 .lewisii ])eople clamor for his deatli. 
 This day. Probaljly in the morning, 
 after Pilate had gone forth to the trial of 
 Jesus. 
 
 20. The chief priests and elders 
 persuaded. While Pilate ri'ceives the 
 message from his wife, the Jewish lead- 
 ers are active in counteracting the influ- 
 ence of Pilate's appeal in favor of Je- 
 sus. The multitude were those who liad 
 collected during the arrest and the trial; 
 doubtless composed very laricdy of the 
 street rabble, who are now as ready to 
 
 condemn him as they were a few days 
 before to praise him. The disciples and 
 friends of Jesus, who took the lead in 
 his triumphal entry into Jenisalem, ami 
 whom the Jewish rulers so feared that 
 they dure not to arrest him openly, were 
 without douljt mostly absent, through 
 fear or ignorance. Yet persuasion was 
 necessary to induce even the rabble to 
 ask for the discharge of such a notorious 
 criminal as Baraljbas, and the death of 
 such a righteous one as Jesus. The 
 wicked and malicious conduct of the 
 Jewish people in demanding the death 
 of the Holy and the Just, when Pilate 
 had decided to release him, is presented 
 by Peter in Acts 3 : 13-15. 
 
 21. Answered. The instigations of the 
 priests and elders, which "he overhears 
 and observes from his judgment-seat. 
 See on ch. 11 : 25. He inteqioses the 
 question: Whether of the twain? 
 ir/*/V// of the tiro.'' 
 
 22. What shall I then do ? Pilate 
 seems to have been taken with surprise 
 that they should ask the release of Ba- 
 rabbas, the rebel, robber, and murderer, 
 rather than Jesus, who had committed 
 no crime. He is left in doubt as to what 
 they would have him do with Jesus. 
 Here do we behold another step of Pi- 
 late in weakly yielding himself into the 
 power of the" Jew-s. At first, instead of 
 acquitting Jesus, he adopts the expe- 
 dient of having the people demand his 
 release at tlie feast. This fails, and ex- 
 pediency leads to expediency. Instead 
 of acting as a righteous and independent 
 judge, lie now asks those who had no 
 jurisdiction over the case, "What shall 
 I then do with Jesns f ' Though he de- 
 sires to acquit him, yet the question im- 
 plies and >hows that his decision will be 
 influenced liy the demands of the people. 
 He was doubtless also desirous of pleas- 
 ing the people, because they might ac- 
 cuse him of di^loyalty to Csesar. The 
 
A.D. 30. 
 
 MATTHEW XXVII. 
 
 383 
 
 called Christ ? « They all say unto him, Let him be ' Ac. 13. 28. 
 23 crucified. And the governor said, Why, what evil 
 hath he done ? But tlicy cried out the more, say- 
 ing, Let him be crucified. 
 
 When Pilate saw that he could prevail nothing. 
 
 24 
 
 but that rather a tumult was made, he ' took water ' ^"u. 21. 6, 7; 
 • - - • - ' Ps. 26. e; Jcr. 
 
 and washed hk hands before the multitude, saying, 20. 15, 
 I am innocent of the blood of s this just person: *ver. 4 
 25 see ye to it. Then answered all the people, and said, 
 
 complaints of the Jews received parti- 
 cular attention at Rome. Ardiclaus liad 
 been deposed partly on account of the 
 complaints of his subjects against him. 
 A sellish motive, tliercfore, operated 
 against his moral courage, and doubtless 
 led him to desire to conciliate the Jews, 
 to ■whom he was odious, \>y granting 
 their request, at least in a modified forui, 
 as by scourging and mockeiy. See on 
 ver. 2o. 
 
 Let him be crucified. That they 
 all thus cried out shows how success- 
 ful the rulers had been in stirring up the 
 people. They might have asked, Let 
 him be stoned, which was the Jewish 
 mode of execution and their penalty for 
 blasphemy ; or they might have simply 
 said. Let him be put to death ; but they 
 demand crucifixion, the Roman punish- 
 ment for sedition. They thus also 
 gratify their hatred against Jesus. As 
 they demanded the release of Barabbas, 
 who would, doubtless, have been cruci- 
 fied for his crimes, so thej' ask for Jesus 
 the punishment which Barabbas would 
 have received. Thus is Barabbas pre- 
 ferred to Jesias. Yet in this were the 
 Scriptures and the predictions of Jesus 
 being f ullilled, John 18 : 83. He dies an 
 ignominious death, his body is unmuti- 
 lated and not a bone broken, and he is 
 made a curse by hanging on the tree. 
 
 23. Pilate strives to reason with them. 
 If they insist on his death, they must 
 show some crime meriting such a pu- 
 nishment. And certainly he had not 
 done any thing demanding crucifixion. 
 Though he finds no ml in him (Luke 
 1'.3 : 14), yet on the principle of ex]3e- 
 dieney he proposes to conciliate the 
 Jews by the milder piinishment of 
 scourging, Luke 23 : 22. But they only 
 answer by crying out tumultuously. 
 Let him be crucified. 
 
 24, 25. Pilate declares himself in- 
 nocent OF THE BLOOD OF JeSIS, which 
 
 the people imprecate upon theoiselves. 
 
 I Found only in Matthew. As Matthew 
 I alone relates the dream and the message 
 of Pilate's wife, so he alone relates this 
 act, which her message, doubtless, did 
 much in producing. Tli« auswei- of tlie 
 Jews also fittingly appears in a Gospel 
 especially designed for Jews, showing 
 the aggravated guilt of theii- nation. 
 
 24. Washed hi.s hands. Pilate, 
 finding that his expedients availed uo- 
 thina;, and that a popular tumult was 
 imminent, took water and washed his 
 hands, according to a usage of the Jews 
 (Deut. 21 : 6-9), and of some other na- 
 tions, signifying that he repudiated all 
 responsibility for the death the people 
 demanded. This was an impressive act, 
 and should have caused the Jews to 
 pause and consider. Possibly Pilate 
 hoped tliat it mi^ht produce a good ef- 
 fect. But he had no right to pronounce 
 ■what he knew to be an unrighteous con- 
 demnation ; and to relieve himself of the 
 responsibility of a judge was impossible. 
 Washing of hands and repudiation, how- 
 ever solemn and public, could not relieve 
 liim or cleanse his conscience from guilt. 
 This just person. Jud man., using 
 the same language as his wife, ver. 19. 
 See ye to it. As the chief priest and 
 the elders had said to Judas (ver. 4), so 
 now Pilate says to the people. The re- 
 sponsibility and the guilt of shedding; 
 innocent blood rests on you, not on me. ; 
 
 2.5. His blood be oii us, etc. Such; 
 was the fearful imprecation of the 
 frantic multitude upon themselves and 
 their children. For eighteen centuries 
 have the Jewish people been suffering 
 what they then madly imprecated on 
 themselves. Forty years after, their 
 city was taken and destroyed by the 
 Romans, and such multitudes were cru- 
 cified that room failed for the crosses, 
 and crosses for the bodies. (Josephus, 
 Jewixh War, v. 11. 1.) Doubtless some 
 of those very persons, or their children, 
 were amous: those who were crucified, 
 
384 
 
 MATTHEW XXVII. 
 
 A.D. 30. 
 
 26 '' His blood he on us, and on our children. Then 
 released he Barabbas unto them : and when ' he 
 had scourged Jesus, he delivered Mm to be cruci- 
 fied. 
 
 Tlie insults of the soldiers. 
 
 27 THEN the soldiers of the governor took Jesus 
 into the common hall, and gathered unto him the 
 
 28 whole band of soldiers. And they stripped him, 
 
 29 and ' put on him a scarlet robe. '" And when they 
 had platted a crown of thorns, they put it upon his 
 
 •-Deu. 19.10; Jop. 
 
 2. 19; 2 Sam. 1. 
 
 16; 1 Ki. 2. 32: 
 
 Ac. 5. 28. 
 ' Mk. 15. 15; John 
 
 19. 1, 16; Is. 50. 
 
 6 ; 53. 5 ; Lk. 23. 
 
 16, 24. 35. 
 "Mk. 15.16: John 
 
 19. 2. 
 
 ' Lk. 23. 11. 
 ■"Ps. 69. 19; Is. 
 53. 3. 
 
 This was the decision of the multitude, 
 and, properly speaking, of the nation, 
 though doue in partial ignorance (Acts 
 3 : if) ; for nearly one half of the popu- 
 lation of Judea and Galilee probably at- 
 tended the Passover. Josephus esti- 
 mates the number who attended at about 
 three millions. {Jewish War, ii. 14. 3.) 
 In this multitude were probably repre- 
 sentatives of all portions of the country, 
 and their decision against Jesus was 
 unanimous, John 18 : 40. See on ch. 
 31 : 9. 
 26. Thereupon Pilate releases Bx- 
 
 RA.BBAS, SCOURGES JeSUS, and DELIVERS 
 
 HIM TO BE CRUCIFIED, Mark 15 : 1.5; 
 Luke 23 : -,'4, 25. 
 
 2(5. And when he had scourged 
 Jesus. £ut Jesus, having caiu<<ed to be 
 scourged. It was a Roman custom to 
 scourge a criminal before crucitixion. 
 Roman scourging was more severe than 
 Jemsh. The number of lashes was not 
 limited to forty. The whips were arm- 
 ed with bones or lead, to render the 
 blow the more fearful, and to lacerate the 
 flesh. The criminal was generally bound 
 to a low block, in a stooping posture, 
 and received the fearful blows upon the 
 naked back. The scourging before cru- 
 citi.xion was generally exceedingly cruel, 
 and criminals frequently died under it. 
 Jesus was probably scourged by soldiers 
 appointed by Pilate for the purpose. It 
 took place outside of the governor's 
 house, and was a fulfillment of a predic- 
 tion of Jesus, ch. 20:19; and of prophecy, 
 Isa. 50 : 6 ; 53 : 5. Pilate seems to have 
 been affected by the cruel scourging, and, 
 thinking that what touched his heart 
 might affect the hearts of others, he de- 
 termines to make one more appeal to the 
 Jewish people by showing him lacerated 
 and bleeding, arrayed in a garb of mock- 
 ery. But in vain. See John 19 : 1-16. 
 
 Delivered him to be crucified. 
 
 Matthew states the general fact, and in 
 harmony with John's account, in that 
 he places his delivery to crucifixion after 
 the scourging, and the scourging before 
 the mockery. After making this sum- 
 marj" statement, he passes on and de- 
 scribes the mockery. 
 
 27-30. Jesus mocked by the sol- 
 diers, Mark 15 : 16-19 ; John 19 : 1-16. 
 Matthew docs not describe this with re- 
 ference to exact chronological order, 
 but, in placing it in a general way just 
 previous to his being led away to cruci- 
 fixion, agrees with John, who delineates 
 this portion of the narrative with great 
 particularity. 
 
 27. The common hall. The pra- 
 torium, or governor's house; Herod's 
 palace. See on vers. 2 and 11. Jesus 
 is taken from near the judgment-seat, 
 which was probably in front of the 
 house, into the court of the house, 
 Mark 15 : 16. The whole baud. Tlic 
 whole Roman cohort, stationed at Jeru- 
 salem, which was a tenth part of a legion, 
 and embraced from three to six hundred 
 men or more. See on eh. 26 : 47. The 
 whole company of soldiers were gather- 
 ed unto Jesus to make sport with him. 
 
 28. Stripped him, of his outer gar- 
 ment, or mantle. Scarlet robe. Crim- 
 son military cloak of a Roman officer. 
 Mark and John speak of it as purple, or 
 purple-red, a color worn by emperors. 
 The colors intermingled, and the names 
 were often indefinitely' ai)])lied, and, in 
 popular language, interchanged. The 
 cloak was put upon him in derision of 
 his kingly dignity, and in accordance 
 with the charge the Jews brought against 
 him. Compare Ps. 35 : 15, 16. 
 
 29. Had platted. Having woven. 
 A crown of thorns. The principal 
 object was mockery; a derisive imita- 
 tion of crowning kings and conquerors 
 with wreaths of n-y, palm, or laurel. It 
 
A.D. 30. 
 
 MATTHEW XXVII. 
 
 S8S 
 
 head, and a reed in liis right hand : and they bow- 
 ed the knee before him, and mocked him, saying, 
 ;)0 Hail, king of the Jews ! And " they spit upon him, 
 and took the reed, and " smote him on the head. 
 
 Jesus led away to be crucified. 
 
 :{1 V AND after that they liad mocked him, they 
 took the robe off from him, and put his own raiment 
 
 82 on him ; "i and led him away to crucify liim. ' And as 
 they came out, * they found a man of Cyrene, Si- 
 mon by name : him they compelled to bear his 
 
 " Ch. 26. 67; 18.50. 
 
 6. 
 " Mic. 5. 1. 
 •> Jlk. 15. 20; Lk. 
 
 2;i. 2ti ; John 19. 
 
 16. 
 ich. 21. 38, 39;Ib. 
 
 53. 7. 
 ' Le. 4. 12, 21 ; 
 
 Num. 15. 3.5, 36; 
 
 1 Ki. 21. 13; Ac. 
 
 7. 58; Ueb. 13. 
 
 12. 
 • Mk. 15. 21 ; Lk. 
 
 23.26. 
 
 was, doubtless, a secondary object to 
 make it a jxiinful crown. So mean a 
 plant as the thorn made it suitable for a 
 mock crown, and well adapted to pro- 
 duce pain. It is a matter of dispute as 
 to what species of thorn was used. 
 Tliorny plants and shrubs abound in 
 Palestine. The Spina Chridi, or C/rrisfs 
 f/iorn, is now very common near Jerusa- 
 lem, aud is very generally pointed out 
 as the species of thorn used on this oc- 
 casion. Another plant (a leguminous 
 flexile thorn) is preferred by others. 
 Rev. E. P. Hammond, who was in Jeru- 
 salem in December, 18G6, in referring to 
 it says, " Before leaving, Mrs. Gobat pre- 
 sented me with a crown of thorns, 
 which must be similar to the one which 
 our blessed Savior wore; for all about 
 Jerusalem the same kind of thorn 
 grows as in the days of our Lord. . . 
 Each of the thorns upon the crown was, 
 when it was oivcn me, as sharp as a cam- 
 bric needle. Tlie latter plant is the 
 more probable one. It is possible that 
 this crown remained on his head during 
 his crucifixion, since Matthew and Mark 
 mention the removal of the purple robe, 
 but not the crown. 
 
 A reed. A plant with a hollow- 
 jointed stock, a common product of the 
 wilderness of Judea and of the banks of 
 the Jordan, and sometimes used for 
 walking-canes. This was given him as 
 a mock sceptre, and placed in his 
 right hand, as kings generally held 
 their sceptres in this hand. Mocked 
 him. Paid him mock homage as to a 
 king. Thus was fulfilled his prediction, 
 eh. 20 : 19. Hail. Jo;/ to thee. Simi- 
 lar to the Hebrew phrase, Let the king 
 live forever, Neh. 3:3; Dan. 3 : 4. 
 
 30. Their mockery is now' turned into 
 the grossest insult and violence. To spit 
 upon a person was expressive of the deep- 
 est contempt. Isa. 53 : 3. See on ch. 36 : 
 33 
 
 67. The pain from the stroke of the 
 reed was heightened by the sharp, thorny 
 crown. This mockery and violence was 
 not required by the law. It was tlie 
 lawless sport of a coarse and brutal sol- 
 dieiy, who knew little of Jesus except 
 what they had heard from the Jews, and 
 who, doubtless, regarded him as a re- 
 ligious fanatic. But all this Jesus bore 
 meeklv, submissively, silently, Isa. 
 53:7." 
 
 Having related the mockery of Jesus 
 which preceded the final attempt of Pi- 
 late to release Jesus (John 19 : 1-16), 
 Matthew proceeds to narrate the cruci- 
 fixion. See on ver. 36. 
 
 31-34. Jesus is led forth to cruci- 
 fixion, Mark 15 : 20-23 ; Luke 33 : 26- 
 33; John 19 : 16, 17. Luke's accountis 
 the fullest. 
 
 31. Led him away. Led by the cen- 
 turion on horseback, who had charge of 
 the crucifixion, ver. .>!. 
 
 33. As they came out ; tlie city, 
 Heb. 13 : 12. Criminals were executed 
 outside the city, Lev. 34 : 14; Num 15 : 
 35 ; 1 Kings 21 : 13 ; Acts 7 : 58. Cy- 
 rene was a city on the nortli coast 
 of Africa. Many Jews resided there. 
 They were accustomed to visit Jerusa- 
 lem in large numbei-s at the great festi- 
 vals, and had there a synagogue, Acts 2 : 
 10 ; 6:9. Simon w'as just coming in 
 from the country when Jesus was pass- 
 ing out the gate, bearing his own cross 
 (John 19 : 17), and was the father of 
 Alexander and Rufus, probably well- 
 known disciples among the early Chris- 
 tians, Mark 15 : 31 ; Rom. 16 : 13. He 
 had probably reccnth' come from Cy- 
 rene to attend the Passover. A Simeon 
 in Acts 13 : 1, and the mother of Rufus 
 in Rom. 16 : 13, are spoken of as disci- 
 ples ; but whether they arc to be identi- 
 fied as Simon and his son is conjectural. 
 They compelled. Or, rather, impress- 
 
366 
 
 MATTHEW XXVII. 
 
 A.D. 80. 
 
 33 cross. ' And when they were come unto a place ' JJ^ooS^' ^q" 
 called Golgotha, that is to say, a place of a skull, i^; < « "^ • 
 
 ed, pressed into seranr, the same word be- 
 ing used as in ch. 5 : -±1, the note on 
 whicli see. Thus they did not arbitrarily 
 assume power, but, under the direction 
 (if the centurion, who had the necessary 
 authority under Roman hxw, they press- 
 ed this man into their service. The rea- 
 son for selecting him was, probably, be- 
 cause he was a stranger and foreigner, 
 and happened to meet them just at the 
 time when some one wixs needed. It is 
 not necessary to suppose hiin a disciple 
 or a slave. To bear his cross. The 
 cross was of various forms. (1) It was 
 originally a simple stake. (3) Afterward 
 it was made of two pieces of wood, 
 crossed like the letter T ; or (3) like the 
 letter X ; o"* (^) t^® transverse beam 
 crossed the perpendicular one at some 
 distance from tlie top, as +. The latter 
 was, doubtless, the oue used on this oc- 
 casion, since the title was placed over 
 the head. The uniform tradition is, 
 that tliis was the form of the Savior's 
 cross. The cross which Constantine 
 commanded to be placed on his standard 
 represented the first two letters of the 
 Greek ChrMos {Christ} J. 
 
 Jesus bore his cross to the gate, when 
 he was relieved or aided by Simon. Com- 
 pare Isaac carrying the wood in Gen. 22 : 
 6. It was usual for persons condemned 
 to crucifixion to bear their own cross. A 
 tradition says that Jesus sunk to tlie 
 ground under it. It is quite possible 
 that, having fallen exhausted from great 
 weariness and the loss of blood, it was 
 put on Simon. Yet it is more in accord- 
 ance with the language of Luke (23 : 36) 
 to suppose that Simon bore only the 
 part of the cross which was behind Je- 
 sus, and thus lightened the burden. As 
 they pass along to the place of cruci- 
 fixion, a great company of people, and of 
 women, who also bewailed a\id lament- 
 ed him, follow. This touching incident 
 is related onlv by Luke (ch. 33 : 37-31). 
 
 33. Golgotha. The name in He- 
 brew, or, rather, Aramean, means a 
 skull. According to Luke 33 : 33, cor- 
 rectly translated, it is "a place which is 
 called a skull.''^ Calvary, in the com- 
 mon version, is from Calrarium, the 
 Latin for skull. Some suppose that it 
 was so called from the skulls of crimi- 
 nals executed or buried there But these 
 
 must have been buried according to 
 Jewish law. Why, then, should th« 
 place be named from the skull rather 
 than from any other part of the skele- 
 ton? Why in the singular and not in 
 the plural y Others, therefore, suppose 
 it so called because it was a rounded 
 and skuU-Uke knoll. But there is nu 
 intimation in the Scriptures that it was 
 a hill. Still, the latter explanation is 
 the best, unless we suppose it received 
 the name from some skull which had 
 been found there, or lain there exposed 
 for a time contrary to Jewish usage. 
 From the Gospels we learn it was nigh 
 the city (John 19 : W), near a thorougfi- 
 fare (Mark 15 : x;9), by a garden, where 
 was the sepulchre hewn in the rock, 
 ver. 60; John 19 : 41. Tradition places 
 it north-west of the temple, where the 
 Church of the Sepulchre is at present 
 situated. But this is improbable, since 
 the site of the church must have been 
 within the city, and Golgotha was with- 
 out the gate, ch. 38 : 11; John 19 : 17. 
 The general tendency of opinion now 
 locates Calvary north of Jerusalem, 
 near the Damascus gate, at the grotto 
 of Jeremiah. This meets well all the 
 conditions. Another site is thus 
 described by one wlio knew well 
 the modern city: "The palace of 
 Pilate and the judgment-haU stood at 
 the north-west angle of the Harem 
 area, where the house of the pasha 
 
 still stands It would seem 
 
 that the soldiers had not far to go 
 from the palace to Golgotha. The gate 
 of St. Stephen's (in the eastern wall) is 
 about two hundred yards from the pa- 
 lace, and leads directly into the country. 
 Without the gate one road runs ea.st- 
 ward across the Kidron, another north- 
 ward along the narrow brow of the hill. 
 Between these is an open space, rugged 
 and rocky ; just below it, in the shelving 
 banks of tlie Kidron, are several rock 
 tombs. Tills spot would seem to answer 
 all the requirements of the narrative. 
 The passers-by on both roads would be 
 within a few yards of him ; and his ac- 
 quaintance could stand 'afar off' on the 
 side of Olivet and see with the utmost 
 distinctness the whole scene." — J. L. 
 Porter, in Alexander^ s Kitto's Uyclop. 
 34. Vinegar. Sour wine. The mv» 
 
A.D. 30. 
 
 MATTHEW XXVII. 
 
 38Y 
 
 34 they gave him vinegar to drink mingled with gall : 
 and when he had tasted thereof^ he would not drink. 
 
 The Crucifixion. 
 
