^RV OF PRIA'Cf^ OCT 101968 Logical SE^ d |.; 1) I 1' K p T v A- I- \ % THE FOUR GOSPELS; WITH NOTES, CHIEFLY EXPLANATORY; DESIGNED FOR TEACHERS IN SABBATH SCHOOLS AND BIBLE CLASSES, AND A3 AN AID TO FAMII^Y INSTRUCTION. By HENRY J.'i[lIPLEY, VROFESsnn of biblical literature and interpretation in the rbwtoh THEOLOGICAL INSTITUTION. IN TWO VOLUMES. VOL. I. CONTAINING MATTHEW AND MARK dent!) HtJftlon. BOSTON: GOULD AND LINCOLN, 59 WASHINGTON STREET. 185 1. £'S. XV revolted from his authority, and formed a separate kingdom, called the kingdom of Israel. Two tribes, Judah and Benjamin, remained, and were called the kingdom of Judah. The kingdom of Israel was overthrown by the Assyrians, 253 years after the revolt, and 722 before Christ. The people were mostly carried away captive into Media and Assyria. The kingdom of Judah, that is, of the Jews, properly so called, was overthrown 387 years after the revolt of Israel, and 588 before Christ, by the Chaldeans, and the people were carried away captive to Babylon. The captivity continued seventy years. At the close of this period, they were permitted, by the favor of Cyrus, into whose power the government of Babylon had fallen, to return to their own land. They rebuilt their temple, restored their worship, and en- joyed many privileges, both civil and religious. They never, how- ever, acquired much power as a nation, being very considerably dependent on the neighboring nations. After various changes, they at length fell under the dominion of the Romans, and so remained till their national existence was terminated, about the 70th year of the Christian era. While under the Roman power, the Jews enjoyed the free exercise of their religion ; and were subjected to a very slight interference with their internal policy. They were compelled to pay tribute to the Roman government, and the power of executing a capital sen- tence was taken away from their courts. The highest Jewish tribu- nal still had power to pass sentence of death on an accused person, but the power to execute the sentence was with the Romans, and permission was required to be obtained from the Roman authority, in order that such punishment might lawfully be inflicted. At the time of our Lord's birth, Herod the Great was king of Judea. His power extended over the whole of Palestine, both on the east and on the west of the Jordan. This power he acquired by favor of the Romans, and held it as dependent on them. At his death, shortly after the birth of Jesus, his son Archelaus was ap- pointed ruler of Idumea, Judea, and Samaria, with the title of eth- narch ; and another son, Herod Antipas, was appointed ruler over Galilee and Perea, with the title of tetrarch. Archelaus, ten years after, was accused before the Roman emperor of excessive cruelty, and was banished. The districts over which he had ruled were then reduced to the form of a Roman province, and the Roman emperors intrusted it to an officer whom they called procurator, or governor. He was the emperor's representative in that province. At the time of our Lord's entering on his public ministiy, and for several years after, Pontius Pilate was the Roman governor, or procurator, of Judea. Herod Antipas still remained tetrarch of Galilee. III. The meaning of certain names, or official titles, which FREQUENTLY OCCUR IN THE GoSPELS. 1. Pharisees. — This was the name of a numerous and powerful iect among the Jews. The origin of the name is generally traced XVI IXTROnUCTORY EXPLANATIONS. to a word which signifies to separate. Thus the name may have been intended to mark their claim to superior purity. Tliey were extremely rigid in interpreting the letter of the Mosaic law, and made great pretensions to piety. But they were far from the spirit of piety; considering of little account the state of the heart, and regarding as chielfly worthy of their attention those minute, external forms of obedience which might secure the notice and good opinion of men. To those laws, which were not enforced by a pen- alty, they attached but little importance ; and, in general, regarded the ceremonial precepts as the great and weighty commands. They not only adhered very closely to the letter of the Mosaic laws in their injunctions upon the people, but also observed a multitude of traditions, which they represented as even superior to the laws of Moses. These traditions were unwi'itten commands, which origi- nated with their ancestors at a comparatively early date, and which had at length grown up into a system. With all their professions of strict moral integrity, they were avaricious and devoted to the pleasures of the world, and scrupled not to use unjust means to increase their riches. In general, they were a coiTupt class of men ; yet there were doubtless among them per- sons of real integrity. 2. Sadducees. — This was the name of another sect among the Jews. In various respects, they were opposite to the Pharisees. They were not so numerous, nor so popular. They rejected the unwritten tra- ditions, and held that only the written law was binding. They were also distinguished by denying the existence of any spiritual being besides God. Hence they denied the existence of angels, and of human souls as distinct from the body. They denied the resur- rection of the dead. While the Pharisees were veiy assiduous in making proselytes, the Sadducees were not zealous in disseminating tlieir opinions. Wlien they sustained any public offices, they had no difficulty in conforming to the sentiments of the Pharisees, in order to secure the favor of the people. . Of the origin of the Sadducees, or of the name, we cannot speak with certainty. The Jews trace them to one Sadoc, or Sadducus, wlio lived about three centuries before the Christian era. The Sad- ducees and the Pharisees probably originated at about the same time. 3. Scribes. — The Scribes were a class of men employed in pre- serving and explaining the sacred books of the Jews. To them it belonged to copy the Scriptures, to interpret the more difficult pas- sages, and to decide doubtful cases of religious duty. They were thus, in an eminent sense, religious teachers of the people ; they doubtless gave tone and color to the sentiments of the nation. So important was this order of men, that they were eligible to a seat in the Sanhedrim, the highest court of the Jews. 4. Lawyers. Doctors of the Law. — These were the same as the scribes. The law which they taught and explained, was the law of Moses, or the religion of the nation. The use of our modern word lawyer is, therefore, different from the scriptural use of the word. INTRODUCTORY KXFLAISATIONS. XVli Among the Jews, tlie law of Moses regulated both civil and reli- gious matters ; and a lawyer among them, or a doctor of the law was in reality a teacher of religion. 5. Publicans. — These ^vere what we might call tax-gatherers^ col- lectors of the revenue for the support of government. After the Jews became subject to the Romans, they were required, like the other subjugated nations, to pay tribute. The manner of collecting taxes, or tribute, was different from that which prevails among us. The Roman government was in the habit of selling to certain mdividuals the privilege of collecting the taxes in a particular region. What those individuals paid was all that the government received. Those individuals, having agreed with the government for a certain sum, would so levy the taxes as not only to raise the stipulated sum, but also to procure for themselves a large profit. Persons thus em- ployed were usually Romans of considerable note; and sometimet; wealthy Jews procured to themselves this employment. Probably Zaccheus (Luke 19 : 12) is to be regarded as such a person. These men employed inferior collectors; and it is these inferior collectors that are called in the New Testament publicans. They were some- times Romans, and sometimes Jews ; of low rank in society, of little worth as to character, anxious for gain, and practisuig extortion. Hence they were despised and detested. Such persons were, among other nations, held in contempt ; but probably the dislike was much stronger among the Jews, as the payment of tribute perpetually reminded them that they were not only in subjection to a foreign power, but wer© even contributing to the support of a heathen gov- ernment. 2* PREFACE GOSPEL OF MATTHLW The information concerning Matthew, in the New Testament, is briefs In the ninth chapter of his Gospel, it is related that Jesus, on one of his excursions to Capernaum, saw Matthew "sitting at the wjceipt of custom;" that is, in the house where he attended as tax- gatherer, or collector of the revenue. Being bidden by Jesus to follow him, he immediately obeyed. The account which Mark (2: 14) and Luke (5 : 27, 28) give, is the same, excepting that the person is des- ignated by another name ; that is, Levi. It was, however, common among the Jews for the same person to have more names than one, and to be called by either of them. Thus Peter is also named Simon ; Lehheus (compare Matthew 10 : 3, and Luke 6 : 16) is also named Thaddeus and Judas. That the person named Levi, by Mark and Luke, is the same as Mattheiv, is evident from the perfect agreement in the circumstances related by the three evangelists, and from the fact, that, in the list of the twelve Apostles {Matthew 10 : 3), Matthew is called the puhlican. It was on account of his being a publican, that he was " sitting at the receipt of custom ; " that is, at the custom-house, or tax-gatherer's office. There is an additional agi-eement in the accounts of the three writers, and it is one which reflects much credit on Matthew. In Matthew's Gospel, after the calling of him by Jesus is mentioned, the account proceeds to state, that Jesus and many others were sitting at meat in the house. Now, from Mark (2: 15), we learn, that this en tertainment took place in Levi's (that is, Matthew's) own house; and from Luke (5 : 29), we learn more distinctly, that Levi (that is. XX PREFACE TO THE GOSPEL OF MATTHEW. Matthew) furnished this entertainment. Matthew's design, doubtless, was, besides paying respect to Jesus, to give his former friends an opportunity for familiar acquaintance with Jesus, and to give Jesus a favorable opportunity for free and unrestrained conversation on religion and the Messiah's dispensation. We cannot fail to notice the modesty of Matthew in his narrative. He gives himself no commendation : but while he wished to commu- nicate the important conversation to which this interview gave rise, he has furnished no hint by which it could be known that the conver- sation occurred in connection with an entertainment given by him- self. He wished to do honor to his Master, and to preserve the important sentiments which his Master had expressed. To others he left it, if they chose so to do, to make known the important part which he had in this matter. Matthew's Gospel is believed, from the tradition of the earliest ages of Christianity, to have been written first of all the Gospels, in the order of time. The precise time cannot be fixed. It was probably not later than the year 50 or 60 of the Christian era ; that is, some- where within twenty or thirty years after the death of Christ. It has, however, by some writers, been assigned to as early a date as eight years after the death of Christ. A principal object with Matthew seems to have been, to excite and cherish confidence in Jesus, as the expected Messiah. His work is, therefore, distinguished by a careful pointing out of resemblances in the history of Jesus to events and declarations stated in the Old Testament. GOSPEL ACCORDING TO MATTHEW. CHAPTER I. THE book of the generation of Jesus Christ, the son of David, the son of Abraham. 2 Abraham begat Isaac ; and Isaac begat Jacob; and Jacob begat Judas and his brethren ; 3 And Judas begat Phares and Zara of Thamar ; and Pha- res begat Esrom; and Esrom begat Aram; 4 And Aram begat Amina- dab ; and Aminadab begat Naas- son; and Naasson begat Sal- mon : CHAPTER I. 1. The book of the generation. This expression corresponds to our v/ord genealogy, or family record; so that the whole phrase, The book of the gen- eration of Jesus Christ, means, the genealogy, or family record, of Jesus Christ. That record follows, and ex- hibits the names of the principal an- cestors of Jesus. The word genera- tions is used in the Old Testament in a similar manner; and is employed with reference to descendants as well as to ancestors. See Gen. 5:1. 10 : 1. 11 : 10. From being used to desig- nate family record, it came to signify family history, as in Gen. 37 : 2 j and historical account in general, as in Gen. 2:4. It was customary among the Jews, ^nd still is among the Arabians, to pre- serve such lists of names as Matthew has recorded in this chapter. In the case of the Jews, it was important, be- cause the Messiah, the great object of their expectation, was to arise from 5 And Salmon begat Booz of Rachab ; and Booz begat Obed of Ruth ; and Obed be- gat Jesse ; 6 And Jesse begat David the king ; and David the king begat Solomon of her that had been the wife of Urias ; 7 And Solomon begat Robo- am ; and Roboam begat Abia ; and Abia begat Asa ; 8 And Asa begat Josaphat; and Josaphat begat Joram ; and Joram begat Ozias ; 9 And Ozias begat Joa- amongthem; andif one, professing to be the Messiah, could not trace his descent to David and to Abraham, he would fail in a particular, respecting which the prophets had distinctly spo- ken. Hence Jesus Christ is expressly called " the son of David." That the Messiah was to descend from the royal line of David, was firmly believed by the Jews. See Is. 9 : 7. 11 : 1. (Jesse was father of David.) See also Jer. 23: 5. And David's descent from Abraham was unquestionable. 2. Judas ; the Greek method of ex pressing the word Judah. In several names of the genealogy there are slight departures from the sounds of the same names in the Old Testament, on ac- count of the different powers of the Hebrew language, and of the Greek. Thus Esrom, in the 3d verse, is the same as Hezron in the Old Testa- ment ; Aram, v. 4, is the same as Ram in 1 Chron. 2: 10; Naasson, the same as JVahshon. Booz, in v. 5, is the same as Boaz, Ruth 4 : 21. Ozias, in V. 8, is the same as Uzziah. •20 MATTHEW. tham ; and Joatham begat Achaz ; and Achaz begat Ez- ekias ; 10 And Ezekias begat Ma- nasses; and Manasses begat Amon; and Amon begat Jo- sias; 11 And Josias begat Jecho- nias and his brethren, about the time they were carried away to Babylon : 12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel ; 17. So all the generations, &c. The list of all the names from Abraham to Jesus being very long, it was desirable to abridge it. Hence several names that occur in the Old Testament his- tory are omitted by Matthew. Thus, in the 8th verse, Joram [Jehoram, 2 Kings 8 : 16] is said to have been the father of Ozias [Uzziah, 2 Chron. 26 : 1]. But by examining the history, as given in the books of Kings and of Chronicles, it will be seen that there were three kings between Joram and Uzziah. There are, also, other omis- sions. In order to abbreviate a long list of names, omissions like these were common, as they are at the present day among the Arabians, who trace their descent from Abraham. Such omissions do not, of course, impair the genealogy, as a whole; for the prin- cipal point to be obtained is secured, that is, the tracing of the genealagy to a particular individual, and doing this in a way that cannot lead to mistake. It is here, however, necessary to ob- serve that the words son and daughter, and the word beget, are used in the Scriptures with a much broader appli- cation than among us. They are em- ployed in reference to a person's remote descendants, as well as to his imme- diate descendants. For an instance of this in the use of the word son, the first verse of this chapter may be consult- 13 And Zorobabel begat Abiud ; and Abiud begat Elia- kiin ; and Eliakim begat Azor ; 14 And Azor begat Sadoc; and Sadoe begat Achim; and Achim begat Eliud ; 15 And Eliud begat Elea- zar ; and Eleazar begat Mat- than; and Matthan begat Ja- cob; 16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17 So all the generations ed ; and, for a similar instance in re- spect to the word beget, see Deut. 4 : 25; Isa. 39: 7; in which last verse, the scriptural history shows that it was the comparatively remote descendants of Hezekiah, not his immediate chil- dren, who were to be carried captives to Babylon. After the list of names was thus abridged, it was desirable, in order to aid the memory, to make a division of the names recorded. For this purpose, Matthew selected three principal eras in the history of the Hebrews, and in- cluded fourteen names in each class. The three eras are, the reign of Da vid, the commencement of the Baby- lonian captivity (here called the car- rying away to Babylon ; see 2 Kings, 24th and 25th chapters), and the birth of the Messiah. By this means the whole length of time from Abraham to the coming of the Messiah, is divided into three parts, as stated in the verse under consideration. By numbering the names, there will be found four- teen from Abraham to David ; thence onward to the captivity [that is, the carrying away to Babylon], fourteen more ; and then commencing anew with Jechonias (as the 12th verse seems to require), and including Jesus, there is another set of fourteen names. The evangelist Luke has also pre- served a genealogical list of the names CHAPTER L 21 from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen gen- of Jesus' ancestors, chap. 3 : 23 — 38. The list, as given by Luke, differs from that furnished by Matthew. Matthew says, the father of Joseph, Mary's hus- band, was Jacob (1 : 16) ; Luke says, the father of Joseph was Heli. But there is no contradiction between th« two evangelists; for they trace the fam- ily descent in two distinct lines. They both mention Abraham, and agree in their list of names from Abraham to David. Passing from David, Matthew proceeds with the line of the kings who descended from David, while Luke proceeds with David's descendants through Nathan, who was one of Da- vid's sons (2 Sam. 5 : 14), but not his successor in the government ; and it at length appears, that by both of these lines Jesus descended from David. Now, a very natural remark, in this view of the matter, is, that Matthew traces the descent of Joseph, the re- puted and legal father of Jesus ; and eraiions; and from the carry- ing away into Babylon unto Christ are fourteen genera tions. Luke traces the descent of Mary, the mother of Jesus. But instead of in- serting the name of a female in a gene- alogical register, Luke inserts her hus- band's name ; that is, instead of Mary, he mentions Joseph, and calls him the " son of Heli," as he was Heli's son- in-law, having married Mary, his daughter. Thus Heli was father [fa- ther-in-law] of Joseph, inasmuch as he was father of Joseph's wife. This view, which reconciles the two records, is confirmed by the different words used by the two evangelists to express descent. Matthew uses the word beget, implying natural connec- tion ; Luke uses the expression son of^ a more general term. Thus, while Jacob is truly said, by Matthew, to have begotten Joseph, Heli is with equal truth represented, by Luke, as the father [father-in-law] of Joseph. The account just given may thus be presented to the, eye : — In Matthew. Solomon, &c. Jacob, Joseph, Abraham, &c. David, Mary, \ Joseph, 5 JESUS. It may be objected to this view of I by Luke, mentions two names which the matter, that the line, as presented I also occur in Matthew's list, namely, 23 MATTHEW. 18 Now the birth of Jesus Christ was on this wise : When as his mother Mary was es- poused to Joseph, before they came together, she was found with child of the Holy Ghost. Salathiel and Zorobabel. Matt. 1: 12, 13. Luke 3 : 27. But it may be re- plied, that, while the names are the same, there is no necessity for believ- ing that the persons thus named were the same. 18. On this wise; in this manner. The word wise, as a substantive, and used separately from another word, is now obsolete. It is still retained, how- ever, as an appendage to other words ; as lengthicise, Likewise. It corresponds to our modern word way, or manner. 11 Espoused , engaged to be married. II Before they came together ; before they lived together as husband and wife. 19. Joseph her husband. Among the Jews, there was commonly an in- terval often or twelve months, some- times a much longer time, between the engagement to marry and the cele- bration of the nuptials. Yet, as soon as the engagement to marry was made, the persons were spoken of as husband and wife, and unfaithfulness to each other was regarded in the same light as if the marriage ceremonies had actually been performed. See Deut. 22: 23, 24. \\A just man. The word here translated just is as general in its ap- plication as our word good, and con- tains in it the idea of kindness, as well as that of integrity. The same word is used in 1 John 1 : 9, with reference to the forgiveness of sins, which is peculiarly an act of mercy or kindness. II J^ot tcilling to make her a public example ; not willing to expose her to public infamy, by bringing an accusa- tion against her. The kind feelings of Joseph, and the attachment which he had cherished for Mary, led him to seek a dissolution of the intended connection by giving her a bill of di- vorce in a private manner. Accord- 19 Then Joseph her hus- band, being a just man, and not willing to make her a pub- lic example, was minded to put her away privily. 20 But while he thought on ing to the then existing practices among the Jews, a bill of divorce could be procured without having the cause of the divorce distinctly stated in the writing. 20. The angel of the Lord appeared^ unto him in a dream. God, who had ordered all the circumstances by which Joseph was so much perplexed, made a special communication to him, in a dream. The word rendered angel sig- nifies primarily a messenger, and ap- plies both to men who are sent by their fellow-men on messages (as in Luke 7 : 24, where the expression messengers of John is in the Greek the angels of John), and to those heavenly beings whom God is represented as emploj-^- ing. Since the idea of a messenger performing the will of another, is the fundamental idea of the word angel, the word is applicable to any thing which the Lord may employ in exe- cuting his purposes, particularly if his purposes are executed in an uncommon or striking manner. Hence the word is applied to the providential care of God (Ps. 34 : 7. 91 : 11), and to any special arrangement of circumstances by which God effects some signal re- sults (2 Kings 1 9 : 35, in which instance probably the pestilence is called an an- gel ; Acts 12 : 23, in which instance a sudden and fatal attack of disease is so called) ; as well as to the real em- ployment of heavenly beings, >as in Acts 12 : 7—11. 10 : 3, 30. In effect- ing his designs, God may be constantly employing the agency of angels in ac- cordance with the established laws of the material universe, and of the spirits of men. In the case of Joseph, his cir- cumstances were such that he needed special guidance from heaven ; no hu- man being was adequate to guide him. Thus situated, he had a remarkable CHAPTER I. 23 these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife ; dream. The dream was attended with such circumstances and such special impressions on his mind, that he could not reasonably doubt its having pro- ceeded from God. The dream might have been suggested to his mind by an angel commissioned from above. A message from God, such as was now communicated to Joseph, would accord with his former confidence in the piety of Mary, and with the entire absence of any feeling of guilt on her part; and when he learned from Mary the circumstances related at full length by Luke (1: 26 — 56), he might well acknowledge the hand of God, and regard the dream as a special event, arranged for relieving his mind, and for lead- ing him in the path of duty, and as excited in his mind by one of those heavenly messengers who are prompt in obeying the will of their Lord. That dreams were in former times among the means employed in com- municating the knowledge of God's will, or of future events, to men, ap- pears to be sustained by the Scriptures. The dreams of Joseph, as related in Gen. 37 : 5—7, 9, and of the officers of Pharaoh, in Gen. 40, occupied a very special place in the order of events. Examine also Numb. 12: 6, and Job 33 : 14 — 17. In the second chapter of Matthew, there is repeated mention of information from above being made in the same way. But the circumstances of men in those an- cient times were so differentfrom ours, that we are not at liberty to regard our dreams as proceeding from God, with the intention of making known to us his will. There are other ways in which we can acquire knowledge of our duty. |1 Thou son of David. In the existing circumstances of Joseph, and with special reference to the ob- ject for which the divine communica- for that which is conceived in her is of the Holy Ghost. 21 And she shall bring forth a son; and thou shalt call his name JESUS : for he shall tion was made to him, this appellation was peculiarly appropriate. It was in harmony with the design to impress Joseph with the belief that Mary was about to become the mother of the Messiah, as it was a distinct recog- nition of Joseph's descent from David — an important circumstance in re- gard to the husband of the Messiah's mother. \^ Is of the Holy Ghost. Com- pare Luke 1 : 35. This extraordinary creation of the human nature of Jesus Christ is no more incredible than the creation of Adam and Eve, as related in the book of Genesis. That it was supernatural, is true ; but that He, who established the laws of nature, can produce an effect either in accordance with those laws, or in a manner above them, is also true. The redemption of apostate sinners was certainly a very special case ; and it is not surprising that the measures preparatory to this very special object should be themselves distinguished by some peculiarity. Nor was it at all unworthy in the Di- vine Being thus manifestly and mi- raculously to interpose in reference to so wonderful an object. Nor may it be unsuitable to remark, that, as he who stood at the head of the human family in regard to the first creation, was in a peculiar sense the product of creating power, so he who was to be the head of the new, the spiritual creation, was also in a peculiar sense the product of the same creating power. 21 . Tliou shalt call his name Jesus , for he shall save. Among the Jews, names, besides distinguishing one in- dividual from another, were often otherwise significant. They were sometimes suggested by some remark- able circumstances connected with the child or the family, or by some re- vealed desiffn of God in connection 24 MATTHEW. save his people from their sins. 22 Now all this was done, that it might be fulfilled which with the birth of the child. Hagar's child (Gen. 16 : 11) was to be named Ishmael, " because," as the angel said, " the Lord hath heard thy affliction." The name is compounded of two words, which in Hebrew signify God will hear. Compare Gen. 41 : 51, 52. Ex. 2 : 10. 18 : 3, 4. Names were sometimes given as intimations of some design of God to be hereafter accomplished. See Hosea 1 : 4, 6, 9. Compare Is. 8:3, 4. In accordance with this custom, the son who was to be born to Mary, was to be named Jesus. To understand the meaning of this name, we must trace it back to the Hebrew language, from which it was derived. The word which is the root of this name, means to save. Sometimes the word wliich signifies God, and sometimes a part of the word corresponding to Jehovah, was used in connection with another word to compose a name. This is the case in the present instance ; and the word properly means. The Lord will save. It was to be given to the son of Mary, because he was to be the Saviour, divinely appointed to deliver his people from their sins. This name is the same as that which is called in the Old Testament Joshua. In Num. 13 : 8, mention is made of Oshea, the son of Nun. The word Oshea, when regarded accord- ing to its etymology, signifies salva- tion. In the same chapter of Num- bers (v. 16), it is related that Moses changed the name Oshea to the name Jehoshua. The alteration was made, so far as the letters of the word in the original are concerned, by merely prefixing a part of the word which expresses Jehovah. Thus, to the idea of salvation, or deliverance, was added the idea, that the salvation proceeded from Jehovah. The words Joshua [the same as Jehoshua, only abbreviated] then, and Jesvs. are the was spoken of the Lord by the prophet, saying, 23 Behold, a virgin shall be with child, and shall bring forth same in signification ; namely. Sa- viour, or, The Lord icill save. The difference in the manner of spelling and sounding Joshua and Jesus arises from the different powers of the He- brew language, and of the Greek ; Joshua being the sound more con- formed to the Hebrew, and Jesus to the Greek. I observe here, in pass- ing, that in two passages of the New Testament (Acts 7 : 45, and Heb. 4 : 8), the word Jesu smeans the Joshua of the Old Testament. The name Joshua could not be expressed in the Greek language more nearly than by the word Jesus. || His people. The Jews supposed that the Messiah was coming with special reference to their being rescued from an abject con- dition, and regarded themselves as his people. But this communication to Joseph, coming from heaven, must be considered as referring to the real object of the Messiah, and to the re- lation which he was to sustain to others besides the Jews. He was to be the Spiritual Redeemer and Lord of men. His people, then, are those who acknowledge his government and rely on him for spiritual bless- ings. These he will deliver from their sins. The new dispensation was specially designed to effect a change in the inward characters of men, and, by making them holy, to deliver them from the just conse- quences of sin, particularly in eter nity. 22, 23. That it might be fulfilled, &c. The subject thus far spoken of, was of a most extraordinary charac- ter ; and the result which was to flow from those events, was also very extraordinary. The evangelist re- garded the event announced by the angel, as a striking fulfilment of cer- tain prophetic language which had been used on a former occasion. The language used on that former occa- CHAPTER 1. a son, and they shall call his name Emmanuel; which, be- sion was singularly applicable to the circumstances which he was relating ; it might be applied to them with a greater fulness and particularity, than to the occasion which first called it forth. It was spoken by Isaiah (7: ]4) to king Ahaz, when the king and all his people were filled with terror, in view of an invasion threatened by the confederated kings of Israel and Syria. Isaiah was directed by the Lord to go to Ahaz, and bid him dis- miss his fears, because the design of the confederated kings should not be accomplished. He was commissioned, moreover, to assure Ahaz, that Syria had already arrived to the height of its power ; that it would be allowed to make no such addition to its power as the conquest of Jerusalem would be ; and that the kingdom of Israel was already on the wane, and within sixty- five years would be wholly broken up. Ahaz might, therefore, set his mind at rest, and place unshaken confidence in God. It was then proposed to him to ask some particular token from the Lord, as an assurance of what God had promised. On his declining to select a sign, the prophet himself was directed by the Lord to mention one ; namely, that a certain virgin should soon become the mother of a son, and should call his name Emmanuel ; and that before this child should be old enough to refuse the evil and to choose the good, the kings of Israel and Syria .should both be cut off. The language, then, here quoted from Isaiah, had reference, probably, at first, to the deliverance of Jerusalem from the threatened invasion. The history of those times, as related in the Old Testament, agrees with this viev/. In 2 Kings 15 : 29, 30, it is re- lated that '• in the days of Pekah, kino- of Israel [the same as mentioned by Isaiah], came Tiglath-pileser, king of Assyria, and took Ijon, and Al3el-beth- maachci, and Janoah, and Kedesh, and Hazor, and Gilcad, and Galilee, all the land of Naphtali, and carried VOL, I. 3 ing interpreted, is, God with us. them captive to Assyria. And Ho- shea, the son of Elah, made a con- spiracy against Pekah, the son of Remaliah, and smote him, and slew him." In the ICtli chapter of the same book, it is also related, that Tig- lath-pileser, "king of Assyria, went up against Damascus [the chief city of Syria], and took it, and carried the people of it captive to Kir, and slew Rezin " [who is mentioned by Isaiah] . The death of these kings occurred shortly after their attempt upon Jeru- salem. Thus the language of Isaiah appears to have had reference to events that were speedily to take place ; and, thus understood, it was happily adapted to the circumstances of Ahaz and his people. But it may be asked. How could the name Emmanuel be given to the son whose birth was predicted, if there was nothing uncommon in his nature ' This inquiry is answered by referring to a usual practice, among the ear Jews, of giving to children names significant of some circumstance or event, and of