 35 ^ AND they crucified him, and parted his gar- 
 ments, casting lots ; that it might be fulfilled which 
 
 "Mk. 1.. 24; Lk. 
 23. 34; John 3. 
 14, 15; 12. 32; 
 19.24. 
 
 of Mark 15 : 23. The soldiers used a 
 cheap, sour ■vviue, but little better than 
 vinegar. Mingled with gall. The 
 word translated (jail denoted a very bit- 
 ter substance, as wormwood, colocynth, 
 l)uppy, myrrh, and the like. Mark ex- 
 plains the bitter ingredient to be myrrh. 
 it was probably the sour wine, mingled 
 with myrrh, wormwood, etc., whichWas 
 given to criminals, according to a Jewish 
 usage, just before crucitixion, to stupefy 
 and deaden the pain. Compare Prov. 
 31 : 6, and notice the fuliillment of pro- 
 phecy (Ps. 69 : t'l), according to whicli 
 the language of Matthew agrees. Tast- 
 ed — ^vouid not drink. He received 
 it, and showed that he knew what it was ; 
 but refused to drink it, since he would 
 drink the cup of sufiering to its very 
 dregs, without any alleviation, and re- 
 tain his mind with all its powers clear 
 and unini]:>aired inito the end. 
 o.'>-56. The crucifixion of Jesus, 
 
 AND THE ATTENDING CIRCUMSTANCES, 
 
 Mark 15 : t'4-41 ; Luke 33 : 49 ; John 
 19 : 18-30. 
 
 35. Crucified him. Crucifixion was 
 the severest and most ignominious pu- 
 nishment among the ancients. It was 
 not a Jewish, but rather a Roman mode 
 of execution, and was inflicted on slaves 
 and the vilest criminals. " It is an out- 
 rage," said Cicero, "to bind a Roman ; 
 to scourge him is an atrocious crime ; to 
 2mt Mm to death is almost parricide; 
 but to CRUCIFY him, what shall I call 
 it ?" To a proud Roman, the cross was a 
 symbol of infamy, and crucifixion an 
 unspeakable disgrace. 
 
 The cross was generally first driven 
 into the ground, and then the criminal 
 was lifted up and fastened to it, by nails 
 through the hands and feet, the latter 
 being either separate or united, and 
 about a foot or two above the ground. 
 Sometimes the victim was first fastened 
 to the cross, and then sunk into the earth 
 with a sudden shock, causing the most 
 agonizing torture. Whether a single nail 
 was driven through the feet of Jesus, or 
 they were nailed separately, can not be 
 determined; but \hat they were nailed 
 
 and not tied, as some have conjectured, 
 is e\ident from Luke ~4 : 39, and from 
 the fact that nailing was usual in Roman 
 crucitixion. Compare 2-i : 16, and Hack- 
 ett's iSmith'')! JJidiwiary of the Bible, on 
 Crucifixion. In order that the hands 
 might not be torn away, a large wooden 
 pin was coumionly inserted in the up- 
 right timber, passing between the legs 
 to support the weight of the body. The 
 unnatural position and tension of the 
 body, the laceration of the hands and 
 feet, which are full of nerves and ten- 
 dons, and the consequent inflammation ; 
 the pressure of the blood to the head 
 and stomach, causing severe pain and 
 temble anxiety, and the burning and 
 raging thirst; all these, with no vital 
 part wounded, made eracifixion a most 
 excruciating and lingering death. Some- 
 times the wretclied victim would hang 
 three days before death came to his re- 
 lief. The unusual quickness of our Sa- 
 vior's death arose from his previous ex- 
 hausting agonies and his deep mental an- 
 guish. This terrible mode of punishment 
 continued tiU it was abolished by Con- 
 stantine, the first Christian emperor. 
 
 It was the third hour of the day, nine 
 o'clock in the morning (Mark 15 : £5), 
 when they arrived at Golgotha, and fas- 
 tened Jesus to the cross. John says (ch. 
 19 : 14) about the sixth hour. The discre- 
 pancy can be explained by supposing that 
 some early transcriber mistook the sign 
 for three for that of six, the two being 
 very nearly alike (some manuscripts of 
 John read /^M'dhour) ; ortliatthe time of 
 orucifixion was somewhere between the 
 two broad divisions, the third and sixth 
 hours, andthat Mark designates the time 
 by the beginning, and John by the end- 
 ing of the period ; or that John uses the 
 Roman mode of reckoning the day from 
 midnight to midnight. See author's Har- 
 mony, note on § 181. Matthew, Mark, 
 and Luke agree in fixing the commence- 
 ment of the darkness at the sixth hour, 
 after Jesus had hung some time on the 
 cross. While they were nailing him 
 to the cross, he forgets, as it were, his 
 own pains in his anxiety for their souls, 
 
388 
 
 MATTHEW XXVII. 
 
 A.D. 30. 
 
 was spoken by the prophet, >' They parted my gar- 
 ments among them, and upon my vesture did they 
 
 36 cast lots. '^ And sitting down they watched him 
 
 37 there. And [they] " set up over his head his accu- 
 sation written. This is Jesus the King of the Jews. 
 
 38 '' Then were there two tliieves crueitied with liim, 
 one on the right hand, and another on the left. 
 
 >• Ps. 22. 18. 
 
 * ver. 51. 
 
 »Mk. 15. 26; Lk. 
 
 23. 38 ; John 19. 
 
 19. 
 Ms. 53. 12: Mk. 
 
 15. 27; Lk. 23. 
 
 32, 33; John 19. 
 
 18. 
 
 and prays, Father, forgive them, for they 
 know not what they do, Luke 23 : 34. 
 This was the first of his seven sayings 
 from the cross. See on ver. 50. 
 
 Parted his garments. Persons were 
 crucidud naked. It was an ancient be- 
 lief and tradition that a linen cloth was 
 bound about his loins. From John 19 : 
 23, 24, it appears that the four soldiers 
 who were engaged in the crucifixion di- 
 vided some of the garments among them- 
 selves, but cast lots for his coat, or tu- 
 nic, being an inner garment, without a 
 seam, and woven throughout. 
 
 They thus unconsciouslv fulfilled pro- 
 phecy, Ps. 32 : 18. That it might, 
 etc. These words to the end of the verse 
 are omitted in the oldest manuscripts, 
 but are found in John 19 : 24. In cast- 
 ing lots, their names were probably 
 written on slips of parchment, and cast 
 into a vase, or a receiver of some kind, 
 and then taken up ; the one first drawn 
 received the prize. 
 
 36. They watched him there. 
 Four soldiers — a centurion and three 
 others, John 19 : 23. They watched him 
 as a guard, with little concern and with 
 little sympathy. The wounds in cruci- 
 fixion were not generally mortal, and 
 hence the necessity of watching, lest 
 friends should come and take him down, 
 and preserve his life. Josephus had a 
 friend who was taken down from the 
 cross and lived; and many cases have 
 occurred where they have recovered, 
 some of them after even remaining on 
 the cross three hours. 
 
 37. Returning a little in his narrative, 
 Matthew refers to the superscription put 
 on the cross, above Jesus, and states that 
 two others were crucified with him. 
 And set up. ■ And they set up ; that is, 
 those who were directed by Pilate; he 
 appears to have written the title himself, 
 John 19 : 22. Accusation. The rea- 
 son, or charge, for which he sufiered. 
 The crime for which a person suffered 
 crucifixion was in some way published. 
 Sometimes a public crier aduounced it ; 
 
 sometimes it was written on a tablet, and 
 hung about the neck of the criminal as I 
 he was led to execution ; and very com- j 
 monly it was, as in this case, written on 
 a white tablet, and put above the crimi- 
 nal's head on the cross. In some eases, 
 these three may have been combined. 
 
 This is Jesus, etc. Mark has sim- 
 ply, "The Kint^ of the Jews;" Luke, 
 "This is the King of the Jews;" and 
 John, " Jesus the "Nazarene, the King of 
 the Jews." The dilfereuce in these 
 titles maybe explained: (1) That some 
 of the Evangelists, and even all of 
 them, may have given the sense rather 
 than the words. (2) That the accusation 
 was written in Hebrew, Greek, and La- 
 tin (John 19 : 20), and while the inscrip- 
 tions were one in sense, they may have 
 been very likely varied in expression, 
 and hence the translation of them would 
 vary. The Latin was the official language 
 of the empire ; the Greek, the language 
 of the cultivated classes, and veiy com- 
 mon in the province ; the Hebrew, or 
 Aramean, the vernacular language of the 
 Jews and the common people. It is 
 quite likely that John's inscription, con- 
 taining the contem]ituous phrase, " the 
 Na/.arene," was the one written in He- 
 l)rew, and which would be understood 
 by the Jews of Palestine. Pilate pur- 
 posely wrote the sarcastic title, purport- 
 ing that the Jews were erucifving their 
 king, and also that he was a Nazarene. 
 The absurdity of the charge a;ipeared 
 itpon its very face ; yet when the Jews ( 
 desired it changed, Pilate would not con- 
 sent. They had pressed him to crucify 
 Jesus, working on his fears, and saj'ing, 
 " If thou let this man go, thou art not 
 Cicsar's friend;" and now he has the op- 
 jiortunity to return the taunt, and he 
 does it, and perseveres in it, John 19 : 
 12, 20-22. Pilate at the same time un- 
 consciously proclaimed him the King of 
 the Jews (eh. 2 : 2), the Messiah, whose 
 claims they could not escape, and whose 
 power they could not resist. 
 
 38. Two thieves. Ttvo robbers, -pro- 
 
A.D. 30. 
 
 MATTHEW XXVII. 
 
 385) 
 
 Jesus mocled on the Ci'oss. 
 
 89 AND ' they that passed by reviled him, wagging 
 
 40 their heads, and saying, *' Thou that destroyest the 
 temple, and buildest it in three days, save thyself. ' If 
 thou be the Son of God, ^ come down from the cross. 
 
 41 Likewise also the chief priests mocking Mm, with 
 
 42 the scribes and elders, said, s He saved others ; him- 
 self he can not save. If he be ^ the King of Israel, 
 let him now come down from the cross, and we will 
 
 4;l believe him. ' He trusted in God ; let him deliver 
 
 ' Mk. 15. 29; Lk. 
 
 23. 35 ; Ps. 22. 6, 
 
 7 ; 109. 25. 
 <> ch. 2fi. 61 ; John 
 
 2. 19. 
 ' ch. 4. 3, 6; 26. 
 
 63, 64. 
 ' ch. 16.4; Lk.l6. 
 
 31. 
 e John 11. 47. 
 •■ ch. 2. 2; Johnl. 
 
 49. 
 * Ps. 22. 7, 8; 71. 
 
 10, 11. 
 
 I 
 
 bably two associates of Barabbas, left to 
 ssuffer while he was released. The Greek 
 makes a distinctiou between the terms, 
 thief and robber, John 10 ; 8. Then 
 were — crucified> The present tense 
 ill the original. TJien two robbers are cru- 
 riflcd ivith him. Jesus is nailed to the 
 cross ; the superscription is put above his 
 liead. Then the two malefactors who 
 wei-e led out with Jesus (Luke 33 : 32) 
 are also crucified, by the same soldiers, 
 Mark 1.5 : :27; Luke 23 : 33; John 19 : 
 18. "The crucified is decked with the 
 title, King of the Jews ; then two rob- 
 bers, as the sjTnbol of his Jewish king- 
 dom, are crucified. This was the gover- 
 nor's revenge, that the Jews had over- 
 come him and humbled him in liis own 
 estimation." — Lange. Thus did Pilate 
 unconsciously fulfill prophecy, " And he 
 was numbered with the transgressoi"s," 
 Mark 15 : 28; Isa. 53 : 13. The time of 
 tlie Passover festivities was regarded as 
 A suitable time for the execution of cri- 
 minals that an impression might be 
 made on the multitudes assembled at 
 Jerusalem. Compare Deut. 17 : 13. The 
 governor, being at Jerusalem at this 
 time, was accustomed to crucify several 
 criminals. 
 
 39. Matthew proceeds (as far as vei-se 
 44) to relate the scoffs and insults of the 
 passers-by, and of the chief priests, 
 whicli were even taken up by the male- 
 factors who were crucified with Jesus. 
 These indignities are related by the first 
 three Evangelists. 
 
 They that passed by. The people 
 going ill and out of tlie city on the tho- 
 roughfare near the iilacc of crucifixion. 
 Wagging their heads. A contemp- 
 tuous and scornful shaking of the head, 
 fitting their words as they reviled him, 
 or blaapfieined him, for such is the word 
 used in the original. See on cli. 12 ; 31. 
 They revile, or blaspheme his power 
 
 and his divine Sonship, as is shown by 
 the next verses. The most atrocious 
 criminal is hardly ever mocked and de- 
 rided when undergoing execution. 
 
 40. Thou that destroyest. See ch. 
 26 : 61. Jesus had spoken not of de- 
 stroymg, but of raiswg up the tcm))le of 
 his body, John 3 : 19. Save thyself. 
 If thou possessest this power. If thou 
 be the Son of God. Literally, God's 
 Soil. See on ch. 14 : 33. If thou be the 
 Son of the Highest, as tliou professest, 
 ch. 26 : 63, 64. Come down. Shutting 
 their eyes to all of the manifestations 
 and evidences of his divine power and 
 Sonship, they prescribe this last test. 
 Ever ready to applaud success (ch. 21 : 
 9) and denounce failure, thej' conclude 
 that Jesus is an impostor, and revile him 
 accordingly. Some, however, did it un- 
 der greater light, and with more mali- 
 cious intent than others. 
 
 41. Chief priests — scribes and 
 elders. The rulers, Luke 23 : 35. That 
 tlie dignitaries of tlie Sanhedrim should 
 thus mingle with the populace in their 
 scoffs, shows how bitter their hatred and 
 how ten-ible their malignity. Mock- 
 ing. Held him up in derision. Their 
 mocker}' was no less blas^jhemous than 
 that of "the peojile. 
 
 42. He saved others. They had 
 been compelled to acknowledge his su- 
 pernatural ])ower. See, for example, 
 Mark 3 : 22 ; John 12 : 10. They taunt 
 him with having lost it now when he 
 needs it for his own deliverance. _ They 
 treat him as an impostor. If he is the 
 King of Israel. If he is the Messiah. 
 The most approved text reads, He is the 
 King of Israel, which is even more ironi- 
 cal. They thus reproach him as a false 
 Messiah. 
 
 43. He trusted in God. They spoke 
 in derision, yet uncdiisciouslv fulfilled, 
 Ps. 22 : 7, 8. For he said, etc. Re- 
 
390 
 
 MATTHEW XXVII. 
 
 A.D. 30. 
 
 him now, if lie will have him : for he said, '' I am 
 
 44 the Son of God. ' The thieves also, which were 
 crucified with him, cast the same in his teeth. 
 
 The siqjernatural darhiess. 
 
 45 '" NOW from the sixth hour there was darkness 
 
 46 over all the land unto the ninth hour. And about 
 the ninth hour " Jesus cried with a loud voice, say- 
 
 K ch. 23. 6.3, 64. 
 ' Mk. 15. 32; Lk. 
 23.39. 
 
 "Mk. 15. 33; Lk. 
 
 2.3. 44; Ex. 10. 
 
 21-23 ; Am. 8. 9. 
 ' Heb. 5. 7. 
 
 ferring to his answer to the high-priest, 
 ch. 2(5 : Hi. The Son of God, or, Utc- 
 rally, GocVs iSo/i, as ia ver. 40, referriug 
 not so mucli to Ids claim to Messiahship 
 as to divinity. Thus iu these several 
 taunts did they iu tlieir malignity speak 
 blasphemously against the Son of Man, 
 ch. 12 : 32. 
 
 Luke (ch. 23 : 36) states that the sol- 
 diers also mocked him. 
 
 44. The thieves. Tlie robbers.. Luke 
 records the railings of only one. But 
 hoth may at tirst have joined in re- 
 proaches; but one of them, being after- 
 ward convinced of tlic Messiahship of 
 Jesus, repents, Luke 23 : 39-43. Cast 
 the same iu his teeth, approached 
 him iu like manner, or with the same 
 thing. Thus Jesus was crucified be- 
 tween robbers, and reproached by them 
 as tlie greatest of criminals. Thus we 
 have recorded by the Evangelists two 
 scotfs by the passing multitude, three by 
 the rulers, one by the soldiers, and one 
 l)y the malefactors ; seven in all. 
 
 About this time probably occurred 
 that interesting incident related in Jolm 
 19 : 2.5-27: Jesus committing his widow- 
 ed mother to the care of the beloved 
 disciple. 
 
 4.5. In this and the four following ver- 
 ses Matthew describes the extraordinary 
 darkness, the desponding crv' of Jesus, 
 ' and the remarks of some of the by- 
 standers. Mark and Luke also record 
 the darkness. 
 
 From the sixth — unto the ninth 
 hour. From twelve o'clock to three in 
 the afternoou. Jesus had hung about 
 three hours upon the cross. Darkness 
 over all the land. Over all the land 
 of Palestine, or overall the eartli, that is, 
 over that ])art of it where there was then 
 dav. The Greek word may have either 
 the limited, or the more extended sense. 
 The darkneiis was supernatural. It could 
 not have been an eclipse of the sun, for 
 that occurs only at new moon, and it 
 was then the Passover, which was ob- 
 
 served at full moon. Nor was it the 
 natural precursor of the earthquake, for 
 that was miraculous, vei-s. 51-53. Luke 
 (23 : 45) adds, "The sun was darkened," 
 after the darkening of the earth, which 
 suggest a thickening of the atmosphere, 
 or a dark gloom coming over the hea- 
 vens, obscuring even the sun. This was 
 evidently the tirst of the miraculous 
 events attending the crucitixion. " Yea, 
 creation itself bewailed its Lord; for the 
 sun was darkened and the rocks were 
 rent." — Cyril Alex. As the night of 
 our Savior's birth was enlightened with 
 the glory of the heavenly hosts (Lulce 
 2 : 9), so now the daij of his death is 
 darkened with the gloom of a forsaken 
 world. The darkness represented the 
 eclipse of the Sun of Righteousness, the 
 darkness and distress which overwhelm- 
 ed his soul when the Father forsook 
 him, and left him to meet alone the 
 powers of death and hell. 
 
 Several heathen writers mention an 
 extraordinary darkening of the sun 
 about this time. Euscbius quotes the 
 words of Phlegon, a chronicler under 
 the reign of Hadrian : " There occurred 
 the greatest darkening of the sun which 
 had ever been kuown ; it became night 
 at midday, so that the stars shone in the 
 heavens. Also, a great earthquake in 
 Bithynia, which destroyed a part of Ni- 
 ci^a." This language may apply to a 
 darkening of the sun, either "by an 
 eclipse or by a supernatural power, and 
 it is said to "have occurred at about the 
 time of our Savior's death. May it not 
 be a heathen testimony to the wonder- 
 ful phenomena of that event? Tertul- 
 lian, Origen, and others also boldly ap- 
 pealed to the Roman archives for the 
 proof of the eclipse of the sun, as it 
 was called, at the time of our Savior's 
 death. 
 
 4Q. About the ninth hour. For 
 about three hours had darkness pre- 
 vailed, and Jesus continued the terrible 
 conflict in silence. Amidst the gloom 
 
A.i). m. 
 
 MATTHEW XXV II. 
 
 ;391 
 
 ing, Eli ! Eli ! lama sabachthani ? that is to say, 
 
 « ' My God I my God ! why hast thou forsaken me '? ' o pg. 22. 1. 
 
 47 Some of them that stood there, when they 
 heard that, said, This man calleth for Elias. 
 
 48 And straightway one of them ran, and took a 
 sponge, P and filled it with vinegar, and put it on a 
 
 P ver. 34 ; Ps. 69. 
 21; Mk. 15. 36; 
 23. 36; John 19. 
 29. 
 
 we may suppose the mockings around 
 the cross had ceased. Into the mysterious 
 agonies of these hours of darkness no 
 mind on earth is permitted to penetrate. 
 The Evangelists let us not into its se- 
 crets, but simply record the length of tlie 
 interval,and the bursting wail of agony at 
 the close of the scene. Eli, Eli. Ps. 
 23 : 1. UH is the Hebrew, and Llvi (Mark 
 15 : 34) the Arameau, the ordinary 
 dialect of the day. The Arameau 
 words are given to show more clearly 
 the i-eference to Elijah in the next verse. 
 My God ! my God ! The cry, not of 
 despair, but of extreme anguish, yet of 
 resignation and holy contidence in God 
 as his God. Why hast thou for- 
 saken me ? Bather, W/ii/ dicM thou 
 fornake rne ^ He was now just emerging 
 from this terrible abandonment by the 
 Father. We catch a glimpse of the in- 
 comprehensible height and depth of his 
 sull'criugs, to which the agonies of Getli- 
 semane were but a prelude. See on ch. 
 26 : 88. As he was made a curse for us 
 and bore our sins, standing in the place 
 of the sinner, the Father turned, as it 
 were, his face from him. He who is of 
 purer eyes than to behold evil (Habbak. 
 1 : 13) turns away from his Son when 
 the sins of a world were laid upon him, 
 Isa. 53 : 4, 5, 10 ; Gal. 3 : 13 ; 2 Cor. 5 : 
 21 ; 1 Pet. 3 : 24. Why ? The interro- 
 gative form gives intensity to the ex- 
 pression. It is not the cry of ignorance 
 of the cause of this abandonment, but 
 rather the stragglings of language in its 
 weakness, to express the unfathomable 
 woe and utter desolation of his vica- 
 rious sufferings. Yet the cry coming 
 forth at the close of this abandonment, 
 shows that he had endured all that was 
 put upon him, and was coming forth vic- 
 torious from the conliict. Though left 
 to himself for a time, yet he did not for- 
 sake God. Personifying forsaken hu- 
 manity under the wrath of God, he 
 makes an atonement, cries unto God, and 
 is heard, in that he feared (Heb. 5 : 7) — 
 the presence of the Father is restored, 
 the darkness rolls away, and light re- 
 turns to the land. This language also 
 
 points to the twenty-second Psalm as 
 fultilled in liim. 
 40. This man calleth for Elias ; 
 
 for Elijali, whose coming the Jewish 
 people were expecting. Most commen- 
 tators stippose this M^as said in jest. If 
 so, it betrays the most terrible deprav- 
 ity, an insensibility and malignant hatred 
 almost inconceivable. It hardly seems 
 possible that after a supernatural dark- 
 ness of about three hours, these atten- 
 dants would have turned into derision 
 this deathly wail of anguish. It is more 
 natural to sujjpose that amid those hours 
 of gloom, sadness and awe pervaded 
 their minds, and that some of them 
 really mistook the word Eli or Elm for 
 Elias, or,in their language, ^w. Their su- 
 perstitious fears may have been suffici- 
 ently arotised in regard to the day of judg- 
 ment, which they may have supposed 
 the coming of Elijah would usher in 
 (Mai. 4 : 5), as to seize instantly upon 
 the word Eli, as the name of that old 
 prophet. Or some, standing by the cross, 
 might have been foreign Jews, who did 
 not very readily understand the language, 
 and therefore confounded the words. 
 Or even some of the Eoman soldiers, 
 who, amid this wonderful phenomenon, 
 had listened attentively to the conversa- 
 tion of the Jews about the coming of 
 Elijah, might have thought Jesus calling 
 for the prophet. It seems better to 
 adopt any of these suppositions than 
 to suppose mockery in the midst of 
 supernatural occurrences. And it ac- 
 cords better with what occurred very 
 soon after, related in Luke 23 : 47, 48. 
 
 48. Immediately after this cry, John 
 informs us that Jesus, knowing that all 
 things were now accomplished^ and that 
 the Scripture might be fuUilled (Ps. fi9 : 
 21), said, "I thirst." Moved with sym- 
 pathy, one extends a sponge of vinegar 
 to his parching lips. A feverish thirst 
 was one of the greatest sufferings at- 
 tending crucifixion. Vinegar. The sour 
 wine of the soldiers. Possibly one of 
 the guard-soldiers who crucified him did 
 this deed of compassion. This must not 
 ' be confounded with the offering of vine- 
 
392 
 
 MATTHEW XXVII. 
 
 A.D. 30. 
 
 49 reed, and gave him to drink. The rest said, Let be, 
 let us see whether Elias will come to save him. 
 
 The death of Jesus, and its attendant circumstances. 
 
 50 1 JESUS, when he had cried again with a loud 
 voice, yielded up the ghost. 
 
 51 And, behold, ' the vail of the temple ' was rent in 
 
 1 Mk. 15. 37 ; Lk. 
 
 23. 46; John 10. 
 
 11. 
 ■• Mk. 15. 38-41 ; 
 
 Lk. 23. 45; Ex. 
 
 26. 31 • 3 Chr. 3. 
 
 14. 
 
 gar in mockery by the soldiers, related 
 in Luke 33 : 36, which took place before 
 the season of darkness. A reed. A 
 hyssop-reed, or stalk, John 19 : 29. Je- 
 sus would not receive the drugged wine 
 which was intended to stupefy and as- 
 suage the pain, nor the wine extended to 
 him in mockery; but this, extended to 
 liim in sympathy, he receives. The great 
 conflict, too, was over, and now he can 
 drink it. 
 
 49. The rest said. The others about 
 the cross, iu contrast to the some, in vcr. 
 47. It appeai-5 from John 19 : 29 that 
 several assisted in filling the sponge with 
 vinegar, and giving it to Jesus. May 
 they not have been of those who had 
 said, " This man caUeth for Elias." The 
 others, seeing what was about to be done, 
 exclaim. Let be, tnait nou\ let us see 
 whether Elijah comes to his rescue. The 
 language seems to be not in mockery, 
 but in doubt and suspense. On the one 
 hand was the supernatural darkness, but 
 on the other Elijah does not immediately 
 come. They are for waiting to see if 
 there will be any divine interposition. 
 According to Mark 15 : 36, the one of- 
 fering him tlie vinegar says the same, 
 VFai<^ etc., a response to the other party, 
 and possibly showing a little stronger 
 expectation that Elijali might come to 
 deliver him. 
 
 50. In this verse Matthew relates the 
 death of Jesus, and in the three follow- 
 ing verses the wonderful phenomena at- 
 tending it. 
 
 Cried as:ain, etc. When Jesus had 
 received tlie vinegar, he said, "It is 
 finished," John 19 : 30. Luke (23 : 46) 
 states that Jesus, crying again ■with a 
 loud voice, said, " Father, into thy hands 
 I commend (commit) my spirit." The 
 latter is doubtless the one" meant by Mat- 
 thew. 
 
 The most probable order of the seven 
 sayings of Jesus is as foUows: 1. The 
 prayer for his enemies, Luke 23 : 34. 2. 
 The promise to the penitent robber, Luke 
 23 : 43. 3. The charge to Marj' and 
 John, John 19:26. 4. The cry Eli, Eli, 
 
 etc., ch. 26 : 46; Mark 15 : 34. 5. The 
 exclamation, "I thirst," John 19 : 28. 
 6. The declaration, "It is finished," John 
 19 : 30. 7. The committing his spirit to 
 God, Luke 23 : 46. 
 
 Yielded up the ghost. Yielded up 
 his spirit. He died voluntarily, John 10 : 
 18. 
 
 That Jesus should have died iu six 
 hours (Mark 15 : 14; John 19 : 33) in- 
 stead of lingering two or three days 
 upon the cross, was owing to the great 
 mental agonies he endured, in compari- 
 son to which the physical pains of cruci- 
 fixion were light. Intense anguish has 
 itself been known to produce death. If 
 the agonies of the garden caused a 
 bloody sweat, and so affected him that 
 an angel appeared to strengthen him, 
 how must the greater agonies of the 
 cross, when forsaken by" the Father, 
 have affected his already exhausted bodyy 
 
 Dr. Stroud, au eminent European phy- 
 sician, in the year 1847 advanced the 
 theorj' that Jesus died of a broken or 
 ruptured heart. It has been found that 
 imder violent and intensely excited emo- 
 tions, the heart is sometimes rent or torn 
 by the violence of its own action. The 
 blood flows into the pericardium, the bag 
 or sack which incloses the heart, and by 
 its pressure gradually stops the beating. 
 The blood then coagulates, and the wa- 
 tery matter is separated from the thicker 
 substance. If the pericardium should be 
 then pierced, there would flow out blood 
 and water, which harmonizes with and 
 best explains the singular phenomenon 
 mentioned in John 19 : 34. This theory 
 also strikingly harmonizes with the pre- 
 dictions in Ps. 22 : 14; 69 : 20. It also 
 gives additional prominence to the blood 
 of Christ, since then his death was lite- 
 rally caused by the floAving of his blood. 
 Nor is it opposed to the Savior's decla- 
 ration, " No man taketh my life from 
 me; I lay it down of myself;" for he 
 voluntarily took upon himselif aU this 
 anguish, even unto death itself. The 
 theory well deserves consideration. 
 
 51, "The vail of the temple. A 
 
A.D. 30. 
 
 MATTHEW XXVII. 
 
 393 
 
 twain from the top to the bottom. ' And the earth 
 53 did quake, and the rocks rent. And the graves 
 were opened ; and " many bodies of the saints which 
 53 ^ slept arose, and came out of the graves after liis 
 resurrection, and went into y the holy city, and ap- 
 peared unto many. 
 
 • Eph. 
 
 2. 
 
 13- 
 
 18; 
 
 IlL-b. 
 
 3. 19, 20 
 
 ; 9. 
 
 8: 10 
 
 19- 
 
 22. 
 
 
 ' ch. Stf 
 
 .2. 
 
 
 
 " Is. 26 
 
 19. 
 
 
 
 " Dun. 
 
 12. 
 
 2 
 
 1 
 
 Cor. 
 
 1.5. 
 
 .51 
 
 1 
 
 Thes. 
 
 4. 1 
 
 4 
 
 
 large, thick, inner curtain, wliich divided 
 the holy place from the holy of holies, 
 E.Kod. Iti : 33; Heb. 9 : 3. Rent in 
 tAvain. Into two pieces. From Luke 
 we loiini that it was rent through the 
 middle, Luke 23 : 4.5. From tlie top 
 to the bottom. Some sixty feet. This 
 could not have been the result of an 
 earthquake. It was rent by the same 
 supernatural power that produced the 
 earthquake and raised some of the dead. 
 
 This occurred at the ninth hour, about 
 three in the afternoon, the time of ofl'er- 
 ing the evening sacritice, when the priest 
 would be in the holy place burning in- 
 cense, and the people praying without. 
 Into the holy of holies the high-priest en- 
 tered alone once a vear to make an atone- 
 ment, Exod. 30 : 10 ; Lev. 16 : 15-17 ; 
 Heb. 9 : 7. The rending of the vail sym- 
 bolized the entering of Jesus, the great 
 Ilitrh-Priestof his people, into the holy of 
 holies on high, there to present the atone- 
 ment which he had made through his 
 blood for their sins, Heb. 9 : 13-14, 25, 26. 
 The Aaronic priesthood and atonement 
 were no longer needed. Each worshiper 
 became himself a priest, a new and liv- 
 ing way of access to God was opened, 
 the middle wall of partition between 
 Jews and Gentiles was broken down, 
 Heb. 10 : 12-14, 19-22 ; Eph 2 : 14 ; 1 Pet. 
 2 : 5. The rent of the vail, seen by the 
 priests, would very likely be known 
 through rumor, and substantiated by the 
 great company of priests who afterward 
 became obedient to the faith, Acts 6 : 7. 
 Jesus himself may have revealed it to 
 his disciple-^ after his resurrection. 
 
 The rocks were rent. The quak- 
 ing of the earth and rending of rocks 
 were miraculous, possibl}' emblematic of 
 the approaching destruction of the Jew- 
 ish state. Large rents and fissures in the 
 rocks have been observed by travelers 
 near the supposed spot of crucifixion. 
 
 52, 53. The graves were opened. 
 The Jewish sepulchres were natural or 
 artificial excavations in the rocks, and 
 their entrances were closed up with mas- 
 sive stones. Hence the doors or stones 
 were removed from many of the tombs 
 
 I by the earthquake, showing that Jesus 
 I had entered the domain of death, and 
 1 broken open its prison-house, 1 Cor. 15 : 
 55-57; Col. 2 : 15; 2 Tim. 1 : 10. Some 
 put a period, and others a comma, after 
 opened, in order to present clearly the 
 ' fact that the bodies of the saints did not 
 J rise and come into the city till "after his 
 resurrection." 
 I Saints. Their hocHea were actually 
 reanimated. Some suppose they were 
 some of the most eminent saints of the 
 Old Testament. Others that they were 
 those who had recently died, such as Si- 
 meon, Anna, Zacharias, and John the 
 Baptist. Otherwise how could it be 
 known who they were? Slept. A beau- 
 tiful figurative designation tor the death 
 of theVighteous. 
 
 Arose, and came, etc. After his 
 resurrection. Matthew clusters these 
 facts together, and, in order to compilete 
 his accoTuit, mentions their resurrection, 
 which accompanied or immediately fol- 
 lowed that of Christ, who was the first 
 fruits of them that slept (1 Cor. 15 : 20), 
 and their appearance in Jerusalem. This 
 showed that the power of death and the 
 grave was vanquished by the death and 
 resurrection of Christ, and is regarded 
 by some as a literal fulfillment "of his 
 words in John 5 : 25. Holy city. So 
 Jerusalem was called, as the seat of the 
 theocracy and the place of the temple. 
 See on ch. 4 : 5. 
 
 Appeared unto many. To such as 
 were chosen of God (compare Acts 10 : 
 41), to give unmistakable evidence of 
 their actual resurrection. What became 
 of these risen saints is not told us. We 
 can hardly suppose that they returned to 
 their graves ; that they were raised to die 
 again. We rather think, with many com- 
 mentators, that thcj' rose to a glorified 
 life, appeared to many during the forty 
 days, and ascended with Christ, or soon 
 after, into his glory. As Matthew wrote 
 his Gospel for the Jews, he alone men- 
 tions this, and doubtless at the time of 
 his writing there were those living to 
 whom these saints appeared in Jerusa- 
 lem. 
 
394 
 
 MATTHEW XXVII. 
 
 A.D. 30. 
 
 54 ^ Now when the centurion, and they that were " ch. 4. 5 
 
 Avith him, watching Jesus, saw the earthquake, and 
 those things that were done, they feared greatly, 
 saying, " Truly, this was the Son of God. 
 
 55 And many women were there beholding afar off, 
 '' whieli followed Jesus from Galilee, ministering 
 
 56 unto him : •= among which was Mary Magdalene, and 
 ^ Mary the mother of James and Joses, * and the 
 mother of Zebedee's children. 
 
 ver 3G; Mk. 15. 
 39 ; Lk. 23. 47. 
 
 » Ro. 1. 4. 
 " Lk. 8. 2, 3. 
 '^ Mk. 15. 40. 
 
 " John 19. 25. 
 « ch. 10. 2. 
 
 54. Matthew notices in this verse the 
 effect of these supernatural occurrences 
 on the centurion who had charge of 
 the cruciii.^ion, and the soldiers who 
 were on guard with him. A centurion 
 was a commander of a hundred men. 
 Feared greatly; as they witnessed 
 the convulsions of nature, lest terrible 
 vengeance mjght be visited upon them. 
 From Mark 1.5 : 39 we learn that not 
 only the wonderful phenomena, but also 
 the manner of Christ's death affected the 
 mind of the centurion. He exclaims, 
 "Certainly this was a righteous man" 
 (Luke 23 : 47); he was not an impostor, 
 but what he chximed to be; he was the 
 Son of God, or rather, GocV s tSoti, as in 
 ver. 40. The centurion does not mean a 
 so?i of a {jod in a heathen sense, nor the 
 Messiah, but tluit Jesus was indeed of a 
 divine nature. He had doubtless heard 
 something of what Jesus claimed to be, : 
 and the charge of the Jews against him, 
 and the taunt, " If thou be the Son of 
 God " (compare on ver. 40 with ch. '2\ : 
 04), and he now expresses his convic- 
 tions that he was indeed divine. There 
 was an impress of divinity on his death 
 as well as on his life, which has been felt ; 
 and recognized by the observing of e very- 
 age. Even the infidel Rousseau exclaimed, ! 
 If Socrates lived and died like a sage, j 
 •Tesus of Nazareth lived and died like a 
 god. , 
 
 Justin Martyr and other early writers 
 affirm that Pilate made an otlicial report ( 
 to Tiberius of the condemnation and 
 death of Jesus. This is very probable. 
 He was deeply impressed not only by 
 the dream of his wife, but also by the 
 charge that he " made himself the Son 
 of God," John 19 : 7, 8. \ 
 
 Luke also notices the effect in general. | 
 "All Uie people that came together to 
 that sight, beholding the things which 
 were done, smote their breasts and re- 
 turned," Luke 23 : 48. 
 55. In this and the next verse Matthew 
 
 who 
 
 refers to the women of Galilee, 
 witnessed his death. 
 
 Many women. In their devotion 
 they watched him to the last, and two 
 of them (ver. 61) continued and saw 
 where they buried him. They were, 
 however, in less danger than the male 
 followers of Jesus. Luke adds (ch. 23 : 
 49), "All his acquaintance." There may 
 have been several groups. Afar off. 
 Probably from the side of the Mount of 
 Olives. See on ver. 33. MinLstering 
 unto him. To his wants. Benevolent 
 women had also in Galilee supplied his 
 wants from their ow^n substance, Luke 
 8:3. 
 
 j 56. Mary Magdalene. Mm-y the 
 I Magdalene, from Magdala, now the vil- 
 lage of Mejdel, on the west coast of the 
 Sea of Galilee. See on eh. 15 : 3J. From 
 Luke 8 : 2, and Mark 16 : 9, we learn that 
 Jesus had wrought a signal miracle upon 
 her in casting out seven demons. She 
 was a woman of some property, as is 
 evident from her ministering to the 
 wants of Jesus, and from the position of 
 her name (Luke 8 : 2, 3); not only in 
 connection with, but even before that of 
 Joanna, the wife of Chuza, Herod's 
 steward, who, from his official position, 
 must have acquired considerable wealth. 
 Tradition has confounded her with the 
 sinner in Luke 7 : 37, but without evi- 
 dence or reason. Neither is she to be 
 confounded with Mary who anointed 
 Jesus in Bctliany, John 1-2 : 3. She was 
 one of the two women who saw the bu- 
 rial of Jesus (ver. 61), and one of those 
 who prepared spices and ointment to 
 embalm him. She was early at the tomb 
 on the first day of the week, and, linger- 
 ing there after the other disciples had 
 retired, she was the first to see her Lord, 
 Mark 16 : 1 ; John 20 : 11-18. 
 
 Mary the mother of James and 
 Joses. Probably the wife of Cleopas, 
 or Alpheus, John"l9 : S5. She witnessed, 
 with Mary Magdalene, the burial of Je- 
 
A.D. 30. 
 
 MATTHEW XXVII. 
 
 395 
 
 The Burial of Jesus. 
 
 57 ' WHEN the even was come, there came a rich 
 man of Arimathtea, named Joseph, who also him- 
 
 o8 self was Jesus' disciple : he went to Pilate, and 
 begged the body of Jesus. Then Pilate command- 
 
 ' Mk. 15. 42 ; Lk. 
 2.3. 50; John 19. 
 
 i<iis, Mark 1.5 : 47. Mark (ch. 15 : 40) de- 
 signates Janaes the ?ess, or the younger, 
 to distinguish him from the James the 
 son of Zebedec. See on chs. 10 : 3 and 
 13 : .55. 
 
 The mother of Zebedee's chil- 
 dren. Supposed to he Salome, from 
 comparing this passage witli Mark 15 : 
 40 and 16 : 1. Salome is also regarded 
 by some as "his mother's sister" of 
 John 19 : 25. Mary the mother of Je- 
 sus is not mentioned, as she had proba- 
 blj' gone away with John, overwhelmed 
 witli sorrow (Luke 2 : 35), soon after she 
 Avas committed to his care, John 19 : 
 25-37. 
 
 57-61. The burial of Jesus, Mark 
 15 : 43-47; Luke 23 : 50-56; John 19 : 
 31-42. John's account is the fullest. 
 He relates that the Jews requested the 
 legs to he broken and the bodies remov- 
 ed, so that they might not remain upon 
 the cross on the Sabbath. The request 
 was granted, but the legs of Jesus were 
 not broken, because he was already dead ; 
 but one of the soldiers pierced his side, 
 and thus two predictions of Scripture 
 were fulfilled, John 19 : 31-37. 
 
 57. When the even was come. 
 The first evening, beginning with the 
 decline of day, about three o'clock in the 
 afternoon. See on ch. 14 : 15. As the 
 first evening had already come, we may 
 suppose it to have been as late as four 
 o'clock, or even later. The Jews were 
 very careful to have the bodies of per- 
 sons publicly executed taken down and 
 buried before sunset, Deut. 21 ; 23. " So 
 great care did the Jews take respecting 
 the burial of men, that even the bodies 
 of those condemned to be criicifled they 
 took down and buried before the going 
 down of the sun." — Josephus, Jewish 
 Wa)% iv. 5. 2. 
 
 Arimathea. Probably Ramah, called 
 RamathaimZophim, the birthplace of 
 Samuel, 1 Sam. 1 : 19. The first book of 
 Maccabees (11 : 34) speaks of it as trans- 
 ferred, together with Lydda, from Sama- 
 ria to Judea, which may account for 
 Luke's calling it "a city of the Jews," 
 Luke 23 : 51. It has generallv been lo- 
 
 cated at the modem Lydda, about twen- 
 ty-four miles north-west of Jerusalem. 
 Its location, however, is uncertain. 
 From the narrative in 1 Sam. 9 : 4-ti ; 10 : 
 2, it would seem that it lay south or 
 south-west of Bethlehem. 
 
 A rich man. Thus was fulfilled Isa. 
 53 : 9, which may be translated, "And 
 his grave was appointed with the wicked, 
 but he was with the rich in his death." 
 Criminals were commonly buried to- 
 gether, in a common sepulchre. It was 
 expected that this would be the case with 
 Jesus; but, bj-a remarkable Providence, 
 he is buried in the new tomb of a man 
 of wealth and rank. 
 
 Joseph. He was an honorable coun- 
 selor, a member of the Sanhedrim, a 
 food and just man, waiting for the king- 
 om of God, and one who had not con- 
 sented to the death of Jesus, Mark 15 : 
 43 ; Luke 23 : 51. He was also himself a 
 disciple of Jes^is ; but secretly, for fear of 
 the Jews, John 19 : 38. While his open 
 disciples are scattered and in dismay, 
 two secret and timid followers are em- 
 boldened to attend to his burial. 
 
 58. He went to Pilate. Probably 
 to his official residence. See on ver. 11. 
 Mark states that he "went in boldly," 
 dared, had the courage and confidence to 
 go in to Pilate and ask the body of Je- 
 sus. Pilate had given the order to break 
 the bones, in orcfer to hasten death, but 
 he is now sui-prised to hear that Jesus is 
 already dead. Having learned that he had 
 been dead for some time, Pilate grants 
 the request. The standing of Josepli as 
 a member of the Sanhedrim, and a man 
 of wealth, doubtless had weight with 
 Pilate, who, according to Mark (15 : 45), 
 gave the dmd body freely, as a present, 
 'without demanding money for it. We 
 can not but admire the Providence which 
 so ordered the circiimstances of our Sa- 
 vior's crucifixion and burial that there 
 could be no doubt about his death, andno 
 deception in regard to his resurrection. 
 
 59. A clean linen cloth. A wind- 
 ing-sheet, in which the body was viTapped. 
 The mummy cloths of the Egyptians 
 were universally linen. John relates 
 
336 
 
 MATTHEW XX VI I. 
 
 A.D. 30. 
 
 59 ed the body to be delivered. And when Joseph 
 liad taken the body, lie wrapped it in a clean linen 
 
 60 cloth, and t' laid it in iiis own new tomb, which he « Is*. 53.9, 
 had hewn out in the rock : and he rolled a great 
 
 stone to the door of the sepulchre, and departed. 
 
 61 And there was Mary Magdalene, and the other 
 Mary, sitting over against the sepulchre. 
 
 The Sepulchre sealed and guarded. 
 
 62 NOW the next day, that followed '' the day of 
 
 '' ch. 26. 17 : Ps. 2. 
 1.3. 
 
 (19 : 39) that Nicodcmus now joined 
 Joseph, brimming a mixture of myrrli 
 and aloes, about a hundred pounds 
 weiii;ht. Tiic sheet was wrapped 
 about in sueli a way as to iuclose the 
 spices next to the body. This was hur- 
 riedly done, and preparatory tu the more 
 formal embalming by the women, after 
 the Sabbath, for winch there was not 
 now time. 
 