employing the name of God in compounding names for chil- dren. In the case spoken of by Isai- ah, the nation was in dread of an in- vasion from powerful ,confe derated foes ; and in view of their danger, their hearts trembled like the leaves of a forest. But they were encour- aged to be quiet, because God was on their side ; and to the child whose birth was foretold, a name was to be given significant of the promised in- terposition of God. Other names in the Jewish nation v/ere compounded of some common word, and of the name of God ; as, for instance, JosJnia, Isaiah, Jeremiah, Ezekiel, &c. The use which Matthew has made of this passage, has led to the belief that Isaiah really predicted in those words the birth of Jesus Christ ; and the language of Matthew does cer- tainly, at first sight, appear to favor this belief. It is proper, then, to in- quire whether the language of Mai ac MATTHEW 24 Then Joseph, being raised from sleep, did as the angel of thew necessarily leads to this view of the passage quoted from Isaiah. In prosecuting this inquiry, we must consider in what ways the sacred writers employ the word fulfil. In reading the Scriptures, we are prone to regard this word, as used in its strict sense, to express an accompHsh- ment of a direct prophecy. But it is also employed with a wider significa- tion, and is as extensive in meaning as our word fulfil, used in commori conversation, or in ordinary books. Now, we often use the word as ex- press^ig a remarkable similarity in one event to another, or a striking similarity in certain events to certain language with which we are familiar. Such an event, we may say, fulfils such a saying; while yet, when the saying was first expressed, that event was not thought of. In some pas- sages of the New Testament, this word does express the real accom- plishment of a direct prophecy. In other passages, it merely expresses resemblance, more or less exact, be- tween two events, or between lan- guage in the Old Testament and an event recorded in the New ; so that the language employed in the Old Testa- ment with reference to a particular event, might also be happily applied to a different event recorded in the New. Sometimes the resemblance between the event spoken of in the Old Tes- tament and that related in the New, is so striking, and the resemblance between accompany ing circumstances m each event is so remarkable, that the language employee) m the Old Testa- ment would seem to be more fully and exactly applicable to the event recorded in the New. Among the instances of these different meanings of the word fulfil. Mark J 5 : 28, com- pared with Isaiah 53: 12, may be mentioned, as an accomplishment of a direct propliecy. As instances of resemblance, see Matt. 2:15. com- pared with JIos. 11: 1 ; and Matt. 2: 17, 18j compared with Jer. '31 : 15. In the Lord had bidden him, and took unto him his wife : this last instance, there is so striking a resemblance, that the language em- ployed by Jeremiah might be regard- ed as more applicable to the event related by Matthew, than to the event spoken of by Jeremiah; that is, the language might be considered as more fully and exactly adapted to the event related by Matthew. And yet the connection in which Jeremiah has introduced it, clearly shows that he did not have in mind, nor pre- dict, the event to which Matthew applies it. The verse under consideration is another instance of very striking re- semblance ; so striking, indeed, is the resemblance, that what was done in the Old Testament times might be represented as done again in a more full and exact manner. And the lan- guage used in reference to the event m the Old Testament might be re- garded as applicable, in a more full and striking manner, to the event re- lated in the New ; so that the event related in the New Testament might be considered as verifying, or filling up, the language used in the Old. Some points of this resemblance may be stated. 1. The Jews were in great distress on account of the im- minent danger to which they were exposed. So the whole human race were regarded as in imminent peril, in respect to their eternal welfare. 2. For the deliverance of the Jews^ God was about to interpose. So, for the spiritual deliverance of men^ God's remarkable interposition was about to be manifested. 3. As a pledge ol the interposition for the Jews, a son was soon to be born to one who was then a virgin, and to this son was to be given a name significant of God's protection. So as the pledge and the agent of the spiritual deliverance for the human family, a son was to be born, mirac- ulously conceived, and to whom a name was assigned, expressive of his being the dWinely-appointcd Sa- CHAPTER II. 27 *25 And knew her not till she had brought forth her first- born son : and he called his name JESUS, viour, 4. As the son promised in token of the Jews' deliverance from their temporal distress was to be uamed Emmanuel., a name express- ing the presence of God among kis people, so to tlie son miraculously conceived, and designed to be the spiritual Saviour of men, was to be- long what was really contained in tlicineaning of the name Emmanuel; to him, that name, in all its fulness, would be applicable ; and when he should appear on his benevolent er- rand, most truly and strikingly might he be called '• Emmanuel, which, being interpreted, is, God with us." Com- pare 1 Tim. 3 : m. 25. Her first-born son. This term does not necessarily imply that the mother of Jesus had other children afterwards. That she had, however, is a natural construction ; and it agi-ees well with such statements as occur in Mattliew 12 : 4G, John 2 : 12. The words brother and sister were indeed sometimes used in a wider signification among the Jews than among us, and included the near relatives of a person ; so that nothing certain can bo stated on this topic. Practical Hints suggested by this chapter. 1. God is faithful in fulfilling his promises. " When the fulness of the time was come, God sent forth his Son." '2. How lovely is a kind and merci- ful disposition ! v. 19. 3. In cases of distressing doubt, if we wait patiently, and commit our af- fairs to God, the path of duty will be made known. Compare Ps. 37 : 5,6. 4. God frequently honors the low- ly in spirit, and makes them instru- ments of distinguished good to their race. Mary, an obscure Jewish fe- male, becomes the mother of Jesus Christ. CHAPTER II. IVfOW when Jesus was born ^^ in Bethlehem of Judea, in the days of Herod the king, 5. Jesus Christ is the Saviour from the dominion and practice of sin, as well as from its consequences. See Titus 2 : H — 14. Do we trust in him as our deliverer from sin, endeavoring to regulate our hearts and lives by his precepts, and to follow his example '' See 1 Pet. 2 : 21—25. CHAPTER II. 1. Bethlehem of Judca. Eethlehem was a town about six miles south of Jerusalem. It was called Bethlehem of Judea, to distinguish it from a town of the same name in the tribe of Zebu- lun, in the north part of the countrj^. Josh. 19 : 15. Judges 12: 10. Judea was the name, in the time of Christ and some time before, of the soutliera part of the country. The name Beth- lehem literally s'lgm^es hoiisc of bread ; and v/ as probably indicative of the fer- tility of the region around. Volney, in his Travels, says, " The soil [of Bethlehem] is the best in all these dis- tricts; fruits, vines, olives, aud sesa- mum, succeed here extremely well." It still retains substantially its ancient name, and contains about two hundred houses. It was also named Ephrath (Gen. 35 : 19. 48 : 7), a name also indicative of fertility. It was the birth- place of king David (I Sam. 17: 12); hence in Luke 2 : 4, 11, it is called the city of David. How it happened that Jesus was born in Bethlehem, while his mother's residence was .Kazarcth in Galilee, Luke explains in 2: 1 — 7. II Herod the king. At tlie time when Jesus was born, the whole country of the Jews, as well as the neighboring regions, was under the dominion of the Romans. The family to which H»;rod belonged stood high in favor with the Roman government, and at last he was established king of the Jewish nation though he was not a Jew by birth. His power was very considerable, yet he was dependent on the Roman em- '->8 MATTHEW. behold, there came wise men from the east to Jerusalem, 2 Saying, Where is he that is born King of the Jews ? for we have seen his star in the east, and are come to worship him. peror. The name Herod was borne by some others, his descendants, who had rule, after him, over parts of his territory. The one here mentioned is distinguished by beipg called Herod the Great. \\ Wise men from the east. A more exact representation of the word translated tcise men, would have been Magi, or Magians. It was a word appropriated to a certain class of men among the people east of Palestine, such as priests, philoso- phers, &c., who devoted themselves to the study of astronomy, astrology, and medicine, and were held in high estimation among their countrymen. The Magians here spoken of probably came from Arabia ; the presents which they brought agree better with this opinion than with any other. || To Jerusalem; the chief city of the Jews. Such was the business on which they went, that they would most naturally go immediately to the metropolis. 2. King of the Jews. It is the tes- timony of ancient credible historians, that, about the time of our Lord's birth, there prevailed very generally in the eastern parts of the world an expecta- tion of some illustrious king, who was shortly to appear. This expectation is, probably, to be traced to the belief which the Jews universally cherished of the coming of the Messiah. The Jews had been widely dispersed, and wherever they went, they carried their Bacrcd books, and adhered firmly to the belief of the nation. 1| His star in the east. That is, we, being in the east, have seen his star. They noticed a new celestial luminary ; being attract- ed by its appearance, and noticing t!ie particular quarter of the heavens in which it appeared, and its apparent mo- tion.they connected it with the current expectation of some illustrious king, and were induced to direct their steps t.'» Jerusalem. What this star was, we 3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him. 4 And when he had gath- ered all the chief priests and have no means of determining. It was an uncommon luminous appearance in the heavens, prepared by the special providence of God for this particular occasion, and just such an appearance as was suited to call the attention of these men, and guide them to the new- born king. II To 7Corship him. There is no evidence that the Magians had correct notions respecting the real character of the new-born king of the Jews, or of the design of God in his birth. They probably regarded him as one who was destined to acquire most extensive sway, and they came, on the first intimation of his appearance, to pay him respect. They were impelled, perhaps, by the desire so common among men, to see any thing remarka- ble,or to bespeak, by this early homage, his favor, in future, for their nation. The word worship was applicable, when our translation was made, to men as well as to God, and, in refer- ence to men, signified the respect and courtesy paid by an inferior to a supe- rior. For this meaning of the word icorship, see Luke 14 : 10. 3. He was trojihtcd, and all Jeru- salem. Herod was at this time about seventy years of age. But the un- subdued jealousy of his temper led him to forebode evil to himself, or to his son who should succeed him. The expres- sion ^^ all Jerusalem was troubled.'' means, just as such language would mean among us, that there was in the city a general excitement. This ex- citement was of a painful character. Herod's friends and adherents were disturbed for the same reasons wliich excited anxiety in his mind ; and oth- ers feared the commission of new cruel- ties on the part of Herod, for he was one of the most unreasonable and cruel tyrants that ever occupied a throne. 4. Chief priests and scribes ofthepeo- CHAPITER XL 2» fjcribes of the people together, he demanded of them where Christ should be born. 5 And they said unto him, In Bethlehem of Judea ; for thus it is written by the prophet, pie ; probably that collection of chief priests and scribes who composed the iSauliedritn. The Sanhedrim was the highest ecclesiastical and civil court of the Jews, and was believed to com- bine the wisdom of the nation. The chief priests who belonged to it, were, besides the acting high priest, those who had previously exercised the high priesthood, and those who were heads of the twenty-four classes into which the priests had long before been divid- ed. See Luke 1 : 5. The scribes were men esteemed for their acquaintance with the law of Moses, and the tradi- tions that had been handed down, to the study and teaching of which they de- voted tliemselves. See Introductory ExPLANATioxs, III. 3. page xvi. On a question pertaining peculiarly to the Jewish nation, this was the body of men whom Herod would of course consult. II Christ, more properly, the ChriM; that is, the Messiah. The distinguished personage whom the Jews were expecting, they called the Messiah. This is a title of office, not a proper name, originally, of an indi- vidual. Its meaning is, the anointed one. The term arose from the practice of anointinof with oil the high priests (see E.X. 29': 4—7. Lev. 8: 12. 21 : 10), and the kings, at least those who were the first in their family that bore the office, or those whoso right to the Buccession could be disputed. See 1 Kings 1 : 34. 2 Kings 11:12. Now, to the Hebrew term, the Messiah, the Greek term, the Christ, corresponds exactly, as to its radical signification ; and the Jewish title of office, ^Ae Mes- siah, might have been happily used in this verse. The name Jesus, we have Been, had a signification, besides being a proper name ; so the word Christ, which afterwards came to be applied 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Ju- da : for out of thee shall come a Governor, that shall rule my people Israel. to our Lord as a proper nam 3, had a significancy pointing to hi? official dignity, and to the in terestin/; relation which he was to sustain tc his peo- ple as king (John 2 H : 37) and high priest (Heb. 7: 24— 2ci). 5, 6. By the prophet ; 3 /icah 5 : 2. The name Bethlehem Ep iratak, em- ployed by Micah, is expbuned by the note on the first verse of this chapter ; Ephratah being the same as Ephrath. II Princes of Judah; that is, officers, distinguished men. The prophet Mi- cah uses the term thousands of Israel, the word thousands having refei-ence to a civil division of the people, such as is meant in 1 Sam. 10 : 19. 23 : 23. The heads, or chief officers, of such divisions, were called heads of thou- sands. Num. 1 : 16. 10: 4. We may understand Micah, then, as speaking directly of these divisions, while Mat- thew speaks of the heads of such di- visions ; that is, officers or rulers. || Mrj people Israel. Until the time of Reho- boam, the name Israel was applied to the twelve tribes regarded as one peo- ple. From that time till the captivity, the ten tribes which seceded and fol- lowed Jeroboam, were called, by way of distinction, Israel (1 Kings 12: 16, &c.) ; the two tribes, Judah and Benjamin, were called Judah. But after the Babylonian captivity, the original practice was resumed, and the general appellation Israel was given to those who acknowledged Jacob, that is, Israel, as their com- mon ancestor. There is a slight verbal difference between the verse as given by Mat- thew and as originally written by Micah. This is sufficiently explained by the fact, that Matthew doubtless in- tended merely to give the idea con- veyed by the prophet, Micah speaks MATTHEW. 7 Then HerocJ, when he had privily called the wise men, inquired of them dili- gently what time the star ap- peared, 8 And he sent them to Beth- lehem ; and said, Go and search diligently for the young child; and when ye have found Mm, bring me word again, that I may come and worship him also. 9 When they had heard the king, they departed : and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10 When they saw the star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw of Bethlehem as being a small place in point of civil distinction, but yet a place to be greatly distinguished by the appearing there of a distinguished ruler. On this last thought the mind of* Matthew rested, and he speaks of Bethlehem as not being small, inas- much as a distinguished ruler was to proceed from it. 8. Worship. This word has the same meaning here as in the second verse. We cannot fail to notice the hypocrisy of Herod. 9. In the cast; not in a direction east from them, but which the}^ had before seen while in the eastern country. 