 60. New tomb. It was litting that 
 Jesus should be laid in a tomb where no 
 one had before been buried. It would 
 also prevent the assertion, after his resur- 
 rection, that some one else had been 
 raised. Matthew aloae relates that it 
 wa^i Joseph' s. John say.s it was in a gar- 
 den, and in the place where he was cru- 
 cified. The nearness of the place and of 
 the Sabbilh may have led Josepli to 
 bury him in his own new tomb (John 
 19 : •42) ; but once laid there, we need 
 not suppose that Joseph would liave re- 
 moved it, but rather, in his d n'otion, 
 would have kept it there, had Jesus not 
 risen. 
 
 Hewn out in the rock. The tombs 
 of the Jews were generally cut out of 
 the solid rock; sometimes below tlie 
 level of the ground, but oftener above 
 the ground, and on the sides of hills and 
 mountains. They were generally large 
 and commodious, witli one or more 
 apartments with cells for depositing the 
 dead. The tomb of Joseph was doubt- 
 less a family vault. Rolled a great 
 stone to the door. Tliis seems to im- 
 \Ay that the tomb was excavated hori 
 zontally, or nearly so. The stone wa- 
 so heavy that the women, on going to 
 the sepulchre, were perplexed to know 
 how to obtain its removal. Dr. Hackett 
 saw a tomb at Nazareth, cut in the rock, 
 and a large stone rolled against its mouth. 
 But most of the tombs he examined 
 near Jerusalem must have had doors, as 
 is evident from the grooves and perfora- 
 
 tions for the hinges that still remain. 
 "It is possible," he adds, "that the 
 tomb used in the case of the Savior, 
 which is said to have been new, wa,s not 
 entirely (iuished, and the placing of the 
 stone at the entrance may have been a 
 temporary expedient." — Hcriptitre Ulm- 
 tratioiuf, p. lOS. 
 
 61. The other Mary. The mother 
 of James and Joses, ver. 56. They were 
 there, sitting over against the tomb, 
 while the burial was going on, and after 
 the stone had been rolled to the door, 
 and Joseph had departed, ver. 60. They 
 sit there as if to watch it. A very diffe- 
 rent guard was soon after stationed there 
 through the guilty fears of the Jews. 
 
 62-^6. TuE Sepi'lchre se.vled and 
 GUARDED. Recorded only by Matthew. 
 
 6-'. The day of the preparation. 
 Simply, The pivparation, umittiug dui/. 
 The preparation was Friday, the day be- 
 fore the Jewish Sabbath, which was Sa- 
 turday ; the day for making ready for 
 the Sabbath, Mark 1.) : -tJ ^ Luke '23 : 
 54; John 1!) : ;U. 
 
 The next day. The morrow. The 
 Sabbath, which began Saturday eve at 
 sunset. A Sabbatli of anxiety and guiltj' 
 fear to the chief priests and Pharisees, 
 and of deep gloom and unspeakable sad- 
 ness to the disciples. Some suppose 
 that the watch was obtained in the 
 evening, at the besjinning of the Sab- 
 bath, instead of the next morning, or 
 even later, arguing that his body was as 
 liable to be stolen on the first as on the 
 second night. 
 
 But it mav be replied, that the chief 
 priests and Pharisees could have had no 
 anxiety for the first night, for it was the 
 third day that he was to rise again; 
 and moreover, the sanctity of the Sab- 
 bath would have been itself a guard. 
 And as Golgotha was by a thoroughfare, 
 and constantly exposed to observation 
 by daytime, the eve of the first day of 
 
A.D. 80. 
 
 MATTHEW XXVII. 
 
 397 
 
 the preparation, the chief priests and Pharisees came 
 
 03 together unto Pilate, saying, Sir, we remember that 
 ' that deceiver said, while lie was yet alive, ^ After 
 
 04 three days I will rise again. Command therefore that 
 the sepulchre be made sure until the third day, lest 
 his disciples come by night, and steal him away, 
 and say unto the people, He is risen from the dead : 
 
 65 so the last error shall be worse than the first. Pi- 
 late said unto them. Ye have a watch : go your way, 
 
 ' John T. 12. 47. 
 " ch. 1«. 21 ; 17. 
 
 23; 20. 19; 26. 
 
 01 ; Mk. 8. 31 ; 
 
 10. 34; Lk. 9. Z2; 
 
 18. 33; 24. H, 1 ; 
 
 John 2. 19. 
 
 the week was really the earliest time 
 when such a guard was necessary. And 
 this agrees better with the word trans- 
 lated next day, which more naturally re- 
 fers to the next morning, or later, ra- 
 ther than to the preceding evening or 
 night. Compare the use of the word in 
 Mark 11 : 12 ; Acts 10 : 23 ; W : 7. It 
 seems better, therefore, to suppose that 
 this request was made to Pilate some 
 time during the daytime of Saturday, 
 and in time to liave the guard stationed 
 at the sepulchre by evening. This also 
 explains why tlie women who visited 
 the sepulchre on the morning of the re- 
 surrection were anxious about the re- 
 moval of the stone, and not about the 
 seal and tlie guard, because, being placed 
 there but the evening before, they w ere 
 ignorant of the fact. 
 
 Chief priests and Pharisees. 
 Members of tlie Sanhedrim and leaders 
 of the Pharisaic partv. They came in a 
 body to Pilate. That they should havt- 
 done this on the Sabbath may be ex- 
 plained from their greatly excited and 
 guilty fear*, increased by the wonderful 
 lihenomena attending his cniciflxion 
 and death. They may have called this a 
 religious act in behalf of their religion. 
 They, indeed, requested the tomb to be 
 guarded ; but this they asked of Ro- 
 mans, who did not observe the Sabbath. 
 Jews to this day often avail themselves 
 of work done by Gentiles on their Sab- 
 >)ath. They, doubtless, came very quiet- 
 ly to Pilate, as they would wish to se- 
 cure their object with as little notoriety 
 •as possible. 
 
 63. That deceiver. He had been 
 charged with deceivinn' the people, and 
 this charge thev regard as confirmed by 
 his death. After three days, etc. 
 He had told this to his disciples, ch. 16 : 
 21 ; 20 : 17. He had also ^^tatcd it more 
 generally and morepnblielv, ch. 12 : 40; 
 John 2 : 19: 10 : 1.5. 17, IS. P()s^-ibly 
 Judas, to whom such a prediction must 
 34 
 
 have been especiaUy odious, had told it 
 as an instance of a wild, extravagant, 
 and absurd declaration. But how should 
 they remember that which the disciples 
 seemed to forget? Their perceptions 
 were quickened by malice and fear. 
 Guilt, too, aroused their imagination. 
 They in some way knew that Jesus 
 made such a prediction. At least, a very 
 little at such a time as this would make 
 them believe he did. But the disciples, 
 who had been puzzled in regard to its 
 meaning, were disconcerted and dis- 
 heartened by their Lord's sudden and 
 unexpected arrest and death, and alto- 
 gether unprepared to exercise that spi- 
 ritual perception and high faith neces- 
 sary for understanding and believing 
 such a prediction. 
 
 64. Lest his disciples come by 
 night. These Jewish leaders not only 
 style Jesus a deceiver or impostor, but 
 they suggest that his di.^^ciples will carry 
 out the imposition in the most shame- 
 ful manner, by lying and theft. How 
 far was this from the thoughts of these 
 st;rrowingand broken-hearted disciples I 
 The last error, or deception, that he 
 had risen, and hence was what he pro- 
 fessed to be. The first. That he was 
 the Messiah, which many had believed. 
 They were afraid lest they should lose 
 their power among the people and over 
 the Jewish nation. 
 
 6.5. Ye have a watch. The watch 
 is at your service. This guard consisted 
 of Roman soldiers, as the word in the 
 original and ch. 28 : 12 indicate. Hence, 
 being in the service of the Sanhedrim, 
 they reported to them (ch. 28 : 11), but 
 were also accountable to Pilate, ch. 28 : 
 14. The guard may have been those 
 who watched the crucifixion, or, pos- 
 sibly, a small guard attending upon the 
 Sanhedrim. It was customar\' among 
 the Romans, in guarding a prisoner, to 
 employ four soldiers for each watch of 
 three hours, making four of these sets 
 
398 
 
 MATTHEW XXVII. 
 
 A.D. 30. 
 
 66 ' make it as sure as ye can. So they went, and ' ch-28. 11 l5;Ps. 
 made the sepulchre sure, "" sealing the stone, and 30; ^*'' ^^" 
 
 setting a watch. "■ Dan. 6. 17. 
 
 for a night, Acts 12 : 4. As ye can. 
 As ye knoio how. The guard, and every 
 thing necessary to securing tlie body 
 and the sepulchre, were at their dis- 
 posal, and they were to use their know- 
 ledge and best judgment in doing what 
 they desired. 
 
 66. Sealing the stone, by means 
 of a cord or string drawn across the 
 stone and fastened at both ends by seal- 
 ing-clay or wax, on whicli was stamped 
 the seal of Pilate. Thus no one could 
 enter the tomb without resisting public 
 authority. Compare Dan. 6 : 17. The ' 
 watch was a precaution against vio- i 
 lence; the seal, against fraud. Thus, I 
 every means was used to prevent deccp- \ 
 tion. The e^'idence of the resurrection i 
 of Jesus is therefore the greater. If he [ 
 had not risen within three days, the Jew- 
 ish rulers would doubtless have com- 
 pleted their triumph by throwing open 
 the sepulchre, and pointing to his life- 
 less body as an evidence of his decep- 
 tion. But that they did not this, but re- 
 sorted to a most absurd expedient (ch. 
 28 : 13), is an evidence of his resurrec- 
 tion. 
 
 Remarks. 
 
 1. " Fanaticism is often as blind as it 
 is malignant. The very necessity which 
 compelled the Jewish rulers to apply for 
 Pilate's authority for the crucitixion of 
 Christ demonstrated his Messialiship. 
 The sceptre had departed ; it was the 
 appointed sign that Shiloh had come." — 
 J. P. W.i.RREN. Ver. 3 ; Gen. 49 : 10. 
 
 2. Sin encourages its votaries to ex- 
 pect from it worldly advantages, but 
 their possession is attended with misery. 
 The wav of the transgressor is hard, 
 vers. :3-6; Job '^0 : 12-14; Prov. 13 : 1.5. 
 
 3. By comparing the conductof Judas 
 with that of Peter, we may mark the dif- 
 ference between false and true repen- 
 tance. In the one, remorse, turning 
 from rather than to Christ, despair, 
 plunging deeper into sin ; in the other, 
 sorrow, confession of sin, and turning 
 to Christ, vers. 3-8 ; ch. 26 : 7.5 ; John 
 21 : 7, 17; Acts 1 : 25; 2 Cor. 7 : 10. 
 
 4. Suicide is a terrible crime when 
 .committed freely and in a sane mind ; 
 
 and in such a case may be taken as an 
 evidence of an unrenewed state and of 
 sins unf orgiven, ver. 5 ; 2 Sam. 17 : 23 ; 
 Acts 16 : 27. 
 
 5. From the remorse of Judas learn 
 the misery caused by an awakened con- 
 science, and catch a glimpse of the tor- 
 tures of conscience in the world of de- 
 spair, vers. 3-6 ; Gen. 42 : 21 ; Matt. 22 : 
 12 ; Mark 9 : 44. 
 
 6. No counsel, nor deeds of charity, 
 nor memorials, can free the wicked from 
 the penalty of their sins, vers. 6-8; 
 Prov. 11 : ~'l, 31 ; 1 Pet. 4 : 11. 
 
 7. God foreknew the deeds of the 
 wicked as m'cII as those of the righteous, 
 and will make all subserve his grand de- 
 signs and purposes, vers. 9, 10 ; Ps. 76 : 
 10 ; Acts 2 : 23. 
 
 8. Let us seek tlie spirit and courage 
 of Christ, and, like him, witness a good 
 profession, ver. 11 ; 1 Tim. 6 : 13. 
 
 9. It is generally better to treat with 
 silence than to answer the clamors and 
 false accusations of our enemies, vers. 
 12-14 ; 1 Pet. 2 : 21-23. 
 
 10. How often is Barabbas still pre- 
 ferred to Jesus ; self, the world, and the 
 devil, to the Savior ! vers. 15-21 ; Acts 3 : 
 14 ; 7 : 51, 52. 
 
 11. The best of men must at times 
 expect to be objects of envy, ver. 18; 
 ch. 10 : 24, 25 ; Gen. 4 : 4, 5 ; 37 : 11 ; 
 Ps. 106 : 16 ; Acts 1» : 45. 
 
 12. God gives to every man sufficient 
 warning to guard him against sin, and 
 sufficient light to show him the path of 
 duty, ver. 19; Job 33 : 14-17; Acts 14 : 
 17; "17: 30, 31. 
 
 13. The ministers of a corrupt church 
 are generally more corrupt than the peo- 
 jile, and the leaders in their wickedness, 
 ver. 20 ; Jer. 23 : 15 ; Mic. 3 : 5. 
 
 14. How many ask the world what 
 they shall do with Jesus, instead of lis- 
 tening to God's messages, and following 
 the dictates of their consciences ! They 
 ask, and vacillate to their own destruc- 
 tion, vers. 22-24. 
 
 15. How fickle are they who make the 
 popular current instead of truth their 
 principle of action, crying out at one 
 time, Hosanna to the Son of David ! 
 and at another, Crucify him! vers. 23. 
 24; ch. 21 : 9; Acts 14": 11, 19. 
 
A.D. 30. 
 
 MATTHEW XXVII. 
 
 399 
 
 16. Pilate gave a remarkable testi- 
 mony to the innocence of Jesns, a con- 
 demnation of his own act in delivering 
 him to be crucified. Beware how you 
 condemn yourself in not accepting' 
 Christ, while you acknowledge him a 
 Savior, ver. 24. 
 
 17. No outward washing can cleanse 
 from guilt, ver. £■! ; Rom. 3 : 20 ; Heb. 
 9: 9-14; 10: 4. 
 
 18. The prayers of the wicked are 
 often answered in their own destruction, 
 ver. ilb. 
 
 19. Jesus endured cruel scourging 
 tliat we might be healed, ver. '2G ; Ps. 
 l':9 : 3 ; Isa. 50 : 6 ; .53 : 5. 
 
 '-0. Jesus was mocked and treated 
 with tlie greatest indignity, in order 
 tliat we might be raised with hira to the 
 highest glorv, vers. ^T-31 ; Phil. 2 : 9, 
 10; Heb. 2 :"lO; 12 : 2; Rev. 5 : 8-14. 
 
 21. We must follow Christ, bearing 
 his cross, if we would reign with him 
 and share his glorv, ver. 32 ; ch. 16 : 24 ; 
 Phil. 3 : 10, li ; Heb. 13 : 13, 14. 
 
 -2. We should willingly and patiently 
 endure all that our heavenly Father 
 may put upon us, ver. 34 ; Acts 21 : 13 ; 
 Heb. 12 : 3-5. 
 
 23. Jesus was treated as a slave, va- 
 lued at the price, and sutfering the 
 death, of a slave, in order that he might 
 give ns true freedom, ver. 35 ; eh. 26 : 
 15 ; John 8 : 36 ; Gal. 5 : 1. 
 
 24. Jesus was stripjjed of his garments, 
 pointing to the spiritual nakedness of 
 the race, and the white garments he has 
 purchased to cover us, ver. 35; Gen. 3 : 
 7, 10; Phil. 3:9; Rev. 3: 18. 
 
 25. In Jesus on the cross, suspended 
 between heaven and the earth, we be- 
 hold a mediator between God and man, 
 vers. 35, 36 ; 1 Tim. 2 : 5. 
 
 26. Jesus saved not himself so that he 
 might save others, vers. 39-42 ; Rom. 5 : 
 6; 1 Cor. 15 : 3 ; 2 Cor. 5 : 15; 1 Thess. 
 5 : 10. 
 
 27. Adversity is not a proof of God's 
 displeasure, nor is a want of success al- 
 ways an indication of final failure, vers. 
 40-43 ; Job 42 : 10 ; Ps. 3 : 2-1 ; 42 : 10, 
 11. 
 
 28. All classes, Jews, Gentiles, priests, 
 rulers, people, soldiers, and servants, 
 w'cre turned against Jesus, in order that 
 he might be a Savior to aU, vers. 39-44 ; 
 Luke "23 : 36; Gal. 3 : 28; 1 John 2 : 
 1, 2. 
 
 29. The darkness around the suffei-ing 
 and dying Jesus should remind us of the 
 spiritual "darkness of our world, and of 
 
 Christ its true light, ver. 45; John 
 
 8 : 12. 
 
 30. In the darkest hour the Christian 
 should imitate his Savior, and not lose 
 confidence in God as his God, ver. 46, 
 "J/>/ God;" Job 13 : 15; Ps. 43 : 5: 
 Hab. 3 : 17, 18 ; Rom. 5:3-5; 2 Tim. 
 1 : 12. 
 
 31. If the agony of the Savior when 
 forsaken of God for sinners was so great, 
 what shall be the misery of those who at 
 last shall be forsaken forever to wrath 
 and endless despair? ver. 46. 
 
 32. As the soldiers around the cross 
 failed to enter into the feelings and 
 agonies of Jesus, so impenitent sin- 
 ners of our day fail to be impressed with 
 his sufferings and death, vers. 47-49 ; 1 
 Cor. 2 : 14. 
 
 33. Jesus received drink from his ene- 
 mies, suggestive of a complete atone- 
 ment for sinners, and of jjcace and good- 
 will to men, ver. 48 ; Dan. 9 : 24 ; Rom. 
 5:1; Eph. 2 : 14. 
 
 34. " With pleasure may we survey the 
 awful tokens by which God owned his 
 dying Son, and wiped away the infamy 
 of his cross." — Doddkidge. Ver. 51. 
 
 35. Inasmuch as the way into the 
 holiest of all has been opened through 
 the rent vail of the Redeemer's flesh, let 
 us draw near to God boldlv, and in 
 strong faith, ver. 51 ; Heb. 'k : 16 ; 9 : 
 12 ; 10 : 19-22. 
 
 36. Let the shaking of the earth, the 
 opening of the graves, and the raising 
 of the dead, be .symbolical of the effect 
 of Christ's death on our hearts and con- 
 sciences, vers 51-53; Acts 2 : 37; Gal. 
 6: 14; Eph. 5: 14. 
 
 37. In the death of Jesus we see evi- 
 dences of his divinity. The centurion 
 saw it. How much more should we, 
 with our greater evidences ! ver. 54 ; 
 Heb. 1 : 1-4. 
 
 38. God will at all times have a people 
 in the world, vers. 54-56 ; Rom. 9 : ii7 ; 
 11: 5. 
 
 39. Let us be suitably affected with 
 the lifeless body of Jesus on the cross, 
 and accept of the glorious fruits of his 
 death, ver. 54 ; 2 Tim. 1 : 10 ; 1 Pet. 
 2: 24. 
 
 40. God, who so wonderfully guarded 
 the body of Jesus, will in like manner 
 guard the dust of aU them that sleep 
 in Jesus, vers. 57-60 ; 1 Thess. 4 : 14. 
 
 41. In Joseph of Arimathea w'e be- 
 hold a man of wealtli devoting his pro- 
 pertv to the Lord, vers. 57-00 ; 1 Kings 
 IS: 13; 1 Tim. 6 : 17-19. 
 
400 
 
 MATTHEW XXVIII. 
 
 A.D. 30. 
 
 The resurrection of Jesus ; the visit of the women ° Mk. 16. 1 ; Lk. 
 
 '' "^ 24. 1 ; John 20. 
 
 XXVIII. IN the " end of the sabbath, as it began h 2- 
 
 43. The devotion of woman to Jesus 
 is seen both at the cross and the sepul- 
 chre, ver. (31 ; 5.5, 56 ; ch. 38 : 1, etc. 
 
 43. The wicked are like the troubled 
 sea, whose consciences give them no rest, 
 vers. 6:i-64 ; Isa. 57 : 20 ; Prov. 28 : 1. 
 
 44. God permits the malice of men 
 against liim to go just so far as to sub- 
 serve his purposes and the highest in- 
 terest of his people, vers. 62-CtJ ; J0I3 5 : 
 1-2, 13 ; Prov. 19 : 21. 
 
 CHAPTER XXVIII. 
 
 Matthew now closes his Gospel his- 
 tory with a brief account of the resur- 
 rection of Jesus from the dead. The 
 e\adences which he gives are : (1) The 
 earthquake and descent of the angel 
 who rolled away the stone, and the ef- 
 fect upon the guard. (2) The testi- 
 mony of the angel to the women, who 
 had come early to view the sepulchre. 
 (3) The appearance of Jesus to the wo- 
 men. (4) The report of the guard to 
 the chief priests of all things that had 
 occurred, and the shallow and fallacious 
 attempt of the latter to explain away 
 the fact of his resurrection. (5) The 
 appearance of Jesus to liis disciples in 
 Galilee. Since Matthew wrote especially 
 for Jewish readers, he relates (1) what 
 the guard saw, what they reported to 
 the chief priests, and wiiat the chief 
 priests attempted to do ; and (2) the 
 declaration of Jesus concerning his su- 
 preme authority, and his commission to 
 his disciples to" preach the Gospel to all 
 nations. And, finally, as Matthew had 
 for the most part related our Lord's 
 ministry in Galilee, so he very appro- 
 priately gives his most signal appear- 
 ance to his disciples in that region, after 
 his resurrection, and with it closes liis 
 Gospel. 
 
 In comparing this chapter with the 
 accounts of the resurrection as given 
 by the other Evangelists, the fact is at 
 once apparent that they were indepen- 
 dent narrators. On account of the great 
 brevity of these narratives, especially 
 those of Matthew and Mark, great diffi- 
 culty has been experienced in bringing 
 them into complete harmony. But a 
 careful study of these records will con- 
 vince any reasonable mind that the dis- 
 
 crepancies are only apparent. They can 
 all be so explained as to show at once 
 that, if we were in possession of all the 
 details, the difficulties would not exist. 
 But God has wisely ordered difficulties 
 here as well as in other things, in order 
 to give his people the more opportunity 
 to exercise their faith in his word, and 
 the Avicked their unbelief. See author's 
 Harmony, Introductory note to Part 
 VIII. 
 
 From a comparison of these four ac- 
 counts, and of Paul (1 Cor. 15), we ga- 
 ther the following ten appearances after 
 his resurrection : 1. To Mary Magdalene, 
 Mark 1(5 : 9; John 20 : 11-18. 2. To the 
 women, ch. 28 : 9, 10. 3. To Peter, 
 Luke 24 : &4; 1 Cor. 15 : 5. 4. To the 
 two disciples, Mark 16 : 12 ; Luke '^4 : 
 13-31. 5. To the apostles, except Tho- 
 mas, Mark 16 : 14; Luke ^ : 30-49; 
 John 20 : 19-23. 6. To the apostles, 
 Thomas being present, John :C0 : li6-29. 
 
 7. To some of his disciples on the shore 
 of the lake of Tiberias, John 21 : 4-22. 
 
 8. To the apostles and others, compris- 
 ing above live hundred brethren, on a 
 mountain in Galilee, ch. 28 : 16-20 ; Mark 
 16 : 15-18 ; 1 Cor. 15 : 6. 9. To James, 1 
 Cor. 15 : 7. 10. To the eleven at Jerusa- 
 lem, and on the Mount of Olives, near 
 Bethany, just before his ascension, Luke 
 24 : 50, 51 ; Acts 1 : 4-9. 
 
 Jesus doubtless appeared at other 
 times, since he showed himself to his 
 apostles during forty days, speaking the 
 things concerning the kingdom of God, 
 Acts 1:3; compare John 20 : 30, 31. 
 
 1-7. The Resirrection of Jesus 
 and its accompaxtixg incidents. 
 The earthquake, the descent of the an- 
 gel, tlie effect on the guard, the com- 
 foi-ting address to the women, and the 
 messaire to the disciples, Mark 16 : 1-7; 
 Luke 24 : 1-8; Jolm rJO : 1, 2. 
 
 1. In the end of the Sahbath, 
 or more exactly, But late on the Sabbath 
 day, an indefinite expression defined 
 by the Ufxt clause, " As it began to 
 dawn,'" etc. Thus Matthew seems to 
 follow the natural division of the day 
 from sunrise to sunrise ; as perliaps hail 
 been his custom, as a publican, to reckon 
 the civil day. The custom of reckon- 
 ing fnim evening to evening (Lev. 23 : 
 32) grew out of oliserving fea.sts and 
 
A.D. 30. 
 
 MATTHEW XXVIII. 
 
 401 
 
 to dawn toward the first day of the week, came 
 Mary Magdalene ° and the otlier Mary to see the o ch. 27. 56 61 
 2 sepulchre. And, behold, ^ there was a great earth- 
 quake : for 1 the angel of the Lord descended from 
 heaven, and came and rolled back the stone fi'om 
 
 P ch. 27. 51-53. 
 1 Mk. IG. 5 ; I , 
 
 24. 4; John A). 
 
 12. 
 
 seasons, which depended on the return 
 of the new moon. The natural day was 
 originally regarded as closing with the 
 morning (Gen. 1:5; Lev. 7 : 15). So 
 Jonah (1 : 17) and Mattliew (12 : 40) 
 follow day by night, " three day.s and 
 three nights." This view harmonizes 
 Matthew Mith the other Gospels, which 
 distinctly declare that our Lord arose 
 in the early morning. Some, as Grimm 
 and Godet, maintain that the expression 
 should be translated, After the Sabbath. 
 But this meaning is not clearly made 
 out, though it may be possible. 
 
 As it bewail to dawn. The dawn- 
 ing of the day. John says, " AVhen it I 
 was yet dark ; " the light was struggling ! 
 with darkness. Luke says, " Very | 
 early." Mark says, " Very early. . . At 
 the rising of the sun." The visit of the 
 women to the .sepulchre may have oc- 
 cupied two or three hours from their 
 first leaving their home until they left 
 the sepulchre. Mary Magdalene may 
 have gone somewhat in atlvance of the 
 rest. John mentions her, and her alone, 
 and the other Evangelists mention her 
 first, as if peculiarly i^rouiinent in their j 
 visit to the sepulchre. As the company 
 of women came to the sepulchre the 
 rising sun may have shed its first beams 
 upon them. Yet in popular usage, 
 dawn and sunrise are often used for 
 early morning, and ilark seems so to 
 regard his own expression ; for he says, 
 " Vei-y early \\\ the morning," etc. There 
 need, therefore, be no difhculty in har- 
 monizing the Evangelists in regard to 
 the time of the visit. Tliere may have 
 been ditterent arrivals. Or, if not, one 
 may have in mind the tiuie of starting, 
 another of their going, and another of 
 their arrival or of tlieir stay at the sep- 
 ulchre. But see further on. 
 
 The first day of the week. Sun- 
 day ; afterward observetl Ijv the disciples 
 as the Lord's day. Rev. 1 :" 10 ; Acts 20 : 
 7; 1 Cor. l(j : 1. Ignatius, who was 
 educated under the Apostle John, and 
 who was pastor of the church at Antioch 
 for forty yeai-s, from about A. D. 70, in 
 his letter to the Magnesians speaks of 
 "no longer observing the Sabbath, but 
 
 living in the observance of the uord's 
 day." The Teaching of the /"welve 
 Apostles (ch. 14), early in th second 
 century, says, " But every L( ,-d's day 
 do ye come together and bre; k bread, 
 and give thanks, confessing y(mr trans- 
 gressions, that your sacrifice may be 
 pure. ' ' Justin Martyr, who wrote about 
 A. D. 158, says (Apology I., G7), " Sun- 
 day is the day on which we hold our 
 common assembly, because it is the 
 first day, on which God . , . made the 
 world and Jesus Christ jur Saviour 
 on the same day rose fr6 4i the dead." 
 Much similar testimony m jght be given, 
 showing that while the .Jewish Sab- 
 bath was observed mon. or less by 
 early Jewish churches and /ewish con- 
 verts, the Lord's day was observed by 
 all. 
 
 Mary Magdalene and the other 
 Mary. See on ch. 27 : .56, 61. Mark 
 ult-o mentions Salome, supposed to be 
 the mother of James and John. Luke 
 (24 : 10) speaks of Joanna and other wo- 
 men, the former supposed to be the one 
 mentioned in Luke 8 : 3, the wife of 
 Chuza, steward of Herod. To see. 
 To look at attentively, to view the sepul- 
 chre, and, at the same time, to anoint 
 and embalm his body, Mark 16 : 1; 
 Luke 24 : 1. It is not an improbable 
 supposition that Mary Magdalene, with 
 the other Mary and Salome, went to 
 view the sepulchre before the time they 
 had agreed to meet Joanna and the other 
 w^omen there, who were to come about 
 sun-rising to assist in embalming the 
 body. 
 
 3. Earthquake. This probably oc- 
 curred while they were on their way to 
 the sepulchre. We learn from John 
 (20 : 1) that when Mary Magdalene came 
 to the sepulchre, she found the stone 
 taken away ; and from Mark, that the 
 women, who were ignorant of the guard 
 and the seal, were considering, while on 
 their way, who should roll away the 
 great stone from the door of the sepul- 
 chre; but coming, they found it rolled 
 away, Mark 16 •" 3, 4. The angel. 
 This should be An angel. The anf/el mis- 
 guides the reader, as if a particular an- 
 
402 
 
 MATTHEW XXVIII. 
 
 A.D. 80. 
 
 3 the door, and sat upon it. ■■ His countenance was 
 
 4 like lightning, and his raiment white as snow : and 
 for fear of him ^ the keepers did shake, and became 
 as dead men. 
 
 5 * And the angel answered and said unto the 
 women. Fear not ye ; for I know that ye seek Jesus, 
 
 Dan. 10. 6. 
 
 cli. 27. 65, 66. 
 
 < Mk. 16. 6; 
 24.5. 
 
 Lk. 
 
 gel, the augel of the covenant, was 
 meant. Jesus could have rolled the 
 stone away himself, but an angel de- 
 scends and does it, showing to the 
 guard that it was done by a higlier order 
 than that of either the Sanhedrim or of 
 Pilate— L'veu by the mandate and a mes- 
 seuger of heaven. It was not necessary 
 that the stone should be removed at all; 
 for with his resurrection body Jesus 
 could have come forth from the closed 
 tomb, eveu as he entered and left the 
 closed room where the disciples were as- 
 sembled, John 20 : 19, 26 ; Luke 24 : 31. 
 Hence, most expositors suppose Jesus 
 rose before the rolling away the stoue. 
 It seems natural to suppose that, as an 
 earthquake followed immediately after 
 ills death, so one preceded immediately 
 his return to life ; and hence we may sup- 
 pose that he passed out of the tomb 
 when the angel removed the stone. His 
 resurrection may not have been seen bj' 
 any human being then living; but the 
 evidences of it were many and over- 
 whelming, among which were the de- 
 scent of "the angel and the rolling away 
 the stone. Sat upon it. In presence 
 of the keepers. He removed into the 
 sepulchre before the women arrived, 
 Mark l(i : 5 ; Luke 2-1 : 3, 4. 
 
 3. His countenance. The ap}xar- 
 niice of his face. Like lightning, in 
 its brightness. White as snow. The 
 first time that heavenly messengers are 
 said to have appeared in white ; they so 
 appeared afterward. Acts 1:10; compare 
 Acts 10 : 30. The dress was in harmony 
 with the occasion and with the tidings. 
 Compare Mark 9:3; Rev. 3:4; 7 : 14. 
 
 4. The keepers. The guard of sol- 
 diers, ch. 27 : 65. Shake. As the 
 earth quaked just before, so do they now 
 qtiake. As dead men. The effect of 
 the glory and splendor of heavenly visi- 
 tants seem to be to overpower the senses 
 and prostrate the strength, Dan. 8 : 27 ; 
 compare Matt. 17 : 6 ; Kev. 1 : 17. The 
 keepers, therefore, were not eye-wit- 
 nesses of his resurrection. 
 
 5. The angel. He had entered the 
 sepulchre, Mark 16 : 5. Hence, Mary 
 
 Magdalene, who seems at this time not 
 to have entered the sepulchre, saw not 
 the angel. At seeing tlie stone rolled 
 away, she, quick to draw an inference of I 
 evil, runs back to Jerusalem and tells 1 
 Peter and John, " They have taken away 
 the Lord out of the sepulchre, and we 
 know not where they liave laid liim," 
 John 20 : 2. The other women thus left 
 by Mary Magdalene may have tarried a 
 little, in hesitation, at the entrance of 
 the tomb. Then they entered and 
 searched, but found not the body of the 
 Lord Jesus. They stand perplexed. 
 While in this state they behold the an- 
 gel. See Luke 24 : 3, 4, where it is also 
 said, " Two men stood by them in shin- 
 ing garments." So, also, Mary Mag- 
 dalene, on her return, saw two angels in 
 white sitting, the one at the head and 
 the other at the feet, where the bodv had 
 lain, John 20 : 11, 12. That Matthew 
 and Mark mention only one angel may 
 be satisfactorily explained in various 
 ways. They may speak only of the one 
 who was the speaker on this occasion. 
 Or, as the lirstoue arose, the other may 
 have suddenly appeared by his side to 
 confirm his testimony. But see a simi- 
 lar instance in note on ch. 9 : 28. That 
 Luke speaks of their standing, while 
 Mark speaks of the one sitting, may also 
 be variously explained. The former 
 does not say that they had not been sit- 
 ting, nor tiie latter "that they did nut 
 afterward stand. The word translated 
 stood in Luke 24 : 4 has reference, not so 
 much to the posture, as the smldenness of i 
 their appearing, and may be translated, ' 
 came upon t/iein, aj)peared suddenly. Com- 
 l)are the use of the word in Luke 2:9; 
 Acts 12 : 7. Or, combining the latter 
 idea with a former suggestion, the one 
 angel nun' have arisen, and the other ap- 
 peared suddenly. Other possible ex- 
 planations wiU occur to the thoughtful 
 reader. 
 
 Fear not ye. Te is emphatic. His 
 foes and the guard may well be afraid ; 
 but fear not ye, his faithful followers, 
 for he is risen. It is possible that they 
 mav have seen the frightened soldiers 
 
A.D. 30. 
 
 MATTHEW XXVIII. 
 
 403 
 
 which was crucified. " He is not here : for he is 
 risen, == as he said. Come, sec the phicu where the 
 Lord lay. And go quickly, and tell his disciples 
 that he is risen from the dead ; and, beliold, > he 
 goeth before you into Galilee ; there shall ye see 
 him. Lo, I have told you. 
 
 The w&men return ; Jesus meets them. 
 
 ^ AND they departed quickly from the sepulchre 
 with fear and great Joy ; and did run to bring his 
 discijjles word. 
 
 And as they went to tell his disciples, behold. 
 
 » John 14. 19 ; 1 
 
 Cor. 15. 20-22. 
 » ch. 12. 40 ; Hi. 
 
 21 ; IT. 23 ; 20. 
 
 lit. 
 >(h. 26. 32; Mk. 
 
 10. 7. 
 
 ' Mk. 10. 8. 
 
 fleeing from the sepulchre. The lan- 
 guage would seem to imply that others 
 were present, or had been present, who 
 were also afraid. 
 
 6. Come see the place, etc. The 
 language imphes lliat the angel was in 
 the sepulchre, in harmony with Mark 
 and Luke. Tlie place was, doubtless, a 
 cell in the tomb, like a berth or shelf, so 
 that the body lay parallel with the wall. 
 John 20 : 13 seems to imply this, since 
 Mary Magdalene saw two angels, one at 
 the head and the other at the feet, where 
 Jesus had lain. Lord, of angels as well 
 as of men. 
 
 7. His disciples. To the whole 
 company of believers then at Jerusalem. 
 Tlie message was also to be communi- 
 cated to Peter personally, Mark 16 : 7. 
 The importance and prominence given 
 to this appearance in Galilee, and the 
 fact that Jesus did appear that day, and 
 a week, later, to his apostles and others, 
 at Jerusalem, seem to indicate that the 
 appearance here foretold was that to be- 
 lievers at large, and recorded in 1 Cor. 
 1.5 : 6. Hence, the message, w-hich 
 would naturally be told first to 'the 
 apo>Mes, was for all. Goeth before 
 you into Galilee. Jesus had fore- 
 told this, ch. 20 : 32. There should oc- 
 cur his great and grand manifestation to 
 his assembled disciples. He would go, 
 not as on former occasions, .;om>-?(c?/>h,9 
 with them, but as his resurrection body 
 could go ; he would be there on their re- 
 turn from the Passover, and would meet 
 them gathered at the appointed place. 
 He did not, however, go for more than 
 a weelv, till the Paschalfestival was over, 
 and the disciples who came up to Jeru- 
 salem were ready to return, John 20 : 26. 
 There shall ye see him. Some 
 would end the message to the disci- 
 ples with the preceding clause, making 
 
 this an address to the women. It is bet- 
 ter to regard it as included in the mes- 
 sage, in harmony witli that in vers. 10. 
 From Luke (24 : 6) we learn that tlie an- 
 gel reminded them that Jesus had fore- 
 told his crucifixion and resurrection. 
 liO, I have told you. A solemn 
 and authoritative affirmation of the mes- 
 sage, both to confirm their faith in it 
 and to enable them confidently to an- 
 nounce it. 
 
 8-10. The women return ; Jesus 
 MEETS THEM, Mark 16 : 8. 
 
 8. Fear— joy. Awe at the strange 
 and wondrous things they had seen; 
 great joy at the glad tidings they had 
 heard. Mark dwells upon their fear. 
 They fled from the sepulchre ; trembling 
 and astonishment seized them. They 
 said nothing to any one, for tliey were 
 afraid. While in this state of mind Je- 
 sus apxjears to them. This was very 
 fitting, both for dispelling their fear 
 and for giving them utterance. Before 
 his appearance/ea?- preponderated ; after 
 it, joy. Before, they are silent ; after, 
 they hasten and tell the disciples. Mat- 
 thew, in his brevity, combines the two, 
 without going into details. 
 
 9. The first clause of this verse. And 
 as they went to tell ?iiit disdpk.i, should be 
 omitted, according to the highest criti- 
 cal authorities. Behold, Jesus met 
 them. This was his second appearance ; 
 for Mark (16 : 9) says expressly that Je- 
 sus " appeared first to Mary Magdalene." 
 All attempts to explain aAvay this evident 
 meaning seem to me unsatisfactory. 
 Did we know all the circumstances, difh- 
 culties would vanish. But as it is, we 
 can conceive of more than one possilile 
 way of reconciling apparent discrepan- 
 cies. Man' Magdalene, the other Mary, 
 and Salome may have gone to view the 
 sepulchre a little before the time they 
 
404 
 
 MATTHEW XXVIII. 
 
 A.D. 30. 
 
 " Jesus met them, saying, All hail ! And they came 
 and lield him by the feet, and worshiped him. 
 
 10 Then said Jesus unto them. Be not afraid : go tell 
 »• my brethren that they go into Galilee ; and there 
 shall they see me. 
 
 Beport of the Ouard. 
 
 11 NOW when they were going, behold, some of the 
 watch came into the city, and showed unto the 
 
 12 chief priests all the things that were done. And 
 when they were assembled with the elders, and had 
 
 » Mk. 16. 9 ; John 
 30.14. 
 
 "ch. 25. 40; Ps. 
 22. 22 ; John 20. 
 17 : Ro. 8. 29 ; 
 Heb. 2. 11. 
 
 had agreed to meet Joanna and the 
 other women. See note ou ver. 1, se- 
 cond paragraph. As they approach the 
 sepulchre, Mary Magdalene, seeing the 
 stone rolled away, turns back and has- 
 tens to tell Peter and John, supposing 
 that the body of Jesus had been taken 
 away. The two other women now hesi- 
 tate", view tlie sepulchre, and tarry a lit- 
 tle, till Joanna and the others "arrive. 
 Tlien they enter and search the tomb. 
 They are perplexed. The good order of 
 every thing would seem to indicate that 
 he was not stolen away. But where is 
 he? Tliey possibly interchange their 
 tlioughts. " But behold the angels appear, 
 telling them tliat Jesus is risen, and giving 
 them a message to his disciples. They 
 go forth quickly, rejoiced indeed at 
 such glad tidings, yet overpowered with 
 awe at beliolding tlie angels. Under the 
 influence of amazement they go not di- 
 rectly to the city, but take a'raore cir- 
 cuitous route. Immediately after their 
 tleeing from tlie sepulchre, Peter, John, 
 and Mary Magdalene arrive, and then oc- 
 curs what is related in John 20 : 3-17. 
 Jesus having appeared to Mary Magda- 
 lene, appears immediately to the otiier 
 women, who are still on their way to the 
 disciples. Met. " The Evangelists 
 never say came, went, and the like of their 
 risen Lord." — Stier. 
 
 All hail. Joy to thee. The usual 
 salutation on meeting friends, express- 
 ing joy and good wishes. Held him 
 by the feet. Partly expressive of fear; 
 for Jesus referred to their feeling of 
 dread when he said, "Be not afraid," 
 ver. 10; but especially of the most lium- 
 ble reverence as suppliants ; for it is im- 
 mediately said, they worshiped him. 
 Suppliants often clasped the knees or 
 the feet of those whose favor they 
 sought. See on eh. 3:2. " Before bis 
 
 passion, Jesus had been worshiped by 
 strangers rather than by his disciples."— 
 Bengel. Tlieir posture also expressed 
 their ardent and reverential love ; it gave 
 them also evidence that it was not a 
 phantom they saw, but the living body 
 of Jesus. 
 
 10. My brethren. He still calls 
 them bretln-en, though they had proved 
 unfaithful and liad deserted him ; neither 
 had his new state of existence altered 
 his relation or feelings to them. His Fa- 
 ther was tlieir Father. See on ch. 25 : 
 4rO. He had used the same endearing 
 title in his address to Mary Magdalene, 
 John 20 : 17. That they go. Thai 
 they yo away from Jerusalem into Gali- 
 lee ; that they make immediate prepara- 
 tions to depart after the feast was over. 
 
 11-15. The keport of the watch to 
 the Jewish authorities, who bribe them 
 to falsehood. Found only in Matthew. 
 The wliole account of the guard was 
 especially appropriate in a Gospel writ- 
 ten particularly for Jewish readers. It 
 shows the honesty and faithfulness of 
 the Evans:elist. 
 
 11. When they were going. 
 While the women were going, some of 
 the watch came into the city and re- 
 ported to the chief priests. While one 
 message was being borne to the friends 
 of Jesus, another was borne to his ene- 
 mies. The watch. The soldiers on 
 guard at the sepulchre at the time of the 
 resurrection. See on ch. 27 : 65. Some 
 of the watch reported, but aU of them 
 were probably bribed. For they gave 
 money to the soldiers, ver. 12. 
 
 12. When they Avere assembled 
 with the elders, etc. Or, more lite- 
 rally, A7id havinq assembled unth the elders, 
 and taken coun^l. The form of expres- 
 sion seems to suggest a secret gathering 
 of those hostile to Jesus, rather than a 
 
A.D. 30. 
 
 MATTHEW XXVlll. 
 
 405 
 
 taken counsel, tliey gave large money unto the sol- 
 
 13 diers, saying, Say ye, His disciples came by night, 
 
 14 and stole him (orny while we slept. And if this 
 come to the governor's ears, we will persuade liim, 
 
 1.") and '■ secure you. So they took the money, and did 
 as they were taught : and this saying is commonly 
 reported among the Jews '^ until this day. 
 
 " Ac. 12. 19. 
 
 ^ ch. 27 8. 
 
 ' vcr. 1 ; ch. 2<i. 
 
 33. 
 ' Dan. 7. 14; Eo. 
 
 formal sittiiii;- of the whole council. 
 They would hardly have luidertaken 
 sucli a course when Joseph of Arinia- 
 tliea, Nicodemus, and ])ossibly a number 
 of others, were present. 
 
 The report of the watch drove the 
 Jewisli authorities to desperation ; in 
 tlu'ir perplexity and madness they deli- 
 berately fabricated a lie. This was the 
 disu-raceful climax of tlicir opposition to 
 Jesus, entirely consistent witli tlieir hy- 
 pocritical character (eh. 2.3 : l;}-o3), and 
 witli the extremity into which they had 
 voluntarily plunged themselves. 
 