11. Presented unto him gifts. In eastern countries, those who called up- on kings and other distinguished men, broutrht presents. Compare Gen. 43: fl. 1 Kings 10: 2. Pa. 72: 10. II Frankincense ; a valuable transpar- ent gum, procured by incision from a tree found in Arabia 1| Myrrh ; an the young child with Mary his mother, and fell down and wor- shipped him ; and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. 12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. 13 And when they were de- parted, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word : for Herod will seek the young child to destroy him. 14 W^hen he arose, he took aromatic resinous substance, issuing by incision, and sometimes spontane- ously, from a tree growing in Arabia. It was in abundant use among the an- cients for anointing and perfuming. It was also used for anointing the dead. See John 19: 39. 12. In a dream. See on 1: 20. 13. Flee into Egypt. Egypt was at this time a Roman province, and many Jews had taken up their abode there. It lay south-west from Bethle- hem, a short distance, which could probably be travelled over by Joseph's family in three or four dnys. By re- tiring to Egypt, they would be bej'^ond Herod's jurisdiction ; and yet might be among Jews, who would sym- pathize vrith them. How kind, too, was the arrangement of providence, which sent the Magians [the wise men] %vith presents ! thus furnishing them with articles that might readily be converted into means of subsist ence and comfort. CHAPTER II. 31 the young child and his mother by night, and departed into Egypt : 15 And was there until the death of Herod, that it might be fulfilled which was spoken of the Lord by the prophet, saying. Out of Egypt have I called my son. 16 Then Herod, when he 15. Until the death of Herod. How long the family remained in Egypt cannot be precisely ascertained. It was, however, but a short time. Her- od is believed to have died in the sec- ond year of our Lord. || By the prophet. Hosea 11 : 1. The prophet in this passage merely makes a decla- ration of God's kind dealings towards the nation of Israel, whom he delivered from bondage in Egypt, and whom as a nation he affectionately called his son. But now that Jesus, who was in the highest sense his son, was by a divine monition conveyed to Egypt, the language which was formerly used in reference to the nation of Israel was to be verified, or fulfilled, in a higher and more remarkable sense. That language was applicable to the case of Jesus more fully and appropriately, so that the event which the evangelist was relating, could be happily ex- pressed in those same words. There was, then, a striking resemblance be- tween the language of the prophet and this event in the history of Jesus ; and thus this event might be regarded as filling out that language. An exam- ination of the passage in Hosea will show, that it is not a prophecy of this event in the life of Jesus ; and the word fulfil is here used in the wide sense in which we often employ it in ordinary life. It points out the stri- king resemblance between language in the Old Testament and an event in the history of Jesus. lu. Mocked. The word mock now means to mimic, to imitate in a icay of contempt. But in the Bible it means to treat disrespectfully, to trifle with. Herod felt that he had been trifled with, deluded, and defeated. || .Qll the children. The original Greek, and saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. the circumstances of the case, make it appear probable that it was only the male children whom he ordered to be put to death. |1 The coasts thereof; the places bordering on Bethle- hem. In respect to the number of infants put to death on this occasion, it is impossible to speak with certainty. Bethlehem was rather an inconsider- able town as to population, and the families bordering upon it were proba- bly few. One of the modern travellers states the present population at three hundred, and is inclined to think the population formerly did not much ex- ceed that number. But if we estimate it at one thousand, the number of male children of the ages mentioned would doubtless fall short of fifty. Fiftv is sometimes stated as the highest num- ber ; the number often, or twelve, is frequently stated as the most probable. But our judgment of Herod's conduct must not be regulated so much by the number of children put to death, as by the nature of the act and the mo- tive which influenced him. This act, cruel as it was, corresponded to other deeds of Herod. He put to death a brother-in-law, one of his own wives, and three of his children ; and when expecting his own death, he ordered that several principal men of the Jewish nation, who were for this purpose confined in Jericho, should be killed as soon as it should be known that he himself had died , so that there might be mourning at his death. This cruel order was not, however, obeyed. Josephus,the Jew- ish historian, in summing up the character of Herod, says, '-He was a man univer.sally cruel, and of an un (]:overnable answer." 32 MATTHEW 17 Then was fulfilled that which was spoken by Jeremy the prophet, saying, 18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her chil- dren, and would Hot be com- forted, because they are not. 19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, 17, 18. Jeremy ; that is, Jeremiah. See Jer. 31 : 15. || Rama; the name of a city a few miles north of Jeru- salem. II Rachel; one of Israel's wives, and mother of Joseph and Benjamin. See Gen. 30: 22—24. Rachel died and was buried not far from Ephrath (Gen. 35: 16—19), that is, Bethlehem. Bethlehem was about six miles south of Jerusalem, and Rama a few miles north. In the passage quoted, the prophet poetically represents Rachel as sorely distressed at the going away of her descendants into captivity : sympathizing with them in their woes, she mingles her voice with theirs, and would not admit consolation. The distress thus poetically described, Matthew repre- sents as again endured by her, in view of the calamities now expe- rienced in Bethlehem. Those ca- lamities occasioned a general and wide-spread mourning ; the deep dis- tress in the families of Bethlehem could not better be described than by adopting the language of Jere- miah, in reference to a preceding state of calamity and mourning. The distress, which fell so unexpect- edly, so unreasonably, so cruelly, upon helpless babes and sorrowing families, was of no ordinary charac- ter. And well might the evange- list, while recording this act of un- heard-of cruelty, summon to his aid the strong poetic representa- tion of the prophet, and regard the prophet's language as still more 20 Saying, Arise, and take the young child and his mother, and go into the land of Israel : for they are dead which sought the young child's life. 21 And he arose, and took the young child and his mother, and came into the land of Is- rael. 22 But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither : applicable, and still more fully verified, on this occasion, than on the one to which it originally referred. Well might he feel that this heart-rending event did really fill up that lan- guage. 20. Land of Israel ; country of the Jev/s. See on v. 6. || Tkcxj are dead. Herod's partisans doubtless partook of his spirit in regard to any one who might be supposed able to interfere with their honors. Others besides Herod had died, from whom evil might have been apprehended. 22. Archelaus. Herod the Great had, in his last will, appointed Arche- laus his successor in the government. He, accordingly, on the death of Her- od, repaired to Rome, to procure from Augustus, the emperor, a confirmation of the arrangement which his father had made. But his brother Antipas disputed his title, since Herod had, in a previous will, appointed him to be his successor. The result was, that Archelaus was established in the gov- ernment of a part of his, father's do- minions, namely, Judea, Idumea, which was partly in the south of Ju- dea, partly further south, and Samaria, three cities excepted, with the title of ethnarch; Antipas, that is, Herod An- tipas, v/as constituted tetrarch of Galilee and Perea. Perea was the southern part of the country on the east of the Jordan. Archelaus proved to be a very cruel ruler, and after a few years was banished from his gov- ernment by Augustus. He died in CHAPTER III. 33 notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: 23 And he came and dwelt in a city called Nazareth : that it might be fulfilled which was exile. II Galilee. The Jewish terri- tory on the west of the Jordan was divided into three parts — Galilee on the north, Samaria in the middle, and Judea at the south. Joseph retired with his family to Galilee ; for this was beyond the jurisdiction of Ar- chelaus. 23. JVazareth ; a town in the south- ern part of Galilee, and the former place of Mary's residence. See Luke 1 : 2G. II By the 'prophets, &c. The expression which follows cannot be found in any of the books of the Old Testament. Nor does Matthew inti- mate that any one prophet in partic- ular had used this expression concern- ing; the Messiah. He is rather to be understood as saying, that what he is about to express accorded with pro- phetic declarations respecting him. In order fully to understand the evan- gelist in this place, it should be con- sidered that Nazareth appears to have been regarded, by the people of Judea, in a contemptuous manner. See John 1 : 46. From John 7 : 52, it appears, that the whole district of Galilee, in which Nazareth was situated, was viewed in an unfavorable light. Hence, *• to he a JWizarcne,'' was a phrase implying reproach. The expressions Jesus of Galilee and Jesus ofJYazarcth, in Matt. 26 : 69, 71, were probably meant as terms of reproach. Now, it had been predicted that the coming Saviour would be '^ despised and rejected of men." See Is. 53 : 2, 3. instead, then, of simply saying he would be an object of reproach, Prlatthevv uses an expression of the same import, suggested by the cir- cumstance of his abode being in Naz- areth— he shall be called a JS'azarene. Topics for Refi.ection suggested by this chapter. 1. Prophecy was remarkably ful- spoken by the prophets, He shall be called a Nazarene. CHAPTER HI. TN those days came John -^ the Baptist, preaching in filled in respect to the birthplace of Jesus Verse J compared with v. 6. The fulfilment of prophecy is a strong evidence of the divine inspiration of the Scriptures. 2. The Eastern Magi treated the in- fant Messiah witli distinguished re- spect. What reverence ought ice to cherish towards him, having so su- perior knowledge of his character ! 3. How vain it is to attempt defeat- ing the purposes of God ! v. ] 3. He makes even the wrath of man to praise him. Compare Ps. 76 : 10. 4. Notice the extreme cruelty to which a sinful heart may prompt, v. 16. Comp. Ex. 1 : 22. 2 Kings 8 : 11—15. 5. In every exigency, God will pro- vide for those who trust in him. vs. 11, 13,22. 6. What changes God effects ! Egypt, from being the place of oppres- sion to the Lord's people, becomes a place of refuge and protection for the infant Messiah from cruelties in his native land. CHAPTER III. 1. Ill those days. A new scene now opens before us. The evangelist, hav- ing related what took place in the early infancy of Jesus up to the time of the family's becommg agam estab lished in Nazareth, passes over a very considerable period in the life of Je- sus. During that period, he lived in comparative obscurity, and was not occupied in matters pert-lining to the public discharge of his office as Mes- siah. This period occupied a space of between twenty-five and thirty years. See Luke 3 : 23. How Jesus was occupied during this time, we are not informed. The only circum- stance particularly related, in regard to this period^ is his visit to Jerusalem with his parents, at the age of twelve years. See Luke 2 : 41 — 51. There 34 MATTHEW. the wilderness of Judea, 2 And saying, Repent ye : for is also a general remark made by Luke (2 : 52), which shows that Jesus, while advancing in age, manifested much intellectual capacity and piety. From Matt. 13 : 55, it would appear that Joseph, his reputed father, was, by trade, a carpenter ; and from Mark G : 3, that Jesus himself wrought at the same occupation. Hie dignity consisted in innocence and holiness of character, and in performing a work which should glorify God by bringing countless multitudes to holiness and happiness. This portion of his life, however, was by no means destitute of an important bearing on his official work. He came to be the Redeemer of men; it was therefore suitable that he should know, by experience, how to sympathize with human beings in the ordinary circumstances of life, as well as with respect to their eternal interests. Heb. 2 : 11, 14, 17, 18. Be- sides, the Jews maintained, that every man, whatever his station or his pros- pects, ought to be able to follow some trade. The expression in those days is a general one, referring to some past time, without intending to connect, in point of time, a following account with events just related. It here carries us back to the ^ly period of the Christian history. The same phrase, used in a similar manner, oc- curs in Ex. 2: 11. \[John the Bap- tist ; that is, the baptizer. John was distinguished from all preceding re- ligious teachers by his administering of baptis.m in reference to the Mes- Viah. The administering of baptism, witli this reference, to those whom he deemed suitable persons to receive it, was an important part of his com- mission. For a full account of the circumstances connected with the birth of John, see Luke 1 : 5—25, 57 — 80. II Preaching ; proclaiming. We are not to think of John as delivering formal discourses to established and well-regulated audiences ; but as trav- ersing the country, announcing the the kingdom of heaven is at hand. approach of the Messiah, and calling on the people to prepare for his com- ing? by a suitable reformation of heart and life. || The icilderncss of Judea. Judea was the southern part of Palestine, or the Hol}'^ Land. See the Map. The term loiidcrness in the Bible has not exactly the same meaning as that in which we use it. We express by it a region not yet inhabited, perhaps uninhabitable by civilized men ; occupied rather by wild beasts than by civilized human beings. In the Scriptures, this word, as also the similar word desert, is ap- plied to certain regions, as distinguish- ing them from more thickly-peopled,^ . places ; somewhat as our word coun-i \ \ try is used in distinction from city or ''i village. John was traversing the country parts of Judea. These thinly- settled tracts received names from places near them. The wilderness of Judea, here mentioned, was so ^ called because it commenced in the \ territory of Judea. It was sometimes ^ called the Great Desert, on account of its extent ; commencing at the city of Tekoa, six miles south of Bethle- hem, it extended to the east as far as the Persian Gulf, and very far north- ward along the river Euphrates. 2. Repent. This word signifies that ^ true reformation of heart and life, that becoming truly pious, which would v be adapted to the design of the Sa- viouf's coming, and would be a suit- able preparation for his approach. By the prophet Malachi (4: 5, 6), it was foretold that the Messiah would be preceded by a distinguished mes- senger, whose official business would be to attemj)t a general reformation among tHe Jews. John was that messenger. Matt. 11:14. 17:10 — 13. In pursuance of his commission, he now began summoning the people to true repentance, that they might be ready for the coming Messiah, See Luke 1 : 17. || The kingdom of I heaven. This expression is of the 1 same import as the expression king* CHAPTER III. 3 For this is he that was spoken of by the prophet Esa- ias, saying, The voice of one doTn of God, used by the other evangelists. The meaning of this T)hrase must be gathered from the language of prophecy respecting the Messiah, and from some of tlie views which the Jews were entertaining in regard to him. He was spoken of by the prophets as a king, who was to have a glorious and everlasting do- minion. Micah 5 : 2. Dan. 7 : 13, 14. Is. 9 : C, 7. His administration was to be singularly equitable and prosper- ous, is. 11 : 1—9. Micah 4 : 1—4. So different from the administration of ordinary kings was to be his reign, and so eminently distinguished above them, that, in a peculiar sense, his reign was to be a reign of God ; dur- ing his administration it might v;ell be said, that God reigns upon earth. The expression, then, rcio-ri of heaven, or reign of God, or, as our version translates, kingdom of heaven, would at once be understood by the Jews as meaning the Messiah's adminis- tration, the glorious times in which the long-expected personage would appear and assume his royal authori- ty. They had, indeed, mistaken the true nature of this authority, and were not expecting a spiritual reign, a reign, in their hearts, of the princi- ples of piety and integrity. Still, they would regard this language as an announcement of the Messiah's approach ; and John's official object was/to draw their attention to their spiritual state, to lead them to repent- ance, and thus to effect a true prepa- ration for Ms coming. Such is the very usual meaning of the phrase kingdovi of heaven. It has, also, other meanings, intimately connected, how- ever, with this ; and these meanings are, in general, sufficiently well point- ed out by the connection in which the phrase occurs. Observe, here, this requisition of repentance and a holy life, enforced at the commencement of Christianity, is still made of all whp would enjoy crying in the wilderness, Pre- pare ye the way of the Lord, make his paths straight. the spiritual benefits which the Mes- siah bestows. This requisition results from the very nature of the gospel, and can never cease. 