 Gave large money; mwh mo)iey. 
 A contrast indeed to tlie thirty pieces of 
 silver given to Judas. They would give 
 but the price of a slave for Jesus, in 
 order to put him to death ; but now they 
 are willing to give a large sum, any 
 amount sutHcient to brilje the soldiers, 
 in order to hide his resurrection and 
 their own shame, by perpetuating a de- 
 ception. Soldiers. Those on guard 
 when the angel descended. 
 
 13. .Stole him. Most improbable on 
 its very face. How unlikely that a few 
 timid disciples should have made the at- 
 tempt, much less carried it out, when 
 the stone was sealed and the soldiers 
 on guard ; and, even if the soldiers 
 had been asleep, that the disci] iles 
 could have rolled away the stone and 
 stolen the body without awaking tliem. 
 While ive slept. More improbable 
 still, and most absurd. It was un- 
 likely and incredible that soldiers, ac- 
 customed to military discipline, would 
 all sleep at their post, the penalty of 
 which was death. And it was impossible 
 for them to know what was going on 
 when asleep. If asleep, how "did they 
 know that the body was stolen, and the 
 disciples did itV And had they slept, the 
 penalty would have been intiicted upon 
 them to the utmost, as was the ease with 
 Peter's guards afterward. Acts 12 : 19. 
 The story has in itself the evident marks 
 of a lie. To what straits must the Jew- 
 ish rulers have been driven ! 
 
 14. To the governor's ears. If 
 
 tliix sliall he licfird by the r/orenwr. That 
 they had slept, and the ' body had been 
 stolen by the disciples. According to 
 several most ancient authorities it should 
 read, " If this shall be heard before the 
 governor," that is, heard judicially and 
 officially ; if it be borne witness of be- 
 fore him ; if a stir lie made, and you are 
 in trouble and danger. Pilate would soon 
 return to Ca^sarea. He might not hear 
 of it, except it was hrouglit officially be- 
 fore him ; and if he did, he would care 
 but little for the stories which might be 
 circulated among the Jews at Jerusalem. 
 Persuade himi. They knew their in- 
 lluenee witli Pilate, and how they liad 
 carried their point in regard to the cru- 
 citixion. They understood the use of 
 bribes, as is evident from the ca.se of Ju- 
 das and the soldiers ; and they had no 
 doubt that they would be able to concili- 
 ate Pilate in regard to the soldiers by 
 their intluence and money. Secure 
 you. 3Iake ymi secure ; free of danger 
 or care. 
 
 15. This saying. This account of the 
 matter, concerning the disappearance of 
 the body, that it was stolen while the 
 soldiers slept. Commonly reported. 
 Justin Martyr says, " That the Jews sent 
 chosen men over all the world, repre- 
 senting the followers of Christ as an im- 
 pious sect, and asserting that the body 
 of Jesus was stolen out of the tomb by 
 night, bj' his disciples, who thenceforth 
 reported that he rose from the dead and 
 ascended to heaven." An expansion of 
 this lie is also found in the Talmudic 
 ti-act, ToleeJoth Jescfni. The same story is 
 still reported amona: the Jews. Compare 
 Acts -JS : 22. Until this day ; the time 
 of Matthew's writing this Gospel. Com- 
 pare eh. y? : 8. Tliis was jjrobably some- 
 where between eight and twenty years 
 after our Savior's ascension. The lan- 
 guage would suggest that it was some 
 years after the occurrences here related 
 took place. 
 
 lf)-20. The APPEAR.iNC^E OF Jesus to 
 
40« 
 
 MATTHEW XXVIII. 
 
 A.D. 30. 
 
 The grand appearance of Jesus in Galilee; his last 
 commission. 
 
 16 THEN the eleven disciples went away into Gali- 
 lee, into a mountain " where Jesus had appointed 
 
 17 them. And when thej' saw him, they worshiped 
 
 18 him : but some doubted. And Jesus came and 
 spake unto them, saying, *' All power is given unto 
 
 14. 9 ; 1 Cor. 15. 
 
 27; Heb. 1.2; 2. 
 
 8; 1 Pet. 3. 22; 
 
 Kev. 17. 14. 
 sMk. 16. 15; Ro. 
 
 10. 18; Col. 1. 
 
 23 
 ■» Ac. 2. 38-41 ; 8. 
 
 12-16, 38; 16. 15, 
 
 33. 
 
 HIS DISCIPLES iu Galilee, and his last 
 
 COMMISSION, Mark 16 : 15-18 ; 1 Cor. 15 : 6. 
 
 Itj. Went away into Galilee. 
 
 After several appearances of Jesus, re- 
 corded by the other Evauijelists. See 
 remarks at the beginaiug of tliis chapter. 
 After the disciples arrived in Galilee, Je- 
 sus appeared to seven of them, on the 
 shore of the lake of Tiberias, Joiia 21 : 
 4 — 'Z2. Matthew passes over these, and 
 hastens to relate ?/(« appearance of all the 
 appearances of Jesus to his followers: 
 that to about live hundred brethren at 
 once, on a mountain in Galilee. 
 
 A mountain. More e.^actly, the 
 mountain, the one which he had probably 
 desis^nated, when he directed them to go 
 into Galilee (vers. 7, 10 ; ch. 2fj : 32) ; and 
 the one familiarly known to the disciples 
 at the time of writing. Or, possibly, Je- 
 sus designated the mountain at his inter- 
 view with the disciples at the lake of Ti- 
 berias. What mountain is unknown. 
 Some suppose it to have been Tabor, 
 about si.x; miles south-east of Nazareth, 
 which was a very suitable place for a 
 general meeting; others, that it was the 
 mount on which the Sermon had been 
 delivered, which was even more suitable, 
 considering its nearness to the Sea of Ga- 
 lilee, and to the populous plain of Gen- 
 nesareth. It is worthy of note that the 
 first and last discourses, which Matthew 
 records, were delivered on a mountain in 
 Galilee. 
 
 Matthew, indeed, only STpecifies the eleven 
 as having gone to the appointed moun- 
 tain ; but this does not forbid the suppo- 
 sition, now held by the best of exposi- 
 tors, that the followers of Jesus were 
 also generally there. The command to 
 go to Galilee was given to the disciples 
 generally (ver. 7), and hence it is natural 
 to suppose that they would generally be 
 there. It is also said that " some doubt- 
 ed," which could hardly be said of the 
 eleven, after his appearances to them at 
 Jerusalem. The appearance to above five 
 hundred must be referred to Galilee, 
 where his disciples were most numerous ; 
 
 for, e\ en after his ascension, there were 
 only a hundred and twenty at Jerusalem. 
 The eleven are specially mentioned, as 
 they were the apostles of Christ, and 
 were to be the witnesses of his resurrec- 
 tion. Acts 1 : 22. They were emphati- 
 cally spoken of, being the leaders of the 
 rest. 
 
 17. Worshiped him. Gave him di- 
 vine homage as llieir Lurd. See on ver. 
 9. Some doubted. The form of the 
 expression iu tlie original implies that 
 the number who doubted was small. 
 They doubted whether it was Jesus, not, 
 as some suppose, whether to worship 
 him. Of course they did not join the 
 others in worship ; but their doubts ex- 
 tended deeper, to the personal identity 
 of Jesus, whether it was really he. These 
 doubters could hardly have been among 
 the apostles; for this was after his inter- 
 view with Thomas, John 20 : 26-1:9. They 
 were doubtless some of the others pre- 
 sent, probably of the more than five hun- 
 dred who met him at once. How cau- 
 tious were the early disciples in receiv- 
 ing the evidences of Christ's resurrec- 
 tion ! " They doubted," as Leo has said, 
 "that M'e might not doubt." 
 
 18. And Jesus came, etc. And Je- 
 sus comitig, spake. He drew near to the 
 whole company, dispelling the doubts of 
 the few, and confirming the faith of the 
 many. 
 
 All power is given unto me. All 
 authority and consequent power was 
 given to me. See on ch. 11 : 27. (Ps. 2 ; 
 Acts 12 : 33, 34 ; John 5 : 22 ; 13 : 3 ; Matt. 
 25 : 34). And won, and openly declared 
 by his death and resurrection. As the 
 Christ, the Mediator between God and 
 men, theGod-man, he, in his resurrection 
 and ascension, took full possession of that 
 glory which he had before the founda- 
 tion of the world, and of that inheritance 
 and kingdom which was the special pur- 
 chase of his blood, Luke 24 : 26 ; John 
 17 : 5; Rom. 14 : 9; Phil. 2 : 9-11 ; Eph. 
 1 : 20-23 ; 1 Pet. 3 : 22 ; Rev. 5 : 5-14. 
 Compare Acts 13 : 33, 34 ; Rom. 1:4; 
 
A.D. 30 
 
 MATTHEW XXVIII. 
 
 407 
 
 19 me in heaven and in eartli. i- Go ye therefore, and "nuiii (i. 
 teach all nations, '" baptizing them in " the name of 
 the Father, and of the Son, and of the Holy Ghost ; 
 
 1. 2(i; 
 
 24-27; 
 li*. 48. Hi ; 2 Cor! 
 13. 14; 1 John 
 5. 7. 
 
 also, Dan. 7 : 14; Rev. 17 : 14. It might | 
 also be said that the kingdom of God ; 
 had come with power to these disciples. ! 
 Thus began to be fullilled the i)rcdictiou 
 of Jesus in eh. 1(3 : 28, on which see. ! 
 Marli It) : 15-18 tits admirably between j 
 this and tlie following verse. I 
 
 19. Go ye, therefore. Since all 
 power is given me in heaven and earth, 
 therefore go. The great commission is 
 founded upon the power and glory of 
 Christ. His majesty, as Lord of lords 
 and King of kings, clothes it with au- 
 thority. This was spoken not to tlie 
 apostles only, but to all the brethren. 
 All were now commissioned as the pro- 
 pagators of the Gospel. 
 
 Teach. A too restricted translation 
 of the original. The Greek word means 
 to make (Usciples ; hancc, disciple all na- 
 tions; convert, cause all nations to be- 
 come followers of me. How they were 
 to make disciples, may be seen by his 
 previous charge (Mark 16 : 15), "Go ye 
 into all tlie world and preach the Gos- 
 pel to every creature; he that believeth 
 and is baptized shall be saved, and he 
 that believeth not shall be damned." 
 All nations. All the nations. Not 
 only the Jews, but also the Gentiles; 
 "every creature." The restriction in 
 ch. 10 : 5 was now removed. Begin- 
 ning at Jerusalem, they were to preach 
 the Gospel in Judea, in Samaria, and un- 
 to the uttermost parts of the earth, 
 Luke 24: 47; Actsl«:f. How, then, did 
 the apostles have any aoubt in regard to 
 going to the Gentiles with the Gospel, 
 and receiving them into the church V 
 Acts 10 : 28. Their doubt was probably 
 not in regard to the fact, but the way in 
 which it should be accomplished. They 
 were doubtless in much darkness about 
 it, awaiting further developments and 
 the guidance of the Spirit. They most 
 probably expected the Gospel would be 
 preached to the Gentiles as they became 
 proselytes to Israel, and were circum- 
 cised, Acts 2 : 10; 11 : 3. Hence they 
 began to preach the Gospel to the Jews 
 among all nations, Acts 11 : 19. The 
 spiritual nature of Christ's kingdom is 
 here seen, that Christ commands, to make 
 disciples of, not siihd^ie all nations. 
 
 Baptizing. On the meaning of the 
 word, see ch. 3 : 6. The use of the pre- 
 
 sent participle points to baptism as fol- 
 lowing the teaclnna or discijMng. They 
 were to baptize them, referring not 
 to nations, but to the antecedent dis- 
 ciplex, implied in the preceding verse. A 
 previous instruction and conversion 
 are thus implied. The idea is not, 
 Make disciples by baptizing and instruct- 
 ing them to observe my precepts and 
 ordinances ; but nuvke disciiJles by your 
 preaching and their believing, convert 
 them to my cioetrines and principles, 
 Johu 4:1; Matt. 27 : 58. Yet it should 
 be noted that the baptizing and teaching 
 to observe are included in complete dvici- 
 pling, and in full discipleship, Acts 14 : 21. 
 How they were to begin to disciple is 
 shown by the command, Preach the Gos- 
 pel to evei-y creature; he that belifveth 
 (Mark 16 : 15, 16); and by the imiform 
 example of tlie early disciples in preach- 
 ing the Gospel and baptizing those that 
 believed. Such passages as Acts 2 : 37- 
 41 ; 8 : 12, 34-39; 17 : 30-33, are the best 
 comments on the apostolic mode of dis- 
 cipling. No instance can be found in 
 the New Testament of baptizing before 
 professed faith. Neither is there any 
 instance, expressed or implied, of an in- 
 fant baptized upon the faith of its pa- 
 rent. The tii-st thing, then, in disciplivg, 
 is to preach Christ, and lead men to be- 
 lieve on him. Acts 9 : 20-22; then they 
 are to profess their discipleship, or " piit 
 on Christ," by baptism; then obscKve 
 Christ's ordinances and precepts, Acts 
 2 : 42 ; 1 Cor. 11 : 2. The discipline of 
 the heart begins in faith and continues 
 in tlie service of faith in every duty ; tliat 
 of the life, or rather outward manifesta- 
 tion of discipleship, commences in con- 
 fessing the faith, professing it in bap- 
 tism, and observing the ordinances and 
 precepts of the Gospel. Baptism is thus 
 the initintm-y rite into the cliurch. 
 
 In the name. Literally, Into the 
 name. In the name, meaning i7i reference 
 to the name, may be grammaticaHy de- 
 fended, as is done by Dr. Conant, liy eh. 
 10 : 41, in the name of a prophet, and ch. 
 18 : £0, gathered together in my name. He 
 also saj's, "Into the name is not an Eng- 
 lish phrase, and, though a literal form of 
 the Greek, does not give the sense." By 
 being baptized, in reference to the name 
 of the Trinity, a person solemnly and 
 
408 
 
 MATTHEW XXVIII. 
 
 A.D. 30. 
 
 20 ° teaching them to observe all things whatsoever I " Ac. 2. 42. 
 
 have commanded you. And, lo, p I am with you '^ lo- ^johii'14!' i8- 
 alway, ei'oi unto the end of the world. Amen. 23'; Ac. 18. 9,10. 
 
 publicly recognizes the relations of the 
 act to tiie Triune God, and the relation 
 into which it brings him, thus signifying 
 his allegiance and subjection to God. 
 Yet in Kom. 6 : 3, 4, arc found the 
 phrases, "baptized i/?to Jesus Christ," 
 " baptism into death," and in Gal. 3 : ;37, 
 "baptized into Christ." It may, there- 
 fore, be asked, Why not with equal pro- 
 priety saj', baptize into the name of the 
 THnity^ meaning into a profession of 
 belief in him, of fellowship with him, 
 and of subjection to him. It is certainly 
 an objection to the phrase, in the name, 
 that it uaturall}' suggests the idea, by the 
 authority, which idea is not the one here 
 intended. The authority is found in 
 the command and in the power and ma- 
 jesty of Christ, ver. 18. Whichever view, 
 therefore, we take, we are not to regard 
 the expression as meauing, by the autho- 
 rity of the Father, the Son, and the Holy 
 Spirit ; but rather involving a professed 
 allegiance and subjection to, and fellow- 
 sliip with the three Persons of the one 
 God. 
 
 The name. The Being which his 
 name represents, as revealed in his word ; 
 all the manifestations of the triune God, 
 attributes, relations, as revealed in the 
 Gospel. All that the name imports, and 
 of which it is an index. Sec on ch. 6 : 
 9; see also Luke 1 : 4'.); Heb. '2 : Vi. 
 The singular is used: nami; not names, 
 pointing to the unity in trinity, and to 
 the equality of the Father, Son, and 
 Holy Spirit. There is tlius a reference 
 to the different parts which the Father, 
 the Son, and the Holy Spirit take in the 
 work of salvation, and to the imity of 
 the Godhead, the fountain of all blessing. 
 The plural would liave implied three dis- 
 tinct beings. Tlie singular implies that 
 the three, thouiih in a sense distinct, are 
 yet one. The fact of the trinit\' is re- 
 vealed, but the precise mode of its exis- 
 tence is one of the secret and myste- 
 rious tilings of God. Com]>are 2 Cor. 
 13 : 14. The singular also points clearly 
 to only one immersion. If a three-fold 
 immersion had been intended, the form 
 ^ would have been either in the names of, 
 or in the name of the Father, and in the 
 name of the Son, etc. The old custom 
 of immersing at the utterance of each 
 
 name, still practiced by the Greek 
 Church, is first mentioned by Tertullian, 
 and appears to have arisen from the su- 
 perstitions and corruptions which gave 
 birth to infant baptism. 
 
 Th-' language of this last commission 
 implies tiat this was not the institu- 
 tion of the ordinance. It was the ex- 
 tending to all nations, the preachiug of 
 the Gospel, baptism, and the observances 
 of Christ's commands. As well might it 
 be said that here began Gospel preaching, 
 as that Gospel baptism here had its ori- 
 gin or beginning. Baptism, as a Gospel 
 ordinance, was instituted by John at the 
 dawn of the new dispensation, ch. 11 : 
 12, 13 ; Mark 1 : 1-5. Jesus submitted 
 to it as a Gospel ordinance, and as an 
 example, ch. 3 : 15; the three persons 
 of the Godhead were present to sanction 
 it ; pointing also to the fact that, after 
 Christ had arisen and ascended, and the 
 Holy Spirit had come, believers should 
 be baptized, in reference to the name of 
 the triune God, into an open allegiance 
 and subjection to him. After the bap- 
 tism of Jesus, his disciples baptized 
 under his direction, John 4 : 1, 2. And 
 now as lie is about to leave the world 
 and to send the Holy Spirit, which 
 would complete a full 'manifestation of 
 the Trinity, he enjoins upon his disciples 
 the complete formula which would cor- 
 respond to the completeness of revealed 
 truth and to the full organization of hi- 
 churches. Baptism, administered by 
 John, in view of the coming Messiah, 
 or by the disciples of Jesus in his name 
 as the Messiah, was valid, as it corre- 
 sponded to the revelations of truth and 
 to the development of Christ's kingdom. 
 But after the full manifestation of the 
 Son, and of the Holy Spirit, baptism, to 
 be valid, must be administered in the 
 name of the Father and of the Son and 
 of the Holv S]iirit. See on ch. 3 : 1, 15, 
 17; II : l->: 13. 
 
 20. Teaching them. Converts arc 
 to be taught as well as baptized. Thus 
 will they be able to act out their disci- 
 pleship, fulfilling its terms and comply- 
 ing: with all its requirements. All 
 thing.s whatsoever I have com- 
 manded you. In his previous instruc- 
 tions, both before and after his cruci- 
 
A.D. 30. 
 
 MATTHEW XXVIII. 
 
 409 
 
 flxion. They were to carry mit^ not ori- 
 ginate. Tlie doctrines, prcec[its, and 
 ordinanees of Clirit^t, and not the tradi- 
 tions of men, constitute Christian faith 
 and practice. Tlie Lord's Supper was 
 one of tlie tliini;s which he had com- 
 manded tliem ti) observe. Wc liere get 
 a view of \A\c divine order — Faitli, Bap- 
 tism, tlie Lord's Supper. Notice liere 
 tlie ones thus commanded, " Teaching 
 Uictii,'' those baptized, "to observe," 
 etc. The practice of the early churches 
 illustrates this, Acts 2 : 41^7; 14 : 23; 
 10 : 40; 1 Cor. 11 : 20-34. See also on 
 eh. 2() : 30. 
 
 Lo. Ji'IioJd. Calling attention to a 
 great and glorious promise. I am 
 with you. By a living union, John 
 14 : 20 ; 15 : 5 ; by the Holy Spirit, John 
 14 : 16. Jesus is Immanuel, Ood with 
 ».s, cli. 1 : 23. Matthew, at the begin- 
 ning of his Gospel, thus presents him in 
 his incarnation, as foretold by the pro- 
 phet ; and now, at the end of his Gos- 
 pel, in his promised continued presence 
 with his followers. The promise is in 
 harmony with his name and character. 
 Gal. 2 : 20; Rev. 21 : 3. The words 
 with you arc not to be confined to the 
 apostles, but referred to the whole mul- 
 titude of disci]3les then gathered to- 
 gether. As Alford, a dignitary of the 
 Episcopal Church, has justly said, " De- 
 scending into literal exactness, we may 
 see that ' teaching them to observe ail 
 things whatsoever 1 commanded you,' 
 makes them into you as soon as they are 
 discipled. The command is to the uni- 
 versal church, to be performed, in the 
 nature of things, by minMe^'s and teach- 
 ers, the manner of appointing which is 
 not here prescribed, but to" be learnt 
 in the unfoldings of Providence in the 
 Acts of tlie Apostles, who, by his special 
 ordinance, were the founders and first 
 builders of that church, but whose office, 
 on that very arcotint, jii'ecluded the idea, of 
 fniccession or reneiraiy Compare our Sa- 
 vior's prayer for all believers, John 17 : 
 20, 21. AlAvays. Literally, All the 
 days. Never absent a single day, not 
 even the darkest. 
 
 Even. Should be omitted, as there 
 is nothing answering to it in the origi- 
 nal. Unto the end of the world. 
 Until the consummation of the present 
 dispensation or world, before the se^'ond 
 coming of Christ. With that advent 
 will commence "the world to come." 
 " The word unto does not set a term to 
 Christ's presence, but to his invMbktmd 
 oo 
 
 temporal presence, Avhich will be ex- 
 changed for his visiltle and eternal pre- 
 sence at his last coming. Now Christ 
 is with us; then, when he shall appear in 
 glory, we shall be with him where he is 
 (John 17 : 24), and shall see him as he 
 is, 1 John 3 : 2." — Dk. Schaff, in 
 Lanrje. 
 
 Matthew closes his Gospel with the 
 last commission, including this grand 
 promise to his followers in all ages of the 
 Gospel dispensation. He omits the re- 
 cord of the a-scensiMi. The fact, how- 
 ever, is implied in the promise of his 
 constant presence with his disciples, and 
 in ch. 24 : 30; 25 : 14, 31; 26 : 64. 
 Amen. So let it be, and so it shall be. 
 The word, however, should be omitted, 
 according to the highest critical authori- 
 ties. It was added by copyists to the 
 later maniiscripts. 
 