3. Es'^ias ; the Greek method of expressing the name IsaiaJf. The passage referred to in this verse, oc- curs in Is. 40 : 3. The imagery em- ployed is drawn from the practice of ancient Oriental monarchs, who, when on a march, sent before them suitable persons to put the roads and all things in readiness, so that their progress might not be impeded. Thus John the Baptist went before the Messiah, to announce his coming, and to lead the people to a suitable preparation for receiving him. In the case of the Eastern monarchs, preparation consisted in levelling hills, and filling valleys, and removing all obstructions to their march. The prep- f aration for the Messiah must be, of j course, adapted to his character and object ; and it would consist in obey- ing the call to repentance. The language of Isaiah, here ap- plied to John the Baptist, is also applied, in a similar manner, by Mark (1:3); and by Luke (3 : 4—6) ; also by John the Baptist himself (John 1: 23). The passage, however, when read in its original connection, appears to be a prediction of Jeho- vah's coming to deliver his people, the Jews, from their captivity in Babylon. It is probable that the pro- phetic view of the future, which Isaiah enjoyed, included a series of events embracing the temporal deliverance of the Lord's people from captivity, and the spiritual deliverance of his true people by the coming of the Messian. The language, which was appropriate to the whole series thus presented to the prophet's mind, was also appro- priate to the different parts of the series ; and hence, in the jrragress of fulfilment, it vv^as applicable to the appearing of John the Baptist as tiio forerunner of the Messiah. w MATTHEW. 4 And the same John had his raiment of camel's hair, and a leatliern girdle about his loins : and his meat was locusts and wild honey. 5 Then went out to him Je- 4. CameVs hair. The hair of the camel, which was shed every year, was manufactured into a coarse cloth, which constituted the clothing of the poorer class of people. In Zech. 13 : 4, there seems to be an intimation that dress of an inferior quality was usual among the ancient prophets. 1| Leath- ern girdle. Such a girdle Elijah wore. 2 Kings 1 : 8. The dress worn at that , time was loose and flowing; and when persons went abroad, they used a girdle, which was bound around the loins. The girdle made of leather was an ordinary one. It was sometimes made of cotton, some- times of silk. II Meat. This word, now applied solely to animal food, was formerly of more general signifi- cation, like the word/oorf. || Locusts. In Eastern countries, locusts are roast- ed, and sometimes boiled, for the use of the common people. They are salted and preserved, and used as oc- casion requires. The inhabitants of Palestine, as well as the other Orien- tals, have always beeii accustomed to nialie several species of the locust an article of food. See Lev. 11 : 22. II Wild honey. This was probably not the honey of bees, but whatls called honey-dew — a sweet substance, found very plentifully on the leaves of trees in some Oriental countries. TlTus, both in regard to clothing and to food, John lived in an austere and self-denying manner ; using such food and clothing as were compara- tively mean and easily procured. Compare Matt. 11 : 8—18. Notice here, that an exterior garb of poverty may be consistent with rare excel- lence in the siffht of God. Compare V. 4 with Matt^ 11 : 11. 5. Jerusalem ; the metropolis of the Jewish nation, situated, as the JVfap shows, in that part of tlie land called rusalem, and all Judea, and all the region round about Jordan, 6 And were baptized of him in Jordan, confessing their sins. 7 But when he saw many of the Pharisees and Sadducees Judea. II Judea. See on 3 : 1 . || Jor- dan ; the river so named. By inspect- ing the Map, it will be seen that the Jordan is the principal river of Pales tine. It rises in the northern part of the country, and pursues a southerly course, with various windings, till it empties into the Dead Sea. 1| Tlie region round about Jordan ; the coun- try lying along the Jordan, on each side. The meaning of the sacred writer, in the whole verse, is, that great multitudes from the several places mentioned, repaired to John ; not that every individual from all these places went; just as we say, ^^ the whole world knows some particu- lar thing, when we mean that it is a ^ matter of common notoriety ; or, the whole city was in commotion, when we mean that multitudes of the citi- zens were excited. 6. In Jordan; that is, more proper- / ly, and more strictly in accordance n with the original, in the Jordan. \\ Con- fessing their sins. John required re- pentance in those who would be bap- tized by him. See v. 8. Hence, in Mark 1 : 4, he is said to have preached '' the baptism of repentance," that is, baptism, which implied repentance on the part of the persons baptized, and which was a special method of ac- knowledging their repentance. Con- sequently, confession of sin was re- quired. Those who were baptized by John, were understood, by that act, to indicate themselves as penitents, processing to enter on a new life, and thus to be preparing for the Mes- siah. -— ' 7. Pharisees and Sadducees. These were the two principal sects among the Jews in the time of John and of Jesus. For an account of them, see the Introijuctory Explanations, at the beginning of this work, HI. 1 CHAfiji:k III. 37 come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come ? 8 Bring forth therefore fruits meet for repentance : and 2. page xv. It may here be ob- served, that they were men of dis- tinction, expecting the Messiah, in common with the great body of the nation. As the people in general were attracted towards John, and many were receiving baptism from him in reference to the coming of the Messiah, they too, doubtless from wrong motives, such as a love of popularity, and a wish not to lose their hold upon the people, requested baptism. John, discerning their du- plicity, and struck with the inconsis- tency of such men as they, who prided themselves upon their superior sanctity, seeking admission to an or- dinance which spoke of sin, and re- pentance, and confession, promptly declined their request. || Generation of vipers ; offspring of vipers. The viper was a figure of a hypocritical and injurious man. See Matt. 12 : 34. 23 : 33. These men made great pre- tensions to piety, but they were really destitute of piety, and were injurious to the people. |1 Who hath teamed you ? You, who make such profes- sions of strict piety, and so rigidly enforce obedience upon others, who has undertaken to warn you ? Have you come hither, under the influence of such warning, to amend your lives, and to seek deliverance from the pun- ishment due to sinners ? Or have you come in a hypocritical manner, seeking to maintain your reputation among the people,, while yet you feel not your need of repentance '^ II The 7crath to come ; the punishment with wiiich the sins of the people were to be visited. The expression is general, and includes whatever miseries should befall the people in consequence of their sins, both in this world and in the world to come. When Malachi (4 : 5, 6) had predict- VOL. I. 4 9 And think not to say with- in yourselves, We have Abra- ham to our father : for I say unto you, that God is able of these stones to raise up chil- dren unto Abraham. ed that a messenger would precede the Messiah, in order to effect a gen- eral reformation, he made it distinctly known, that, unless such a reformation as was adapted to the Messiah's ob- ject should take place, God would smite the people with a curse. 8. Fruits. This word, as applied to men, is equivalent to the term con- duct or course of life. \\ Meet for re- pentance ; consistent with repentance, or suited to repentance. Let your lives henceforth be such as will be consistent with repentance, and suita- ble for persons who profess reforma- tion of heart and life. John pre- scribes the same rule which th Saviour afterwards so distinctly main tained (Matt. 7: 20)— Si/ their fruits ye shall knoio them. Let us never forget, that a merely external profes- sion of piety is utterly valueless. 9. Think not to say ; that is, Say not. A similar manner of speaking is found, in the original, in Mark 10 : 42 — '-they which are accounted to rule ; " which thought is expressed in Matt. 20:25, by the term ''the princes,'^ that is, those 2cho rule. II Abraham to our father ; Abraham/or, or as, our father. The Jews, espe- cially the Pharisees, placed great re- liance on their being descended from Abraham. They regarded it as al- most a matter of course, that they, as children of Abraham, possessed the favor of God, and would enjoy the blessings of the Messiah's administra tion. The ground of acceptance they considered to be, the merits of Abra ham, circumcision, and the offering of sacrifices. || Of these stones. John endeavored to correct the erroneous notions which were so current, and to show that natural descent does not communicate good desert, and cannot be of avail as to acquiring an 38 MATTHEW. 10 And now also the axe is laid unto the root of the trees : therefore every tree which bring- interest in the blessings of the new dispensation. Descent from Abraham was hereafter to be regarded as of little importance ; personal repentance was demanded. God was not dependent on the Jews for acquiring suitable subjects for the Messiah's reign ; the most unlikely materials he could mould, so as to answer his purposes. The very stones on the Jordan's bank, he could transform, if he saw fit, into human beings, possessing characters like Abraham's. 10. Is laid vnto the root ; lies at the root, ready for use. In the Messiah's reign, regard is paid to the real char- acters of men, not to outward dis- tinctions. The same principles which an owner of trees applies to them, are applied to men. Trees which produce not good fruit, and are, there- fore, useless to the proprietor, are cut down and burnt up. So, in the Mes- siah's dispensation, there is a dis- crimination according to character. To belong to this dispensation, in re- spect to its distinguishing benefits, is an individual matter, not a national matter. Decisions are made now ac- cording to personal character. The allusion to useless fruit-trees being cut down and used for fuel, would be strongly felt in Palestine, where was very little s])rire land, and every foot was needed for profitable culti- vation. See Luke 13 : 6 — 9. || Cast into the fire. As applied to men, this expression necessarily denotes rejec- tion and being doomed to misery. Let the solemn admonition of John im- press us deeply with the sentiment, that the piety of our ancestors, or of our relatives, will not avail for our sal- vation. Personal piety is required. 11. With icater. The translation in vmter would be more in accord- ance with the original. The prepo- sition employed is precisely the same as is used in the sixth verse, and there translated in. There is the same projtriety in the phrase J hap- eth not forth good fruit, is hewn down, and cast into the fire. 11 I indeed baptize you with tize in water, as in the phrase They were baptized in the Jordan; and the same impropriety in saying baptize icitli icater, as in saying baptize with the Jordan. \\ Unto repentance ; as if he had said. The baptism which I ad- minister, implies a profession of re- pentance, an acknowledgment of your being sinners, and of your obligation and determination to reform your hearts and lives. Those who receive baptism from me, are, by that act, marked as persons professing hearty reformation, and thus waiting for the coming Messiah. Such is the nature of my office. — A proper view of John's office must at once liave shown these impenitent Pharisees and Sadducees, that they w^ere not fit subjects for his baptism. The language of John, 1 baptize you, does not imply that he had baptized the Pharisees, and all others whom he was addressing. Li- deed his remarks clearly imply the contrary ; this also appears from Luke 7 : 30. His use of the word you must be explained by referring to the lan- guage of ordinary life. In address- ing a collection of people, such an expression would be understood as meaning, those of you %chom I baptize, &c. \\ Unto repentance; that is. in reference to repentance, ns professing the obligation to repentance and the exercise of it. John, having thus explicitly de- clared the nature and extent of his office, proceeds to make knoAvn, with equal explicitness, the superior dig- nity of the great Lord of the new dispensation, whose servant he did not feel himself worthy to be. |i Hfi that Cometh after me ; that is, the Messiah, whose approach John an nounced. The whole of John's teach- ing, and his proclaiming of " the kingdom of heaven," or tlie reign of the Messiah, would make this ex- pression well understood. || Mightier than I ; of greater authority and pow er. II Whose shots, ge of living where the light of the gospel shines ! Com])are our privileges with the moral condition of heathen nations. 2. How cheering is the thought that the gospel, the lamp of life, is to shine over all the regions of moral night on earth ! 17. Repent; — the hingdcm of hear en. See on 3 : 2.. CHAPTER IV. 51 .18 And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea : for they were fishers. 19 And he saith unto them, Follow^ me, and I will make you fishers of men. 20 And they straightway (eft their nets, and followed him. 21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with 18. -Sea of Galilee; called also the sea of Tiberias (John 6:1. 21 : 1) ; the lake of Gennesaret (Luke 5:1); and, in the Old Testament, the sea of Chinnereth (Num. 34 : 11) . This lake, or inland sea, is between twelve and sixteen miles long, and five broad. Its waters are pure and sweet, and it abounds in fish. It is situated in a very pleasant region, from the hills of which many rivulets descend. 19. Fisheis of men; a sufficiently clear intimation, that he designed to employ them in promoting his cause. 22. The skip ; a small fishing ves- sel. \\ Folloiced kint. At this time, probably, the disciples mentioned in the 18th and 21st verses, abandoned their occupation, as a stated pursuit, and became constant attendants on Je- sus. At an earlier period (see John 1 : 40, &c.), Andrew, Simon Peter, and Philip, seem to have been, in a pecu- liar manner, attached to Jesus. But, probably, the invitation, or command, given at that more early period, was de- signed only to secure their attendance for a short time ; and they returned to their employment for a subsistence. At the time of which Matthew here speaks, the persons named were more specially called by the Saviour to be his constant attendants. The account here given by Matthew corresponds to the account given by Mark (1: 16— 20), and by Luke (5: Zebedee their father, mend- ing their nets ; and he called them. 22 And they immediately left the ship and their father, and followed him. 23 And Jesus went about all Galilee, teaching in their syn- agogues, and preaching the gos- pel of the kingdom, and healing all manner of sickness, and all manner of disease among the people. 24 And his fame went throughout all Syria ; and they 1 — 11). Luke gives a more particular statement than the other writers. By comparing the several accounts, it would seem that Jesus went on board of Simon's boat, and from that taught the people. He then directed that the boat should be put off into the sea for fishing. After taking a remarkable draught of fi:shes, Simon and Andrew were called from their employment, to follow Jesus. Shortly after this, as Jesus was walking along the shore, he saw James and John in their father's boat, and in a similar manner called them. 23. Synagogues ; Jewish houses of worship. The temple was in Jerusa- lem ; but, for the convenience of the people, smaller houses were erected for worship in various places. || Gospel of the kingdom. The word translated gospel properly means glad tidings, joyful announcement. Preaching the gospel here means announcing the glad tidings. The kingdom here means the reign of God, or of heaven — a term signifying the Messiah's admin- istration. See on 3: 2. The whole phrase, preaching the gospel of the kingdom, means, announcing the joy ful nexcs of the reign of God, that is, of the Messiah's having come. See Introductory Explanations, I., On the meaning of the word Gospel , page xiii. of this volume. 24. Syria; the country north and 52 MATTHEW. brought unto him all sick peo- ple that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy ; and he healed them. 25 And there followed him north-east of Palestine. || Possessed with devils. The word demons, that is, evil spirits, would be more suitable than the word devils. The New Tes- tament, in the original, makes a dis- tinction between the Devil, who is the chief of the fallen spirits (Matt. 12 : 24. 25: 41), and demons, or evil spirits, who are subject to him. It is the demons who are represented as entering into persons and possessing them. [| Lunatic; persons afflicted with epilepsy, or with derangement, whose disorder was supposed to in- crease in strength with the increase of the moon. |1 Palsy. Under the general name of palsij, many infirmi- ties were comprehended. 1. The apo- plexy, a paralytic shock which affected the whole body. 2. The hemiplegy, which paralyzed only one side of the body. 3. The paraplegy, which par- alyzed all the parts below the neck. 4. The catalepsy, a contraction of the muscles in the whole, or in a part, of the body. If a person's hand, for in- stance, when struck with it, was ex- tended, he was unable to draw it back ; if not extended, when struck with it, he was unable to extend it. It became diminished and dried up. 5. The cramp. The limbs, when seized with the cramp, remained immovable, sometimes turned in, and sometimes out, in the same position as when they were first seized. 25. The names of places mentioned in this verse have already been noticed, and the places may be seen on the Map, With the exception of Decapolis. This word is commonly explained as signi- fying a district containing ten cities (the word deka in the Greek language meaning ten, and polis, a city). In the enumeration of these cities, writers great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jor- dan. CHAPTER V. AND seeing the multitudes, he went up into a moun- are not agreed ; and the accounts given of the name are not satisfactory. The cities commonly named did not lie in the same region of country, but were considerably distant from each other. Josephus, the Jewish historian, men- tions Scythopolis as one of them, a city which was on the west side of the Jordan ; the other cities were on the east. Decapolis may be regarded as a region beyond, that is, east of, the Jor- dan, embracing several cities ; and these cities were inhabited principally by people who were not Jews. Observe, 1. A worthy example of prompt obedience to Jesus, vs. 20, 22. 2. The devotion of Jesus to his offi- cial work. V. 23. Compare also John 4:34. 3. The benevolence of Jesus, v. 24. Compare Acts 10 : 38. It is also a painful reflection, and one which ought to excite vs to self- examination, that, while multitudes were attracted to Jesus (v. 25), very few, comparatively, became " disciples indeed." John 8: 31. CHAPTER V. In this chapter and the two following ones, Matthew has recorded what is called the sermon on (he mount. Luke has also presented (6 : 20 — 49) the same discourse substantially, though in a smaller compass. The company to which it was delivered, and the event related as occurring just after, lead to the conclusion, that both Matthew and Luke record the same discourse. Compare Matt. 4 : 24. 25,and 5:1. with Luke 6 : 17 ; and Matt. 8 : 5—13, with Luke 7 : 1 — 10. There is an apparent disagreement between the two evange^ CHAPTER V. 53 tain ; and when he was set, his disciples came unto him : 2 And he opened his mouth, and taught them, saying, 3 Blessed are the poor in lists ; namely, Matthew speaks of Je- sus going up the mountain so as to address the people ; but Luke says, that Jesus, having spent a night in prayer on a mountain (6: 12), came down and stood in the plain (6: 17), and, without mentioning any change of place, proceeds to speak of his address- ing the company. This disagreement, however, is only apparent, and can be easily reconciled. Luke says, that Je- sus retired to a mountain, and spent the night in prayer ; that he came down in the morning, and exercised his healing power on tlie many sick that were among the multitude (6 : 17 — 19) ; and Matthew mentions the additional cir- cumstance, that Jesus again repaired to a suitable spot on the mountain. Luke says nothing in opposition to this ; he only omits to mention it. By further comparing Matthew with Luke, it would appear, that, a short time before addressing the multitude, Jesus formally selected his apostles. Some he appears to have selected previously (Matt. 4 : 18—22) ; he now completed the number of twelve. Matthew gives no intimation of the time when the whole number of the twelve was filled up. He barely mentions the names of the apostles on another occasion, when he was about to give an account of the instructions which they received pre- viously to being sent forth as the Messiah's heralds. Matt. 10 : 2—4. By bearing in mind the circum- stance, that Jesus had before him his twelve apostles, selected for his special service, and a multitude of other persons, some of whom, doubt- less, were gladly receiving instruction, and others were drawn by curiosity and by desire that their sick friends might be cured, we shall see how ap- propriate was his discourse in all its parts. The apostles, in view of their work, needed cautions and encourage- ment; many of the multitude needed 5^ spirit : for theirs is the king- dom of heaven. 4 Blessed are they that mourn : for they shall be com- forted. warning on various points ; and all needed better and more enlarged views of the nature of true religion, and of the design of the Messiah. 1. Tlie multitudes ; the people spo- ken of in 4 : 25. |j A mountain; the mountain on which he had spent the preceding night in prayer. See Luke () : 12. It was probably some elevation in the neighborhood of Capernaum ; for he entered Caperna- um soon after finishing the discourse. See Matt. 8 : 5. Luke 7:1. || JVheri he was set; having taken a seat. Such was the custom in teaching among the Jews. Compare Luke 4 : 20. 3. Blessed; truly happy. The ob- ject of our Saviour in these introduce tory verses was, to correct the pre- vailing erroneous notions respecting true happiness, and to show in what it really consists. || The poor in spirit; those whose temper of mind corresponds to a condition destitute of worldly advantages; those who are lowly, conscious of ignorance and un- worthiness; that is, the humble in mind. Such are truly happy in con- trast with the proud, the great, those who are aspiring after the honors of this world. [| Kingdom of heaven; the Messiah's reign, commenced on earth, and consummated in the world of glory. To the lowly in mind, not to the proud and aspiring, belong the blessings of the Messiah's administra- tion, both in this life and in the life to come. See on 3 : 2. 4. They that mourn. The word here used in the original is applicable to persons in sorrowful circumstances, in affliction. The idea is, truly happy are persons in adversity, rather than the prosperous. |j Comforted. The tendency of afflictions is, to lead men to the proper source of abiding conso- lation. Many, when they are afflict- ed, do not obtain true consolation ; 54 MATTHEW. 5 Blessed are the meek : for -hey shall inherit the earth. 6 Blessed are they which do hunger and thirst after right- eousness : for they shall be filled, still, a state of affliction is more favor- able for obtaining everlasting bliss, than a state of prosperity. In the ffeneral idea of affliction, mourning for sin may be included ; and the call to repentance had been so distinctly made on previous occasions, that the Saviour's hearers could be in no uncer- tainty respecting its necessity. His object, however, on the present occa- sion, seems to have been not so much to show the need of repentance, as to unfold some other great principles of his religion, and to show wherein man's true happiness consists. The Jews had associated great worldly honor and happiness with the coming of the Messiah ; Jesus wished to draw away their minds from such expecta- tions, to lead them to spiritual views, and to a suitable indifference as to the honors and prosperity of this world, and thus to correct their false notions of bliss and of the Messiah's reign. 5. The meek ; the gentle, the kind, the forgiving. Truly happy will such be esteemed, when contrasted with the angry, the harsh, and the unrelent- ing. Compare Luke 9 : 5] — 56. \\They shall inherit the earth; more properly, the land. This expression appears to have been a proverbial one among the Jews, indicative of consummate bliss. Compare Ps. 37: 9, 11,22, 29. Its origin was this : God had promised to Abraham that his posterity should eventually possess the land in which he was sojourning. Gen. 13: 14 — 17. 15: 18. 17: 8. Acts 7: 5. This promise was repeated to Isaac (Gen. 26 : 3, 4), and to Jacob (Gen. 28 : 13, 14). Thus it came to be the object of desire and expectation to their descen- dants, and they regarded the posses- sion of the promised land as combining every good thing, and as a pledge of the divine faithfulness and of prosper- *ty. The expression was used, as we ee in the 37th Psalm, after the people 7 Blessed are the merciful for they shall obtain mercy. 8 Blessed are the pure in heart: for they shall see God. had become settled in the land, and in V. 11th, appears to be of the same im- port as the expression, delighting them- selves in the abundance of peace, or prosperity. The idea, then, expressed by our Saviour is. Truly happy are the meek ; for they shall enjoy special to* kens of divine regard. It is well to NOTICE here, that one of the most interesting and affecting representa- tions which the Saviour makes of him- self is, " I am meek and lowly in heart." Matt. 11: 29. 6. Hunger and thirst; earnestly desire, as a man hungry and thirsty desires food and drink. |1 Righteous- ness ; holiness, uprightness in the most extensive sense, in heart and life, to- wards God and towards man. || Fill- ed ; satisfied. As a hungry man de- rives satisfaction from food, so they shall obtain satisfaction by receiving the object of their desires. 7. The merciful; the compassion- ate; those who are inclined to pity, and are considerate of others' wants and welfare ; not overbearing, nor heedless of others' interests : such a man as is described in Ps. 112: 4, 5, 9. Compare Luke 10: 30— 37. \\They shall obtain mercy. Compare Ps. 41 : 1 — 3. Both God and man will show them favor. A uniformly merciful disposition, manifested in the ordinary concerns of life as well as on signal occasions, in private as well as in pub- lic, to inferiors and to the neglected as well as to others, cannot but be ac- ceptable to reflecting men and to God. A man well known to be merciful seldom meets with insult and neglect. 8. The pure in heart ; the sincerely upright and pious, whose hearts cor- respond to their outward profession of love to God ; of whose hearts Om niscience can approve, as men approve of their lives : such men as was Na- thanael. John 1 : 47. 1| They shall see God ; they shall enjoy the special fa- CHAPTER V. 55 9 Blessed art the peace- makers : for they shall be called the children of God. 10 Blessed are they which are persecuted for righteousness' sake : for theirs is the kingdom of heaven, 1 1 Blessed are ye when men shall revile you, and persecute you^ and shall say all manner of evil against you falsely, for my sake. vor of God. Tn the East, kings very rarely made their appearance in public ; and in some countries, to go into the presence of a monarch without being expressly invited, would expose a per- son to death. See Esther 4 : 11. Hence, to be admitted to the presence of the king, was a very propitious cir- cumstance. The expression, there- fore, to see God, is equivalent to the expression, to enjoy his favor. 9. The peace-makers; those who are ready to interpose their kind offices for maintaining mutual peace, and for restoring harmony when it has been interrupted. \\ Children of God. They resemble God in their disposition, and will be acknowledged and treated by him as his children. The spirit of peace and good will, uniformly cher- ished amid provocations as well as in other circumstances, is no slight evi- dence of a person's being under the influence of pure religion. The spirit of discord and war, whether on a laYge scale or a small one, finds no counte- nance in the principles of Him, who is appropriately styled Prince of peace. 10. The kingdom of heaven. See on v. 3. 12. The prophets, &c.; such as Eli- jah (1 Kings 18: 17. 19: 1—18. 21: 20); Elisha(2Kings2: 23); Jeremiah (Jer.2U: 2, 10. 26: 8—15. 32: 3. 37: 11—15. 38: 4—13); Daniel (Dan. 6: 1—17). Such declarations as are contained in these introductory verses, were well adapted to excite the attention of the people, as containing new sentiments; 12 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, and to be trodden under foot of men. to correct false notions, so generally indulged, concerning human happiness and concerning the design of the Messiah's coming ; to lead the people to spiritual views and to a just estimate of holiness and of heavenly good. 13. It would now seem that the Saviour directed his remarks more particularly to those whom he designed soon to send forth as his heralds and as teachers of his religion ; while yet the thoughts expressed would also be applicable to all his followers. The salt of the earth. Salt has a purifying and preserving efficacy. So it would be incumbent on the apostles, by teaching, and on all the disciples, by example, to exert a salutary influence on the sentiments and characters of men. \\ Lost his savor ; become taste- less and powerless. The salt found in the Valley of Salt, near Aleppo in Syria, loses its saltness by exposure to thesun, rain, and air. The saltmadein Judea from the water of the Dead Sea was probably liable to be thus spoiled. It may be proper to remark here, that the word his is used throughout the Bible, with reference to things, as well as to persons, [j IVficrewith shall it he salted? how can it be endued with a saline quality, and become useful for the purposes of salt .'' as much as to say, it is valueless, and will be rejected. So the apostles and other disciples, unless religious truth and holy principles dwelt in them, would be vjilueless as to salutarv re- ligious influence, and would bruig on themselves the disapprobation of God. 56 MATTHEW. 14 Ye are the light of the world. A city that is set on a hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick ; and it giveth light unto all that are in the house. 14. The light of the world. The darkness of moral and religious igno- rance had covered the earth ; but by means of the apostles of Jesus, the light of truth was to shine on the world. Jesus was emphatically " the light of the world." John 9:5. 8 : 12. In an inferior sense, his disciples also were the light of the world, for they were to communicate to men the truths of his religion. || A city that is set on V. hill cannot he hid. So the disciples of Christ would attract notice. 15. Ji candle; more in accordance with Eastern customs, a lamp. || Bush- el; any large measure. )^ Candlestick ; •amp-stand. Id. Glorify your Father; ascribe ^»raise to God. The holy and useful /ives of the Saviour's followers reflect praise on the religion which they pro- fess, and thus cause honor to be paid to God, from whom this religion pro- ceeded. 