 1. As woman was first to sin, so wo- 
 man has ever been first to seek and find 
 a risen Savior, ver. 1 ; Gen. 3:6:1 Tim. 
 2 : 14. 
 
 2. The same power which was exer- 
 cised in the resurrection of Christ will 
 be exercised in the resurrection unto 
 life of all his followers, ver. 2 ; John 5 : 
 29 ; 1 Cor. 15 : 20-23; 1 Thess. 4 : 16. 
 
 3. How will the wicked tremble when 
 Christ comes to raise the dead and 
 judge the world ! vers. 3:4; Rev. 1:7; 
 6 : 15-17. 
 
 4. No power of man can prevent the 
 resurrection and judgment, or thwart 
 the purposes of God, vers. 2^; Acts 
 2 : 34 ; Matt. 13 : 41-43 ; Job 9 : 12; 11 : 
 10, 12. 
 
 5. Angels are ministering spirits to 
 the righteous. The power and glorj' 
 which shall cause the wicked to tremble 
 at the resurrection and the judgment, 
 will cause the righteous to rejoice, ver. 
 5; Luke 21 : 28; 1 Cor. 15 : 51, 52; 1 
 Thess. 2: 19; 4 : 17, 18. 
 
 6. The empty grave of Jesus teaches 
 his Messiahship, his death and resurrec- 
 tion, his humiliatioia and exaltation, 
 the atonement fully made, and the sal- 
 vation of believei"s' sure. The believer 
 should not, therefore, fear the grave, 
 ver. 6; 1 Cor. 15 : 55-.57. 
 
 7. How appropriately is the first day 
 of the week named the Lord's Day, 
 and how fitting to observe it as the day 
 of Christian rest ! If the day when God 
 rested from the work of creation was 
 
410 
 
 MATTHEW XXVIII. 
 
 A.D. £0. 
 
 hallowed and observed, how much more 
 the one when Christ rested from the 
 greater work of redemption. Some 
 have argued that the Lord's Day is but 
 the restoration of the original Sabbath 
 of creation, a change having been made 
 at the reenactmeVit of the Sabbath 
 among the Jews (Dent. 5 : 15). Tins is 
 a curious and interesting question. 
 Certain it is that, as the original Sabbath 
 was the first day of completed creation, 
 so the Lord's Day was the tirst day of 
 completed redemption. But, aside from 
 conjectures, there was, in the nature of 
 things, a reason for a change in the day. 
 It was fitting that that day of unparal- 
 leled darkness, when Jesus lay in the 
 grave, should be the last of Jewish Sab- 
 baths, and that the birthday of immor- 
 tality and of Christ's finished work 
 should ever after be the day of the 
 Christian's rest. How could those early 
 disciples recall the former but with sor- 
 row, and how could they remember the 
 latter but with joy? It is enougli to 
 know that they ever after observed the 
 first day of the week, and that it comes 
 down to us with the sanction of apos- 
 tolic authority and example, vers. 1-6 ; 
 John 20 : 19, 26 ; Acts 20 : 7 : 1 Cor. 16 : 
 2 ; Rev. 1 : 10. 
 
 8. We are not to seek the li^ing among 
 the dead. We are to exercise faith in 
 a living Savior, ver. 7; John 14 : 19: 
 Rev. 1 : 17, 18. 
 
 9. How compassionate is Jesus to- 
 ward his fallen yet penitent disciples! 
 He sends a special message to Peter, 
 who had denied him, and afterward wept 
 bitterly, ver. 7 ; Heb. 5 : 2. 
 
 10. As all the previous appearances to 
 the disciples were preparatory to the 
 grand appearance to the collective body 
 of disciples in Galilee, so are all of the 
 manifestations of grace preparatory to 
 the great gathering of all believers at 
 last in glory, ver. 7. 
 
 11. AVe should run in the way of God's 
 commandments, ver. 8; Ps."ll9 : 32; 
 Isa. 40 : 31 ; Hab. 3:2; Heb. 12 : 1. 
 
 12. Jesus vnW meet those that seek 
 him, vers. 6, 9; John 20 : 14-17, 27; 
 James 4 : 8. 
 
 13. Jesus is an object of divine wor- 
 ship. He is divine, vers. 9, 17 ; Acts 7 : 
 5'J; 9 : 14; Col. 3 : 24; Heb. 1 : 6. 
 Compare Acts 10 : 25 ; 14 : 14, 15 ; Rev. 
 19: 10; 33:9. 
 
 14. The guilt of the wicked is some- 
 times more keen-sighted than the faith 
 of God's people, vers. 11, 12; ch. 27 : 
 63, 64 ; Luke 24 : 11. 
 
 15. False teachers are afraid of facts, 
 and of the dissemination of knowledge, 
 vers. 12, 13 ; Luke 11 : 52. 
 
 16. Sin leads to sin, and crime to 
 crime, vers. 13-14 ; Isa. 30 : 1 ; 2 Tim. 
 3 : 13 ; James 1 : 15. 
 
 17. Money is a power in the world. 
 There is no crime but may be traced to 
 a love of it, ver. 15 ; Acts 8 : 18, 19 ; 1 
 Tun. 6: 10; 2 Pet. 3: 13-15. 
 
 18. They who would fully enjoy a 
 risen Savior must go where he appoints, 
 Ycr. 16 ; Ps. 87 : 2 ; Luke 24 : 49. 
 
 19. How unbelieving the human heart, 
 and how kind the treatment of Jesus to- 
 ward his doubting disciples! ver. 17; ch. 
 12: iO; 14: 31; ^John 20 : 27. 
 
 20. Christ, whose authority and do- 
 minion are supreme, is the ground of 
 our confidence, the source of our bless- 
 ings, and our present and eternal safety, 
 ver. 18 ; John 3 : 35 ; Col. 1 : 12-;l0 ; 
 Rev. 11 : 15. 
 
 21. The grand mission of Christ's dis- 
 ciples is to convert the world. Each 
 should in some way labor for this end. 
 Every one should strive to make disci- 
 ples, ver. 19; ch. 5 : 16; Acts 1:8; 
 8:4. 
 
 22. As Christ, our supreme Lawgiver 
 and Head, has fixed a regular order for 
 his churches to follow in discipling the 
 nations, no one has a right to change 
 that order, as they do who put baptism 
 before faith, or the Lord's Supper be- 
 fore baptism, vers. 19 : 20 ; Lev. 10 : 1, 
 2 ; Isa. 1 : 12 ; Rev. 22 : 18, 19. 
 
 23. Each of the persons of the Trinity 
 are interested, not only in baptism, but 
 also in the whole scheme of salvation, 
 and in every disciple, ver. 19 ; Eph. 2 : 
 18, £0, 22 ; tit. 3 : 4-6. 
 
 24. We are not only to observe and 
 do, but also teach the commands of 
 Christ, who is the Lawgiver of his 
 church, ver. 20 ; John 15 : 14 ; 1 Cor. 
 11 : 1. 
 
 25. The promised presence of Jesus 
 with his disciples unto the end is an en- 
 couragement to obserA-e and teach all 
 that he has commanded, ver. 20; Acts 
 18 : 9, 10 ; 23 : 11 ; Phil. 4 : 13 ; 2 Tim. 
 4: 17, 18; Rev. 3:13; S : 10. 
 
INDEX. 
 
 PAGE 
 
 Abandonment on the cross 391 
 
 A.boiuinatiou of desolation 329, 330 
 
 Accuracy of Matthew ^3 
 
 Ace iisatiou on the cross 388 
 
 Aceldama 379 
 
 Adultery, law of 76 
 
 Agony in Gethsemane 36:^366 
 
 Alabaster 352 
 
 Alms, 86 ; how to give 87 
 
 Angel at the sepulchre 402 
 
 Angels, 23, 248 ; ministering to Je- 
 sus, 56; their relation to Chris- 
 tians 248 
 
 Anise 319 
 
 Annas 351, 369 
 
 Annihilation 349 
 
 Anointing the head 92 
 
 Anointing at Bethany 352 
 
 Anxiety for food and raiment 95 
 
 Apostles, 135; selection, 134; cata- 
 logue of, 135 ; mission of 134, 135 
 
 A^jpearances of Jesus after the re- 
 surrection, 400; to Mary Magda- 
 lene, 401 ; to the other women, 
 404; to the Ave hundred in Gali- 
 lee 406, 408 
 
 Aramathea, 395 ; Joseph of 395 
 
 Archelaus 36 
 
 Ass, and colt of, 282; Jesus riding 
 
 on, 282, 283 ; foal of 283 
 
 Authority of Christ questioned. .291, 292 
 
 Babes 1.59, 288 
 
 Band, Roman 366 
 
 Baptism, 43, 43, 44, 46, 49, 408 ; of 
 suflerlng, 275 ; proselyte baptism, 
 39, 40; in the Holy Ghost and 
 lire, 46, 47 ; of Christ, 48, 49, 50'; 
 infant baptism, 262, 407 ; relation 
 
 to Lord's Supper .361, 407, 409 
 
 Baptismal formula 407-409 
 
 liar 228 
 
 Barabbas, 381 ; preferred to Jesus ! .' 383 
 
 Bartbolomew 137 
 
 Biskets 208, 222, 226 
 
 B-nm 99 
 
 Bielzebiib, 168; the charge of Phari- 
 sees against Jesus .' 168, 169 
 
 B thany, 281, 282, 288; supper and 
 anointing at 853 
 
 PAOB 
 
 Bethlehem 27, 31 
 
 Bethphage 281, 282 
 
 Bethsaida Julias , 206, 207 
 
 Betrayed 351 
 
 Binding and loosing on earth. . .232, 233 
 Blasphemy, 122 ; diflerent kinds, 
 171 ; against the Holy Spirit, 170- 
 
 172 ; against the Son 171, 172 
 
 Blessed, happy 66 
 
 Blindness, willful and judicial 184 
 
 Blood of new covenant 360 
 
 Books, ancient form of 17 
 
 Borders of garments 314 
 
 Bottles, old 127 
 
 Brass in New Testament 139 
 
 Bread, daily 90 
 
 Bread at the Lord's Supper, 358; 
 not the real body of Christ. . .358, 359 
 
 Brothers of Jesus 177, 199, 200 
 
 Butfet 372 
 
 Burial of Jesus 395 
 
 Caesar 305 
 
 Caesarea Philippi 227 
 
 Caiaphas, 351 ; Jesus before 369, 372 
 
 Calvary 386 
 
 Camel, 319; and needle's eye 265 
 
 Camel's hair 42 
 
 Canaanitish woman 218-220 
 
 Capernaum 57 
 
 Carpenter 199 
 
 CeUbacy 260 
 
 Censorious spirit, warned against. .98, 99 
 
 Centurion 110 
 
 Children, little, 260 ; Christ blessing, 
 261 ; their connection with the 
 
 kingdom of heaven 261, 262 
 
 Christ, meaning of, 18; its use, 18; 
 kiiag of Jews and of Israel, 28, 50 ; 
 his office and work, 24, 26, 51 ; di- 
 vinity, 41, 133, 228; the Judge, 
 
 146, 147 ; false Christs 327 
 
 Christ in Egypt, 33, 34 ; a Nazarene, 
 37, 38; "temptation of, 52-56; 
 early ministry in Judea, 56, 57; 
 later ministr3' in Judea, 257; 
 
 last journey to Jerusalem 257 
 
 Christ forgiving sins 123, 133 
 
 Christ and Jonah in the storm 117 
 
412 
 
 INDEX 
 
 PAGE 
 
 Christ's sufferings with sickness, 
 
 114; Christ's souship 371 
 
 Christians, why hated of all, 143, 
 8-8; God's care for them, 249, 
 330, 331; representatives of 
 
 Christ 348 
 
 Church, meaning of, ;;31 ; in classic 
 Greek, 231; in the Septuagint, 
 231; in the New Testament.. .:l31, 23-,' 
 
 Cleansing the temple :;8-3, 28(3 
 
 Closet... SS 
 
 Coasts l;07 
 
 Cock, the 362 
 
 Cuck-crowiug 362 
 
 Conversion alul regeneration. 245 
 
 Commandments, 309; iircat and 
 small, 72, 309 ; on keeping them, 
 263; great and first, 309;' the se- 
 cond 310 
 
 Conscious existence after death 312 
 
 Council 74, 141 
 
 Court, of a house 351 
 
 Courts, 141 ; Christians before 142 
 
 Covenant, new 360 
 
 Crown of thorns 385 
 
 Crucifixion 387 
 
 Christ's first prediction of, 274; 
 
 time of 387 
 
 Crosses, 386 ; Jesus and Simon bear- 
 ing 38(5 
 
 Cubit 95 
 
 Cnmmin 319 
 
 Cup 359 
 
 Custom or revenues 1-4 
 
 Cutting asunder 338 
 
 (.^jrene 385 
 
 Damnation 321 
 
 Darkness over the land 390 
 
 Diii-nel, 189 ; American 190 
 
 Daughter 129 
 
 Dav, heat of, etc 271 
 
 Deatli, a sleep 129, 1.30 
 
 Death of Jesus, liow 392 
 
 Debts 90 
 
 Defilement 218 
 
 Deeapolis, 63; inhabited by whom. 220 
 Demoniacs, two healed, 117; dumb 
 
 healed, 131 ; blind and dumb KJS 
 
 Denarius 270, 253 
 
 Destruction 102 
 
 Devil .52 
 
 De^^ls, 62 ; in dry iilaces, 176 ; pos- 
 session of, 62, 63; Pharisees and 
 
 exorcists casting out 169 
 
 Dinner 300 
 
 Di ipin^ in the dish 357 
 
 Disciple, meaning of, etc 66 
 
 Discipliiiu- 407 
 
 Discipleship, requirements of 
 
 115, 116, 147, 264 
 
 Discipline, church 249, 250, i;56 
 
 Ditch 217 
 
 Divine sovereignty 158 
 
 Divorce, law of, 77, 78 ; only cause 
 
 for 78, 257-259 
 
 Divorces 23 
 
 Doctor of divinity, title of . . . .315, 316 
 
 Doctrine 226 
 
 Dogs, 100 ; little dogs 219 
 
 Doves, harmless as 141 
 
 Drowning, execution by 247 
 
 Dust, shaking from the feet 140 
 
 Early rising in the east 370 
 
 Eiivpt 33 
 
 Elders 30 
 
 Eli 391 
 
 Elias, £37, 238, 391 ; John the Bap- 
 tist 239, 240 
 
 Enemy, Jewish idea of 82 
 
 Ephratah 31 
 
 Ethnarch 36 
 
 Eunuchs 260 
 
 Evening, two 207, 224 
 
 Evil 418, 80, 91 
 
 "Eve, the single, ^'6 ; the evil 94 
 
 Eye of the needle 265 
 
 Exclusion from church 250 
 
 Exchangers 345 
 
 Faitii 
 
 Faith, power of 
 
 Faitli by proxy 
 
 Falling from grace 
 
 False Christs 327, 
 
 Famines before the destruction of 
 
 Jerusalem 
 
 Fan or winnowing shovel 
 
 Farthing 76, 
 
 Fasting, 92; Jewish fasts, 126; 
 
 Christ's disciples fasting 126, 
 
 Fatlier, not to be called 315, 
 
 Fatling 
 
 Feast of imleavened bread 
 
 Feeding the five thousand 207, 
 
 Feeding the four thousand, 221, 222 ; 
 
 tlie two feedings compared 
 
 Fertility of the east 
 
 Fevers at Capernaum 
 
 First day of the week 
 
 First last, and last first 
 
 Fitr-tree, 289, 335; its leaves, etc., 
 
 289 ; the curse of 289, 
 
 Flax, smoking 
 
 Flesh and blood 
 
 Floods in Palestine, 105 ; in Bengal. 
 
 Following Christ 
 
 Forgiveness, spirit of, *1; how often 
 
 exercised, 252 ; on not exercising 
 
 it 253, 
 
 Foul .... 
 
 319 
 241 
 112 
 255 
 332 
 
 327 
 
 48 
 
 146 
 
 127 
 316 
 300 
 3.5.5 
 208 
 
 221 
 182 
 113 
 401 
 
 268 
 
 290 
 
 167 
 228 
 106 
 148 
 
 2.54 
 224 
 
INDEX. 
 
 418 
 
 PAGE 
 
 Fowls iu Palestine 302 
 
 Frankinceuse 32 
 
 Friend 367 
 
 Fruit of the vine 360 
 
 Fruits 103, IW 
 
 Future life 308 
 
 Gadara 118 
 
 Galilee 37, 58, 60, 61 
 
 Galilean, 373 ; speech 374 
 
 Gall......... 387 
 
 Gate, strait, 102 ; of cities 103 
 
 Gehenna 75 
 
 Genealogies, 18; of Christ recon- 
 ciled, 19, 20 ; why Gentiles in it, 
 20 ; other difficulties explained, 
 
 31, 22 ; retlections on 26 
 
 Generation 335 
 
 Genesaret, land of, 211 ; its line 
 
 temperature 211 
 
 Gentiles 58, 97, 274 
 
 Gerasa 118 
 
 Gergesenes 117, 118 
 
 Gersa 118 
 
 Gethsemane, 863, 366 ; Christ in. 363-366 
 
 Gift 318 
 
 Giving 81 
 
 Goats 347 
 
 •' God forbid " 295 
 
 Gnat, straining at 319 
 
 Golden rule, 101 ; compared with the 
 
 maxims of others 102 
 
 Goodman 337 
 
 Golgotha 386 
 
 Gomorrah 141 
 
 Gospel, meaning of 17, 62 
 
 Gospel, the, producing divisions, 
 
 147 ; preaclied to tlie whole world. 329 
 Gospel of Matthew, 17; in what 
 language tirst written, ix. x. ; 
 when written, x. ; design and ar- 
 rangement x-xii. 18 
 
 Gospels, the age when written, v. ; 
 received as authoritative inspired 
 writings by the early churches, v. 
 vi. ; the unity of the four Gospels, vii. 
 
 Governments ordained of God 80 
 
 Governor 377 
 
 Governors of Judea, during Christ's 
 
 life 30 
 
 Grapes 103 
 
 Greeks desiring to see Jesus 285 
 
 Hades, 157 ; gates of 232 
 
 " Heart of the earth " 175 
 
 Heaven 157 
 
 Heavy laden 153 
 
 lleaw burdens 314 
 
 Hell," 75, 157 ; gates of 232 
 
 Hem of garment 211 
 
 Herod the Great, 27, 28 ; cruelties, 
 
 34,35; death, 33, 35, 36 ; family. 36 
 Herod Antipas, 203 ; liis opinion of 
 Jesus, 2(ta; his relation to John, 
 
 204; his oath 205 
 
 Herodias 203 
 
 Herodians, 304 ; reply of Jesus 
 
 to 304,306 
 
 High-priest 351 
 
 Holy 100 
 
 Homage, paying 30 
 
 Hosauna 284 
 
 Hour 220, 270 
 
 Householder 198, 269 
 
 Housetop 330 
 
 Humility and obedience 51 
 
 Hymn at Lord's Supper 361 
 
 Hypocrites 86 
 
 Idle words 173 
 
 Image, superscription 305 
 
 Impressment, Roman 81, 385, 386 
 
 Infant baptism 215, 222, 262, 407 
 
 Infant salvation 262 
 
 Israel, 111 ; house of 138 
 
 Israel, land of 35 
 
 Jairus' daughter 128 
 
 James and John, 60, 136, 137 ; their 
 
 several calls 60 
 
 Jeremiah 227 
 
 Jericho, 277, '^78; two blind men 
 healed at, 278, 279; apparent dis- 
 crepancies explained 278, 279 
 
 Jerusalem, 28 ; going up to, 273 ; 
 its desti-uction foretold and the 
 
 fulfillment 330, 331, 333 
 
 Jesus, meaning of, 18, 24; birth of, 
 22 ; time of birth, 27 ; forsaken 
 on the cross, 391; seven sayings 
 
 on the cross ". 392 
 
 Jews, last state worse than the first, 
 176, 177; their imjirecations. .383, 384 
 
 John's Gospel, credibilitv of 159 
 
 John the Baptist, 39, 1.53; Elias, 
 155 ; relation to Christ, 40, 41, 51, 
 59, 126, 1.54, 155 ; cast into prison, 
 50 ; disciples of, 126 ; message of, 
 
 150-153; his death 205 
 
 Jordan 44 
 
 Joseph 22, 26 
 
 Joseph of Arimathea 369 
 
 Jot 72 
 
 Judas, 137 ; Iscariot, 137, 138, 378 ; 
 engages to betray Jesus, 3.54; 
 what led to the act, 354 ; pointed 
 out as traitor, 356, 357; betrays 
 with a kiss, 307 ; confession, re- 
 morse, and death, 378 ; place of 
 
 his death 37S 
 
 Jndea, wiideruoss of, 40, 4S 
 
414 
 
 INDEX. 
 