17. The divine teacher next proceed- ed to correct some of the erroneous views of moral and religious duty which had been handed down from former times, and which were, in his day, maintained by the Scribes and Pharisees, the religious guides of the people. These views arose chiefly from a wrong interpretation of the Mosaic statutes, and from the authority of certain traditions. Jesus maintain- ed the immutable nature of the funda- mental principles enforced in the books of the Old Testament ; correct- ed certain erroneous views of those principles ; showed the very broad and extensive application of them ; and gave such additional precepts, in re- gard to them, as the more elevated and complete nature of his religion rendered necessary. To destroy ; to 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 or the proph- ets : I am not come to destroy, but to fulfil. abrogate, to render null and void. II The law or the prophets ; the writings of the Old Testament;, as divided into the law of Moses, or the Pentateuch, and the prophetical books, or the rest of the Old Testament. Compare Matt. 12: 5. Luke 2: 23. 16: 29, 31. 24 : 27, 44. Though Jesus came as the predicted king, and acknowl- edged not the authority of the Scribes and Pharisees, at that time the reli- gious teachers; though he stood by himself, and gave instructions and precepts on his own authority, — yet he did not annul the great principles contained in the law of Moses and in the writings of the prophets. || To fulfil ; to fill up, to complete, to carry out to perfection, and leave nothing to be added or to be altered. All reli- gious teachers who had preceded the Messiah had left much incomplete, both as to the statement of principles, and the manifestation of the principles in actual practice. It was reserved for the Messiah to present the full light, of which before only some glimpses had been discerned. The dispensation by Moses and the proph- ets was preparatory to that of the Messiah, looking forward to it, and having reference to it, as the grand completion of the whole scheme of divine revelation. The Messiah came, then, not to annul, but to complete ; not to abrogate any fundamental reli- gious principles, but to carry out those principles to perfection. Whatever v/as abrogated by the Messiah's com- ing was merely of an external, cir- cumstantial nature, and was abroga- ted on the ground of having answered all its purposes, andof havmg become needless, now that He had come, for whose coming they were preparatory. CHAPTER V. 57 18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. 19 Whosoever therefore shall break one of these least That our Saviour had reference here to the moral, and not to the ceremo- nial, part of the Old Testament, ap- pears from the illustrations contained in the following verses (21 — 48). IS. Verily ; truly, certainly. || Heav- en and earth; the visible uni- verse. See Gen. 1 : 1. 2 : 1. |i Pass; pass away, perish. The expression till heaven and earth pass away, is similar to ours, till the world shall end, or, as long as the xoorld stands. It was a received opinion among the Jews, that the earth would never be totally destroyed, but would at some time be renovated, and in this renewed form exist forever. To say, then, that a thing would not take place till heaven and earth pass away, was the same as saying, it will never take place. See Luke 16 : 17. Ij Jot. The Greek word here employed corresponds to the name of the smallest Hebrew letter, and means the smallest thing. II Tittle; a very small point, by which certain Hebrew letters are distinguish- ed from others ; they being in other respects alike. The idea expressed by each of these words is, the very small- est part. II From the law ; from the religion enforced in the Old Testa- ment. Compare the word laio in the preceding verse. The declaration of the Saviour is, that not the smallest thing recognized in the fundamental moral principles of the Old Testament can be annulled. |1 Till all he fulfilled; till the whole design of the law be effected, its promises be fulfilled, its threatenings performed, its precepts honored either by obedience or by punishment for disobedience. This phrase is regarded by some as a mere repetition, in another form, of the idea expressed by the words till heaven and earth pass away. Its meaning, then, commandments, and shall teach men so, he shall be called the least in the kingdom of heaven : but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. if this be the right view, might be ex- pressed by the phrase till all things are done, or till every thing is done loith. The same words, however, in the original, occur in Luke 21 : 32, and nearly the same in Matt. 24 : 34, and Mark 13 : 30, in such a manner as rather to favor the view first presented. 19. Least commandments. The Saviour did not, in his own judgment, apply the word least to any of the di- vine commands ; but here adopted the method of speaking which was com- mon among the Pharisees. They di- vided the commands into the small and the great, the weighty and the light. And in making these distinc tions, they were inclined to enforce the tithing of mint, and anise, and cum- in, and other external things, and to pass over justice, mercy, and the love of God. See Matt. 23 : IG, 18, 23, 25. Luke 11 : 42. Hence, to some of the divine commands they could attach, when it suited their conve nience, the disrespectful epithet least, that is, not worthy of much regard ; and they would lead others thus to view and to treat the precepts of God. But the Saviour declared, that lie who should thus treat, in his own practice and by his teaching, the commands of God, would be regarded and treated in a similar manner in the new dis- pensation which was now introduced ; that is, he should be held as not wor- thy of regard, but as deserving re- jection. As he treated God's law, so, in the new dispensation, he would himself be treated ; he would be counted as least, as unsuitable to en- joy the blessings and honors of the Messiah's administration. H hi the kingdom of heaven ; the Messiah's reign, the new dispensation. The Saviour did not say, such a person may 58 MATTHEW. 20 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. be admitted into heaven, and there considered as the least in the world of glory. He meant, as appears by the preceding remarks, such a person shall be accounted unsuitable to be among the Messiah's subjects ; he shall be rejected from them. Of course, such a person cannot be admitted into the state of glory which is the com- pletion of the Messiah's administra- tion. II Great in the kingdom of heaven. The word great is, here, the contrast of the word least in the for- mer part of the verse. The idea is, he shall he held of great account; that is, suitable to be approved, acknowledged by the Messiah, and admitted to the blessings which he bestows here and hereafter. As such a person treats the divine commands, so he shall himself be treated. Ac- counting them all as great, as worthy of his reverence and obedience, he shall be accounted as a suitable sub- ject for great honor and happiness in the new dispensation. 20. Your righteousness ; integrity and piety. || The Scribes and Phari- sees. The scribes were meii devoted to the study and tlie teaching of the law of Moses, and of the traditionary re- ligious precepts. See Introductory Explanations, III. 3. They and the Pharisees were held in such repute for possessing the favor of God, as to oc- casion the saying, that if only two men were to be admitted into heaven, one would be a scribe and the other a Pharisee. Their righteousness, how- ever, was extremely defective. It was merely external, while their hearts were far from upriffhtness. See Matt. 15 : 1—9. 23 : 23, 25, 27, 28. Consist- ing in an outside show, it was intended to procure applause from men, rather than to please God. Matt. 23: 3, 5, 14- It was connected with harshness 21 Ye have heard that it vva? said by them of old time. Thou shalt not kill ; and whosoever shall kill shall be in danger of the judgment : 22 liut I say unto you, That and oppression (Matt. 23 : 4, 14), and with insatiable ambition (Matt. 23 : 6, 7). Thus, in principle, in extent, and in actual fruits, their righteousness was, in truth, of no account, highly as they were esteemed among men. A better sort of piety is demanded in order to be a true subject of the Mes- siah, and to obtain the bliss pertaining to his administration. |j The kingdom of heaven; the Messiah's reign, or dispensation, commenced on earth, perfected in the world of glory. To enter into this kingdom is, to be ad- mitted to a share in its bliss and re- wards here and hereafter, as a subject of it. 21. The Saviour descended to particulars, and corrected some of the prevalent erroneous notions respecting the precepts of the Old Testament, and gave illustrations of his fulfilling, or carrying out to complete fulness, those precepts. He made needed explana- tions and additions. By them of old time ; the ancients, teachers of a for- mer age. The Saviour did not mean Moses and the prophets, but teachers who arose some time after them. These teachers had grossly misappre- hended the spirit of many precepts in the Old Testament, and had attached to them modifying phrases, and had ori- ginated, or perpetuated, the tradition- al precepts and explanations. Such teaching had exerted its influence down to the time of Christ. || Thou shalt not kill. Ex.20: 13. || Whoso- ever shall kill, &c. This was an addi- tion, or explanation, made in subse- quent times, and it proceeded on the principle, that the law recognized only actual murder. The precept and the explanation were placed together, as the rule of conduct. || In danger of, liable to, exposed to. H The judgment. Josephus, the Jewish historian, states^ CHAPTER V. 59 whosoever is angry with his brother without a cause, shall be in danger of the judgment : and whosoever shall say to his that in every city there was a tribunal of seven judges, with two Levites as attending officers. This tribunal deci- ded causes of comparatively small moment, and is the one here spoken of The judgment, then, was an in- ferior tribunal of the Jews. 22. Widely different is the view which Jesus presented. So far from regarding only the outward act of mur- der as forbidden, and as exposing to punishment, he declared that a wrong state of mind, and offences considered at that time of little moment, but yet tending to the act of killing, would expose a person to punishment ; that even causeless 9,nger, disregarded as it was by those teachers, was a crime, in the judgment of God, of as great ill desert as that which they attached to the crime of murder. Compare 1 John 3 : 15. Brother. Among the Hebrews, this word was sometimes used with much latitude, as equivalent to our expression another person. Compare Heb. 8 : 11, Lev. 19 : 17 ; also Gen. 13 : 11, " the one from the other; " or, if literally translated, /rom his brother; 26 : 31, ^' one to another ;'' in the He- brew, to his brother. |1 In danger of the judgment; exposed to the tribunal just mentioned. The idea is, that causeless anger exposes to punishment as truly as, according to the decision of these teachers, does the act of killing ; and the guilt of causeless anger is as great as that which these teachers ascribe to the crime of killing. || Raca ; a term of contempt, equivalent to blockhead, or, empty headed, fool. It is properly a word derived from the Hebrew lan- guage, expressed in Greek letters, and transferred to the English language. II The council ; that is, the Sanhedrim. This was the highest tribunal among tlie Jews. It consisted of seventy-two persons, and the acting high priest was generally the president. It was com- posed of the most distinguished men in the nation. Appeals and other brother, Raca, shall be in dan- ger of the council : but who- soever shall say, Thou fool, shall be in danger of hell fire. weighty matters came before this tribu- nal. In the time of Christ, its power had been limited by the Romans ; but still it held the right of passing sen- tence of death, though the power of executing the sentence was lodged with the Roman governor. The idea of the Saviour is, whoever shall indulge his anger so far as to use the opprobrious epithet Raca (block- head) contracts guilt of such a dye as these teachers v/ould ascribe to a crime which would be carried up to the San- hedrim, the highest court; and he ex- poses himself to such an increase of punishment, as that it may be likened to the punishment decreed by the San- hedrim, when compared with the pun- ishment decreed by the Judgment. Thus the Saviour marks a gradation of guilt and of punishment, while yet he has not described any crime beyond anger, nor arrived to the point of say- ing what murder deserves. How dif- ferent from the teachers to whose de- cisions the Jews were accustomed! II Thou fool. The word fool among the Hebrews was one of the vilest ep- ithets they could employ. It did not so much imply a destitution of intellect, as a destitution of every good moral quality. See Ps. 14 : 1. It was equiv- alent to the terms impious wretch, denier of God and all religion. It implied, then, in the person who used it, when speaking to another, a very high degree of anger, so high that he was willing to call upon him the reprobation of God and of man. II Hell fire. The term in the original, translated hell, is derived from two Hebrew words, signifying Valley of Hinnom. This was a valley near the southern wall of Jerusalem. In a part of this valley was a place called To- pheth, where, in the later periods of the Jewish kingdom, children were made to pass through the fire in sacri- fice to Moloch. 2 Kings 16 : 3. Jer. 7 : 31. In the reign of Josiah (2 Kings m MATTHEW. 23 Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, 24 Leave there thy gift before 23 : 10), a reformation was effected ; and in subsequent times, the Jews conceived such an abhorrence of the place, that they made it the receptacle of all the filth and pollution of the city ; and to prevent mischief from such an accumulation of carcasses and other putrid matter, they kept a fire burning. Hence the word Jire was connected with it. So odious did this place be- come, and so associated with every thing bad and disagreeable, that they applied the name of it to the place of torments in a future life. It is also said, that criminals of more than ordi- nary guilt, who had excited universal detestation, we re, after being executed, cast unburied into this abominable place. This was the extreme of pun- ishment and disgrace. To this, as the very utmost extent of suffering on earth, the Saviour probably here al- luded ; and thus would correct the er- roneous sentiments of the people, by showing that the indulgence of cause- less anger is regarded by God as a very heinous crime, and as leading to most dire punishment, though such indulgence was passed over by the Jewish teachers, and only the act of murder was regarded by them as for- bidden by the law. The Saviour here specified three degrees of criminal anger, and three corresponding degrees of punishment. The crimes were takex Cognizance of, not by the Jewish civil law, but by God's spiritual law ; and the punish- ments would be inflicted by God. But in order to express these different de- grees of punishment, reference was made to tribunals and practices among the Jews. The punishment expressed by the words hell fire would indeed be inflicted beyond the grave ; so, too, would the punishment expressed by a reference to the Council, or the Sanhe- drim, and to the Judgment. This is the only passage in the New Testa- the altar, and go thy way ; first be reconciled to thy brother, and then come and offer thy gift. 25 Agree with thine adver- sary quickly, while thou art ment, in which the words hell fire re- late directly to the Valley of Hinnoni, as a representative merely of extreme misery in the world of woe. In other passages, they refer directly to the place of torment beyond the grave. The connection of the word in differ- ent passages sufficiently shows this. 23. Since now the cherishing of an- fer is so great a sin, and exposes to such anger, it ought not for a moment to be indulged ; and no duties, however binding and sacred, ought to be held superior to the duty of obtaining recon- ciliation, if we have given any person occasion to be unpleasantly affected towards us. The teaching of the Phar- isees gave no such prominence to an upright state of heart. Gift to the altar. Much of the religious ob- servances of the Jews consisted in making offerings to God, and in sac- rifices, which were brought to the altar. || Thy brother; any person, as in 22d verse. || Hath aught against thee; has just cause to find fault with thee. If thou art conscious of having done him wrong, and hast thus aliena- ted his affections. 24. Go thy tcay ; that is, to the person wronged. Wait not to make the offering j for it will be unacceptable to God, if presented in a spirit of un- kindness towards any man. || Be rec- onciled ; prevail on him, by suitable acknowledgments, and whatever else is necessary, to be reconciled to thee ; regain his favor. A very common meaning of the word reconcile in the Bible is, to "procure favor. 