 PAGE 
 
 Judged according to words 173 
 
 Judgment 74, 166, 319 
 
 Judgment, the final 346, 349 
 
 Keys, 332; of the kingdom, etc. .. 232 
 Kingdom of heaven, 40, 41 ; degrees 
 in the, 73 ; the greatest in 24.5, 246 
 
 Labor 159 
 
 Laborers in the vineyard, 269 ; mean- 
 ing of parable 272 
 
 Last tirst, and tirst last 273 
 
 Law, made of none effect, 215 ; 
 
 among Christians 315 
 
 Law and prophets, 71 ; how fulfilled, 
 72; Christ came not to destroy, 
 72; law and Gospel, 73, 85; law 
 
 spu-itually expounded 73-83, 85 
 
 Lawyer 301) 
 
 Leaven, 192, 235; parable of 193; 
 
 meaning doctrine, teaching 326 
 
 Lebbeus 137 
 
 Legions 368 
 
 Leper 108 
 
 Leprosy, 108 ; an emblem of sin 109 
 
 Life, 103, 148 ; eternal 349 
 
 Light of the world, Christ and 
 
 Christians 71 
 
 Lilies 95 
 
 Little ones 247 
 
 Locust 42 
 
 Lord 110 
 
 Lord's Day 401, 410 
 
 Lord's prayer, a model, 89; its dox- 
 
 ology 91 
 
 Lord's Supper, 358-360 ; its proper 
 name, 3.59; significance of the 
 bread, 358, 3.59;^ of the cup . .359, 360 
 
 Lots, casting 388 
 
 Love to our neighbor, law of 82 
 
 Lowering ." 224 
 
 Lunatic 63, 240 
 
 Magdala 222 
 
 Malchus 36S 
 
 Mammon 94 
 
 Mark 369 
 
 Markets, 155 ; children in the 155 
 
 Marriage of the King's son 299-303 
 
 Marriage relation.. ! 368, 339, 340 
 
 Marriage among the Jews, 22, 339; 
 the ancient law of, 2.58; lawful 
 exceptions from, 360 ; among the 
 
 Hindoos 341 
 
 Mark', mother of James the Less. . . 395 
 
 Matthew, viii. ; the languixge in which 
 
 he wrote, ix. x. ; when he wrote, 
 
 X. ; design of his Gospel, x. xi. ; 
 
 arransrenient, xi. xii. ; beginning 
 
 and close \ 409 
 
 Matthew 137 
 
 Matthew, call of, etc., 124; relating 
 
 thmgs by twos . . 130 
 
 Mary Magdalene, 394 ; Jesus appear- 
 ing first to 404 
 
 Mary, mother of Jesus, 22, 26, '32- 
 had other children, 26 ; not an ob- 
 ject of worsliip 38 
 
 Mary, sister of Martha 353 
 
 Measure of meal 192 
 
 Meek, the !!.'.!!.."! 67 
 
 Memorial of Mary '.......... 354 
 
 Merciful, the 68 
 
 Mercy !!!'.'.'..!!!!! 319 
 
 Mercy desired, not sacrifice 163 
 
 Mill 336 
 
 Minister. . 277 
 
 Ministers called of God 64, 149 
 
 Minstrels 129 
 
 Mint 319 
 
 Miracles, 107; words used to desig- 
 nate, 107 ; of Christ, 107, 108, 169; 
 of God's messengers, 108 ; their 
 connection with spiritual healing. 123 
 
 Money-changers 286, 387 
 
 Morning 234 
 
 Moses 237 
 
 Moses' seat 313 
 
 Mote 99 
 
 Moth 93 
 
 Mount of Beatitudes 66 
 
 Mountain, used figuratively 241 
 
 Mourning, true 67 
 
 Mourning for the dead 129 
 
 Murder, law of 74 
 
 Mustard, parable of, 190, 191 ; Dr. 
 Hackett on, 191 ; the plant or the 
 
 tree 191 
 
 Myrrh 33 
 
 Mysteries 183 
 
 Name, that is, of God, 90, 408; in 
 
 the name of . . 408 
 
 Names, significant among the Jews. 35 
 
 Naphtali 57, 58 
 
 Nazareth, 37 ; Christ's second rejec- 
 tion at 199 
 
 Nazarene 37 
 
 Needle's eye 265 
 
 Neiglibor, 82 ; Jewish idea of 83 
 
 Net, .59, 196 ; parable of fishing, 196, 
 197 ; contrasted with parable of 
 
 the tares 197 
 
 New cloth 137 
 
 Nicodemus 369, 396, 
 
 Nineveh 175 
 
 Nol) 163 
 
 Numbers, their symbolical use in 
 Scripture 134, 135 
 
 Oaths, law of, 78, 79, 318, 319 ; pro- 
 fane oaths common among the 
 
INDEX. 
 
 415 
 
 PAGE 
 
 Jews, 79; judicial oatlis, 79; one 
 
 admiuistcrcd to Jesus 370, o71 
 
 Offenses, duty iu respect to, 75, 76, 
 
 ;34'.t, -,'50; causes of 77, 247 
 
 Offerings aud gifts before tlic alUir. 75 
 
 Oiutiueut . . . ^ 353 
 
 Olives, Mount of 281 
 
 One greater than the temple 163 
 
 Omniscience of Jesus 123, 123 
 
 Outer darkness ll-^ 
 
 Oven w 
 
 Palace 
 
 Palsy, 63, 110 ; liealing of at Caper- 
 naum 121, 
 
 Parables of Christ, 181, 182; teach- 
 ing by, 181 ; why Christ spoke iu, 
 183, 184 ; exposition of, 188 ; the 
 seven in eh. xiii 
 
 Parentage of Christ 310, 
 
 Passover, 350, 356 ; number of lambs 
 killed at, 284; as kept by later 
 Jews 355, 
 
 Peacemakers 
 
 Pence 
 
 Penny 
 
 Pearls, 100, 196 ; parable of goodly. 
 
 Perfect, what to be 83, 84, 
 
 Peter, 136 ; his rank among the 
 apostles, 136, 230 ; meaning of, 
 229; styled Satan, 234; denials 
 foretold, 361, 362 ; his denials, 373, 
 
 Peter's confession, 229 ; repentance, 
 374 ; Peter's wife's mother 
 
 Persecution, 187; to be expected, 
 lil, 145 ; not to be feared 
 
 Pharisees, 45, 313; first organized 
 opposition to Jesus, 165, 166, 258; 
 their requirements 313, 
 
 Philip 
 
 Phylacteries 
 
 Pieces of silver 
 
 Pinnacle of the temple 
 
 Pontius Pilate, 377; Jesus before, 
 380 ; his wife, 382 ; her dream and 
 message, 383 ; his expediency, 382, 
 383 ; washing his hands 
 
 Porch 
 
 Potter's Field.... 
 
 Prayer, 87, 98 ; times of, 88 ; place 
 of, 8S; Lord's prayer, 89; encou- 
 ragements to 100, 
 
 Preaching tours throughout Galilee ; 
 tlie first, 60, 61 ; the third 
 
 Priests, chief 
 
 Propheev, tvi^ical 24, 
 
 Prophet," 103, 148; fal.?e, 103, 104; 
 without honor in his own coun- 
 try, 200; false 
 
 Proselyte* 317, 
 
 Publicans, 83 ; and siuucri 124, 
 
 198 
 311 
 
 356 
 
 69 
 
 253 
 
 270 
 196 
 264 
 
 374 
 113 
 145 
 
 383 
 373 
 379 
 
 251 
 
 132 
 30 
 25 
 
 328 
 318 
 125 
 
 PAQI 
 
 Punishment, future, 74, 75, 145, 146, 
 
 349 ; degrees of 75 
 
 Purses 139 
 
 Rabbi, Rabboni 315 
 
 Raca 74 
 
 Rachel bewailing her children 35 
 
 Rama 35 
 
 Ransom, Christ giving himself a, . . 277 
 
 Reed 385 
 
 Reeds, 153 ; bruised 167 
 
 Regeneration, the 266 
 
 Region and shadow of death 58 
 
 Remission of sins 360 
 
 Render, 305; what to Caesar and 
 
 what to God 305, 306 
 
 Rending the clothes, 371 ; the high- 
 priest 371 
 
 Repentance 40, 50, 51 
 
 Resurrection, 306, 307-, proof of a. 308 
 
 Resurrection of saints 393 
 
 Resurrection of Jesus, 400-402; 
 Matthew's account, 400; accom- 
 panying circumstances 401, 402 
 
 RetaUation, law of, 79-81 ; in regard 
 to personal violence, 80 ; legal 
 
 suits, 80 ; public authority 81 
 
 Retirement of Jesus fulfilling pro- 
 phecy 166, 167 
 
 Revelation, different modes of 23 
 
 Rich man entering the kingdom . . . 365 
 Righteousness, 68, 86 ; Christian and 
 
 Pharisaical 73 
 
 Right hand 311 
 
 Roads in the east 182 
 
 Robbers 287 
 
 Rock, 2:9; in respect to Peter, 229, 
 230; Christ the rock, 230, 231; 
 Lightfoot on the, '230 ; in the Pe- 
 
 shito version 230 
 
 Rust 93 
 
 Sabbath, 162, 178; what lawful on 
 the, 162, 165 ; Christ the lord of, 
 
 164; Christian 401 
 
 Sackcloth 157 
 
 Sadducees, 45, 308 ; reply of Jesus 
 
 to 306-308 
 
 Salt, 70 ; losing its savor 70 
 
 Saints, who and how applied . 17 
 
 Salutation 83, 140 
 
 Samaritans 138 
 
 Sandals 46 
 
 Sanhedrim, 30; place of meeting, 
 and early meeting, 369, 370 ; con- 
 demning Jesus 377 
 
 Sawn asunder 338 
 
 Scarlet robe 384 
 
 Scourging, Roman 384 
 
 Scribe, one instructed 198 
 
 Scribes 30, 108, 313 
 
416 
 
 INDEX. 
 
 PAGE 
 
 Scrip ... 139 
 
 Scriptures, 297; must be fuliilled.. 3b8 
 
 Sea of Galilee 59 
 
 Sealing the stone .. .. 398 
 
 Second coming of Christ, 336, 333; 
 
 time of 3.36 
 
 Seltishness and self-love 310 
 
 Sentence of death, when pro- 
 nounced 372 
 
 Sermon on the Mount and Sermon 
 
 in the Plain 65 
 
 Sepulchre, a-^O ; whited, 320 ; Christ's 396 
 
 Servant 110, 111, 277 
 
 Serpents, wise as 141 
 
 Seven sayings of Jesus on the cross 392 
 
 Sheba 175 
 
 Sheep, lost, 138 ; among wolves 141 
 
 Showbread 163 
 
 Sidon 157 
 
 Silence enjoined by Jesus, why. 110, 131 
 
 Sign from heaven 174, 224 
 
 Sign of Jonah 174 
 
 Signs of the times 224 
 
 Sin, a debt, 90 ; a lapse or fall 92 
 
 Simon Barjona 228 
 
 Simon the leper 352 
 
 Simon of Cerene 385 
 
 " Si.x days before the Passover " . . . 281 
 
 Sodom 141, 158 
 
 Son, how used 18 
 
 Son of David 130 
 
 Son of God, 53, 371 ; of the living 
 
 God 238 
 
 Sons of God 69 
 
 Sonship of Christ 343 
 
 Son of Man, 115; coming in his 
 
 kingdom 235 
 
 " Son of Man be come" 1^, 144 
 
 Soul 334 
 
 Sovereignty of God 272 
 
 Sower, parable of, 182, 186; Drs. 
 
 Hackett and Thomson" on .... 182, 183 
 
 Sparrows 149 
 
 Spikenard 353 
 
 Spirit, a 210 
 
 Spirit-flesh 365 
 
 Spitting in the face 372 
 
 Star in the east, 29, 31 ; wiiere seen, 
 
 29, 32 
 
 Staves 139, 366 
 
 Stony places 182 
 
 Stone of the corner, 297; Christ as 
 
 a stone 398 
 
 Strewed 344 
 
 Sucklings 288 
 
 Sun darkened, etc 334 
 
 Superscription 305 
 
 Sw-earing by the temple 318 
 
 Swine, 100, 119 ; demons sent into, 
 
 119; destruction of 119 
 
 Swords, Roman 366 
 
 Synagogues gi 
 
 Sj-nopsis of chapters xxiv. xxv.324, 325 
 
 Synopsis of the Four Gospels xiii 
 
 Syria. 63 
 
 Syro-Phcenicia 218 
 
 Taberaacles 238 
 
 Table, sitting at, 134 ; spiritual 
 
 meaning of m^ 112 
 
 Talent, of silver, of gold 252 
 
 Talents, parable of * !342-346 
 
 Talmuds of Jerusalem and Babylon 214 
 Tares, 189; parable of, 189, 193, 194; 
 
 Catholics and Donatists on 194 
 
 Tempest stilled, 114-116; on the Sea 
 
 of Galilee 116 
 
 Temple, 286, 325; cleansed. .. .285, 286 
 
 Temptation 90 
 
 Temptation of Christ; place, etc., 
 
 52-56, 63, 64 
 
 Tempting 234 
 
 Ten virgins, parable of 339-342 
 
 Tcrarch 36 
 
 Thaddeus 137 
 
 Thief— robber 369 
 
 Thieves 387 
 
 Thieves, or robbers, crucified with 
 
 Jesus 389, 390 
 
 Thieves bi-eaking through 93 
 
 Thomas 137 
 
 Thorns and thistles 103, 182 
 
 Thrashing-floor 48 
 
 " Three days and three nights " 175 
 
 Throne of glory, 267 ; disciples on 
 
 twelve thrones 267 
 
 Thorns, crown of 385 
 
 Tithe 319 
 
 Tittle 73 
 
 Tomb, new . , 396 
 
 Tombs 118,330,396 
 
 Tormentors 354 
 
 Tower 394 
 
 Tradition of ciders 313, 314 
 
 Transfiguration, the, 337; where... 337 
 
 Treasures 93 
 
 Treasures, hidden ; parable of, 195 ; 
 explanations of, 196; Dr. Thom- 
 son on 195 
 
 Trespasses 98 
 
 Tribulation 187 
 
 Tribute-money 305 
 
 Tribute, sacred 343 
 
 Trial of Jesus 372 
 
 Triumphal entry into Jerusalem. 381, 284 
 
 Trumpet, sound of a 334 
 
 Two sons, parable of 393 
 
 Tyre 157 
 
 Unclean, what is really 316, 217 
 
 Unmerciful servant, 252-255 ; mean- 
 ing of the parable of 364, 266 
 
INDEX. 
 
 417 
 
 Upbraid l;)ii 
 
 Usury 345 
 
 Vail of t('iii[)k' rent, etc 393 
 
 Vain rcintilioufi HH 
 
 Verses lirst intrudueed into llie Jilng- 
 
 lisli Bible iv 
 
 Vinegar 387 
 
 Vipers, generation of 173 
 
 Vineyard 294 
 
 Vision i39 
 
 Vision of angels at the sepulchre. . 402 
 
 Walking on the water, Jesus and 
 Peter^ 209 
 
 Wars before the destruction of Je- 
 rusalem 327 
 
 Washing the hands, 214 ; Talmud 
 on 214 
 
 Watch at the sepulchre, 397, 398; 
 their incredible story 405 
 
 Watches of the night 209 
 
 Wedding-garnient 301 
 
 Whitened sepulchres 320 
 
 PAGE 
 
 Wicked husbandmen, parable of, 
 
 293-;J9G ; meaning of 296, 297 
 
 Widows' liouses 317 
 
 Wild honey . . 42 
 
 Wine; at the Passover, o;)(>, 359; at 
 
 the Lord's Supper 359, 300 
 
 Wine-press 244 
 
 Wisdom of God 321 
 
 Wise men, Magians 28 
 
 Withered hand 164 
 
 Woe 317 
 
 W^oes against the Pharisees 317 
 
 Wolves in sheep's clothing 103 
 
 Worship, meaning of word 30, 219 
 
 Yoke, 160; Christ's... 160 
 
 Young man whom Jesus loved. ~63, 264 
 
 Zachariah, the son of Baraehias.321, 323 
 Zeljedee's wife and children, i^74; 
 
 ambitious request of 274, 275 
 
 Zebulon 57, 58 
 
 Zion 283 
 
APPENDIX. 
 
 EVIL, OR THE EVIL ONE, WHICH? 
 
 For over fifteen centuries the question 
 has been discussed whether ponerou in 
 the Lord's Prayer (Matt. 6 : 13) should 
 be rendered " evil " or " the evil one " ; 
 in other words, whether the word is 
 neuter or masculine, whether it is used 
 as an abstract or a concrete term. The 
 Greek Fathers generally took the latter 
 view ; Augustine and the Latins after 
 him took the former view. Among 
 moderns, Erasmus, Beza, Bengel, 01- 
 shausen, Meyer Grimm, Pluraptre and 
 others regard the word as masculine, a 
 designation of Satan ; Luther, Melanc- 
 thon, Tholuck, Ewald, Bleek, Stier, 
 Lange, Alford, Conant, Cramer, and 
 others take the word in the neuter, as 
 an abstract noun, meaning moral evil 
 generally. With such an array on 
 either side, it appears at once that the 
 question is not to be decided by learned 
 names. It is rather one in which the 
 decision must be reached by historical 
 and exegetical reasoning. 
 
 There are seven undoubted examples 
 in the New Testament where this word 
 designates Satan : Matt. 13 : 19 ; Eph. 
 6 : 16 ; 1 John 2 : 13, 14 ; 3 : 12 ; 5 : 18, 
 19. Some would claim the expression 
 in Matt. 13 : 38 as clearly meaning 
 "the children of the evil one"; but 
 this is at least doubtful ; for, as Cramer 
 remarks, the parallel phrase, "sons of 
 the kingdom," naturally requii-es the 
 rendering "sons of evil." And this 
 too would be a Hebraism as natural as 
 "a child of hell" in Matt. 23 : 15, or 
 " the sons of disobedience" in Eph. 5 : 
 6. The Revised version and the Im- 
 proved version have marked the word 
 as at least doubtful in four instances, by 
 rendering it " the evil one " in the text, 
 and putting the alternate rendering 
 " evil " in the margin : Matt. 5 : 37 ; ti : 
 13 ; John 17 : 15, and 2 Thess. 3 : 3. 
 But the Bible Union version regards 
 them as undoubted examples of the ab- 
 stract noun " evil." It is, however, ae- 
 
 418 
 
 knowledged by all that the word is in 
 the neuter gender, meaning evil in the 
 abstract, in Luke 6 : 45 ; Acts 28 : 21 ; 
 Rom. 12 : 9 ; 1 Thess. 5 : 22, and in 
 several instances where the plural is 
 used, as in Luke 3 : 19. The word 
 occurs over seventy times in the New 
 Testament. It thus appears that there 
 is but one undoubted example in the 
 Gospels, and only one in the Epistles of 
 Paul, where the word should be rendered 
 " evil one," as applied to Satan ; while 
 the five other examples are found in the 
 First Epistle of John, written at the 
 close of the apostolic age, when, per- 
 haps, Satan and evil spirits were gain- 
 ing greater prominence in Christian 
 thought and doctrine. But all this is 
 not decisive, since in the doubtful pas- 
 sages the word may be translated either 
 way, and in either case it makes good 
 English, as it is good Greek. It is nec- 
 essary, therefore, to look further. 
 
 In favor of the rendering "evil," it 
 may be said that " the evil one " is not 
 the usual designation of Satan in the 
 New Testament. About seventy times 
 he is styled Satan or devil — thirty of 
 these in the Gospels, and ten of them in 
 Matthew. Tliese against only two un- 
 doubted examples outside of John's 
 First Epistle certainly create a pre- 
 sumption for the rendering "evil" in 
 this passage. 
 
 This presumption is strengthened by 
 turning to the Old Testament. Satan 
 is never called the evil one, either in 
 the Hebrew or in the Septuagint. Satan 
 is, indeed, seldom mentioned in the Old 
 Testament ; but the idea of evil is gene- 
 ral and prominent. The Hebrew word 
 for evil, when used substantively, al- 
 most always has the article, but mean- 
 ing "that which is evil." And this 
 atfords a presumption that the Aramaic 
 original of the Lord's Prayer was the 
 same. It may also be added that, in the 
 prayer book of the orthodox Jews, the 
 
APPENDIX. 
 
 419 
 
 ancient prayers representing devotions 
 far back near apostolic times nowhere 
 designate Satan as the evil one, but pe- 
 tition " deliverance from all evil." This 
 throws light on Jewish habits of thought 
 and upon the meaning of the word to 
 the ancient Jew, which might seem 
 doubtful to many in our day. " No 
 one," says an eminent scholar, "so far 
 as I know, has ever alleged an instance 
 in which the Hebrew or Aramaic words 
 for evil mean Satan. The Peshito ver- 
 sion of the New Testament, however, 
 seems to favor ' evil one,' since it is in 
 the masculine in the Lord's Prayer. 
 But the Syriac has no neuter gender. 
 Dr. Isaac H. Hall, a recognized author- 
 ity in Syriac scholarship, says of this 
 version: 'I think, however, it favors 
 the rendering "evil." The masculine 
 is common enough for abstracts of all 
 sorts. So far as I have read Syriac, the 
 writei-s generally look upon the phrase 
 as " evil," not " the evil one." ' " Such 
 considerations strengthen the probabil- 
 ity that Jesus intended to teach us to 
 say, " Deliver us from evil." 
 
 But, on the other hand, the Greek 
 Fathers preferred "the evil one." In- 
 deed, it seemed to have been a favorite 
 designation of Satan with them. They 
 even substituted "evil one" for Satan 
 in quoting Scripture. Their frequent 
 use of this term is in striking contrast 
 to its rare use in the New Testament. 
 But in this we may discover a growing 
 tendency to give undue prominence to 
 evil spirits. Some of them made the 
 sufferings and death of Christ a ransom 
 paid to Satan for our release. Great 
 importance was attached to exorcism, 
 to casting out evil spirits by rites and 
 ceremonies. With such doctrinal views 
 and tendencies, it would not be strange 
 if they did magnify the agency of Satan 
 in doubtful passages of the New Testa- 
 
 ment. Their acumen and scholarship 
 certainly were not superior to many of 
 the present day^ and their exegesis was 
 strikingly inferior. There was certainly 
 nothing in their historical and exe- 
 getical training to fit them to decide a 
 question like this. Indeed, their ex- 
 aggerated and perverted views concern- 
 ing Satan and evil spirits disqualified 
 them in a measure as impartial judges. 
 
 But what light does the petition itself 
 throw on this point? Turning to the 
 Lord's Prayer, we discover at once that 
 the clause, "Deliver us from evil," or 
 " the evil one," is not a separate peti- 
 tion. It is antithetical to the preceding 
 clause, " Bring us not into temptation," 
 and unfolds it. Temptation may sug- 
 gest the tempter, but it also suggests all 
 solicitations and exposures to sin, and 
 the next clause naturally a correspond- 
 ingly comprehensive deliverance. It 
 seems too narrow to limit it to Satan 
 and to the mention of his name. I do 
 not think our Lord's hearers would 
 have so limited the phrase. It would 
 not accord with their mode of thought. 
 Like the other petitions which precede 
 it, it seems broad and deep, embodying 
 the shrinking of the Christian soul from 
 all trying exposures to evil, and its long- 
 ing for deliverance from all the power 
 and forms of sins. With this view, it 
 fittingly stands as the last and closing 
 petition of the Lord's Prayer, sweeping 
 the whole horizon of moral evil. 
 
 In view of all this, it seems to me 
 that a decided preference should be 
 given to the rendering " evil." But, in 
 view of the many eminent scholars who 
 favor the other side of the question, I 
 would place " the evil one " in the mar- 
 gin, but retain " evil " in the text. 
 
 See an able discussion in Bibliotheca 
 Sacra, 1891, pp. 332 f. and 686 f. 
 

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