25. This same spirit, leading to an amicable adjustment of all difficulties, ought to be cherished in the whole in- tercourse of life. A contrary spirit leads to ruin, even as to our temporal affairs. A maxim of prudence, then, was suggested by this view of the case. Thine adversary; thy credit- or, who demands a settlement, and is CHAPTER V. 61 in the way with him ; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the offi- cer, and thou be cast into prison. 26 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 time, Thou shalt not commit adultery : 28 But I say unto you. That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. 29 And if thy right eye offend thee, pluck it out, and cast it about to take thee before a magistrate. Adjust the matter speedily. Let it not be carried to the judge, for the cause will go against thee ; the judge will de- liver thee over to the officer of punish- ment; thou wilt be thrown into prison, 26. The uttermost farthing ; the last mite. Strict justice will then be exe- cuted ; no mercy will be shown. The same sentinient>ts expressed in Luke 12: 58,59. 27. By them of old time. See on V. 2L The Saviour proceeded to un- fold the true spirit and meaning of another command (Ex. 20: 14), which was commonly explained as re- ferring only to the outward act. Jesus declared that the guilt of adultery, so far from being confined to the outward crime, does also belong to him who cherishes impure desires in his heart. 29, 30. Offend. The modern sig- nification of this word, to displease, to affront, is not applicable here. It means, lead to sin, prove an occasion of sinning. \\ Hell. The connection clearly shows that the world of future punishment is here meant. The Jews 'lad no tribunal that could take cogni- VOL. I. G from thee : for it is profitable for thee that one of thy mem- bers should perish, and not that thy whole body should be cast into hell. 30 And if thy right hand offend thee, cut it off, and cast it from thee : for it is profitable for thee that one of thy mem- bers should perish, and not that thy whole body should be cast into hell. 31 It hath been said. Who- soever shall put away his wife, let him give her a writing of divorcement : 32 But I say unto you. That whosoever shall put away his wife, saving for the cause of fornication, causeth her to com- mit adultery : and whosoever zance of inward sins; nor were they disposed, in the time of Christ, to treat the crime of adultery with signal harsh- ness. The thought expressed by the Saviour, is, it is better to suffer a partial loss in this life, however great a one, than a total loss in the coming world. The right eye and the right hand are members which we cannot well part with ; but valuable as they are, it would be better to pluck out the one and to cut off" the other, than by their means to be led into sin, and thus to incur the loss of the soul. These same expres- sions occur again in Matt. 18 : 8, 9, as a general caution against occasions of sin. 31. It hath been said; that is, hy the ancients. The statute of Moses in Deut. 24 : ] , had been so explained by some of the Jewish teachers as to al- low husbands to put away their wives in an arbitrary manner for very light causes, provided they gave a bill of divorce. 32. Jesus corrected this erroneous view, and declared what is the just, and the only just, ground of divorce. Causeth her to commit adultery; ex- 62 MATTHEW. shall marry her that is divorced, committeth adultery. 33 Again, ye have heard that it hath been said by them of old poses her to this sin, proves an occa- sion to her of committing it. || Marry her that is divorced ; that is, her that is divorced for light causes, for other causes than the one specified. The rule is similarly stated in Matt. 19 : 9. In Mark 10 : 11, 12, and Luke 16 : 18, the rule is stated without any excep- tion. Thus Mark and Luke must be compared with Matthew in order to obtain the Saviour's rule ; and the ex- ception in the former part of the verse in Matthew is to be regarded as implied in the latter part. Thus a wife divorced for any other cause than the one speci- fied, is not, properly speaking, di- vorced. She is still, in the view of the Saviour, a married woman. The con- nection between her and her husband is not dissolved. Any other man, then, marrying her, commits adultery. An examination of Matt. 19: 3 — 9, and Mark 10 : 2—12, shows that this was, in our Saviour's time, a subject that excited deep interest ; and that there was great occasion for him, as the le- gislator for the conscience, to pro- nounce a decision. 33. In further correcting the errone- ous views which the Jewish teachers had imparted, Jesus spoke of the or- dinary practice among the Jews of swearing, or voluntarily taking an oath. It appears throughout the Old Testa- ment, that, ftom the earliest periods, the Jews were in the habit of confirm- ing their declarations by an appeal to God ; that is, by taking an oath. This was customary in ordinary conversa- tion, and on topics not of an uncom- monly serious character. See Gen. 14:22. Ruth 1:17. 3:13. 1 Sam. 14:44,45. 20:3,21. 2 Sam. 3 : 9, 35. 1 Kings 2: 23. 2 Kings 6: 31. Jer. 42 : 5. They sometimes swore by the life of the person to whom they were speaking. 1 Sam. 1 : 26. 2 Kings 2 : 2. They also swore by cities and consecrated places. This practice con- tinued in the nation, and prevailed ex- ceedingly in the time of Christ. They time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths : 34 But I say unto you. Swear used to swear, in conversation, by the altar, by Jerusalem, by heaven, by the earth, by their heads, by the temple, by the gold of the temple, &c. See Matt. 23: 16 — 22. Moses had enacted, on the subject of oaths (Ex. 20: 7), Thou shalt not take the name of the Lord thy God in vain ; and (Lev. 19 : 12) Ye shall not swear by my name falsely. In teaching on the subject of oaths, the Jewish doc- tors made a distinction between oaths which contained the name of God, and those which appealed to some other ob- ject. The former were, according to them, not to be violated ; but the latter they represented as of a light character, imposing scarcely any obligation ; and of course they could be safely violated. Compare Matt. 23. The tendency of such teaching may well be imagined. Oaths greatfy multiplied among the people, and they acquired among all nations the reputation of perjurers. Forswear thyself; perjure thyself, take a false oath, swear falsely. || Perform unto the Lord; the thing respecting which thou hast sworn, perform reli- giously, as to the Lord, regarding it as a duty to be fulfilled to him. Prob- ably this was the general precept which the Jewish teachers laid down ; and then they proceeded to make such explanations as have been above al- luded to. It was not necessary for the Saviour to enter into a detailed account of their manner, as it was well known to his hearers, and as he was intending not so much to correct erroneous ad- ditions or diminutions allowed by their teachers, as to cut up, root and branch, the whole practice of which he was speaking. Though they laid down a precept, good in some respects, as en- forcing sincerity, yet they frittered it away by their explanations ; and though the apparent enforcing of sincerity was a good thing, yet they did notliing that tended to correct the existing evil, and to abolish the needless, and, as then conducted, the wicked practice. 34. But I say. Hence, instead ot CHAPTER V. m not at all : neither by heaven ; for it is God's throne : 35 Nor by the earth ; for it is his footstool : neither by Jerusa- lem ; for it is the city of the great King : 36 Neither shalt thou swear giving any precept to regulate swear- ing, Jesus enjoined that the practice be entirely abolished — sioear not at all. II By heaven; one of the oaths by which the Jews were in the habit of swearing, and which they regarded as a trifling one, which they could violate without guilt, as not expressly men- tioning the name of God. || It is God's throne. In swearing by heaven, the Jews did in reality appeal to him who sitteth on the heavens as his throne. Is. 66 .- 1 . Hence the distinc- tion made by the Jewish teachers be- tween swearing by heaven and swear- ing by the name of God, was utterly futile, and such a method of quieting conscience utterly vain. Swearing hy heaven is the same, in reality, as swear- ing by the name of God; and crimi- nality in regard to such an oath is none the smaller. Since, then, such an oath, though reputed as light, is equally grave with the other, have nothing to do with it. 35. Nor hy the earth, for it is his footstool. See Is. 66: 1. He who swears by the earth, does in reality appeal to God, and swear by him, as such an oath is a recognition of God himself, to whose dignity the earth is represented, in the Scripture, as an appendage. || The city of the great King. Ps. 48:2. Swearing by Jeru- salem was in effect swearing by the name of God, as Jerusalem owed its dignity and sanctity to the circum- stance that it was the city which God had selected for his worship. 36. Make one hair white or black. It is not thou that didst create thy hair and determine its color. This was ordered by the Creator. Swearing by one's head, then, is an acknowledg- ment of God, and is of equal force with swearing by the name of God. by thy head, because thou canst not make one hair white or black : 37 But let your communica- tion be, Yea, yea; Nay, nay; for whatsoever is more than these, Cometh of evil. Again, swearing by one's head is the same as swearing by one's life. Now, thy life is not dependent on thyself; for thou canst not order even so unimpor- tant a thing as the natural color of one hair. On God thy life depends. Swear- ing by thy head, then, is the same as swearing by him who made thee and keeps thee in life. The distinction, then, between oaths, as great and as small, according to the particular form of words employed, was an idle one. Oaths in reality contain an appeal to the Divine Being ; and the Jewish prac- tice in respect to them was throughout a dishonoring of God and a system of perjury. 37. Communication; conversation, discourse with one another. The Greek word here employed, so often used in the original in the same sense as our word conversation, shows that our Lord had in view the ordinary conver- sation of men ; and that he was not intending to regulate the practice of civil courts. || Yea, yea ; JVay, nay. When you say yes, let it be under- stood that you do fully and absolutely mean yes ; and when you say no, that you actually mean to be under- stood as saying no. Let there be no mental reservation ; let your simple affirmation or negation be worthy of implicit reliance on the part of those with whom you converse. || Cometh of evil; proceeds from an evil source, and is sinful. It is not of much Importance to de- termine whether the Saviour meant to represent as criminal the solemn ad- ministering and taking of an oath when prescribed by the civil government. The whole connection of these verses respecting oaths, shows that he had in view the prevalent practice among the Jews of using freely, in their con versa- 64 MATTHEW. 38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth : 39 But I say unto you, That ye resist not evil : but whoso- ever shall smite thee on thy lion, such oaths as he specifies. It ap- pears also, that on a very solemn oc- casion, with reference to a question of most momentous import, he made a declaration on oath. Matt. 26 : 63, 64. At the same time, it cannot be doubted, that if the principles which the Saviour has laid down, were universally acted on, oaths would be entirely needless ; that is, if all men would cherish that simplicity and godly sincerity which would make their affirmation and their negation a perfect representation of what exists in their hearts, their simple declaration^ would be as much valued, in regard to truth, as an oath. And therefore the professed necessity for oaths would not exist. Since, how- ever, men in general can be swerved from the truth by various considera- tions, governments have endeavored to make them peculiarly impressed, on certain occasions, with a sense of their responsibility to God, and of the dan- ger of incurring his displeasure. But if, on every occasion, every man's yea was yea, and his nay, nay, oaths would of course have no place. The follow- ers of Christ, especially, ought to be as conscientious, in every declaration, as they would be if put on oath. 38. To another topic most errone- ously treated at that time, the divine Teacher directed his hearers ; and un- folded the spirit that ought to be cher- ished, in opposition to the teachings and explanations that had come down from former times, ^n eye for an eye, and a tooth for a tooth; that is, in- flict on another an injury similar to the one he has inflicted on you. This IS retaUation. In the law of Moses, retaliation was not absolutely forbid- den; but it was subjected to certain regulations, which brought the crime before the judges. Thus Moses en- deavored to prevent injustice. A spirit of revenge would also thus be right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. checked. For the regulations of Mo- ses, see Ex. 21 : 23—25. Lev. 24 : 19, 20. Deut. 19 : 16—21. But in after times the statute of Moses was ex- plained as giving license to a person to inflict, in his private capacity, an injury corresponding to the one he had received. Thus the spirit of private revenge was cherished. 39. Resist not evil; resist not, in the spirit of retaliation, an evil, that is, an injurious man, one who has done thee evil. Resist him not by doing him evil in return. Do not to him as he has done to you. || Turn to him the other also. So far from resisting an injurious man by doing him a sim- ilar injury, submit to still further in- jury. If he has smitten one cheek, revenge not the insult, or the injury, by returning the blow ; but rather, in meekness, not in a provoking spirit, turn to him your other cheek. Guard against a spirit of revenge ; rather suffer repeated wrong, than do wrong. Compare Rom. 12: 19—21. 1 Cor. 6:7. 1 Pet. 2 : 23. 3 : 9. That it is not the mere external act of turning the other cheek when one has been struck, that the Saviour enjoins, but that it is the spirit of forbearance, of meek submission, of quelling a re- vengeful temper, is manifest from the whole passage, and from the manner in which he himself bore the insult, and the injury, of being struck on the face. John 18 : 22, 23. 40. Coat. Cloak. These Avords designate the two principal garments worn among the Jews. The one first named was the under, or inside gar- ment; the other corresponded to our cloak, in being an outside garment. But it was more properly a mantle, nearly square, five or six cubits long, and as many feet broad, intended to be wrapped around the body, or worn over the shoulders. This garment CHAPTER V. 41 And whosoever shall com- pel thee to go a mile, go with him twain. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. 43 Ye have heard that it hath was sometimes employed by the poor as a covering in sleep during the night. Hence Moses enacted that this gar- ment, if given as a pledge, should not be retained over night. Ex. 22 : 26, 27. Deut. 24: 13. In conformity, probably, to such a practice, Jesus spoke of the under garment being taken away from a person. The idea of the Saviour in this verse is, If a person seeks to draw thee into con- troversy, and to take one of thy gar- ments, indulge not a spirit of revenge ; instead of retaliating, give up to him thy mantle also, and submit to any inconvenience. 41. Compel. In Persia, the king's orders were conveyed by public cou- riers, who had changes of horses at suitable distances, and who were also empowered to press into service any person, or any thing, that might be needed for performing the king's busi- ness. The word which expressed this compulsion to the public service was adopted in other countries to express a similar idea. An instance of this compulsory service is mentioned in Matt. 27: 32, and Mark 15 : 21. It may easily be conceived that a man thus ordered by public authority, and diverted from his own business, would cherish bitter feelings towards the gov- ernment, or the officer who compelled him, and would gladly make his es- cape. This is a case somewhat akin, at least as to the temper which it might excite, and as to the temper in which it should be met, to those just produced. Jesus enjoined that it be met in a spirit of accommodating sub- mission, and with a willingness even to do and to bear double of what was demanded. Let there be no malice, out, on the contrary, a readiness to ex- 6* 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 and persecute you ; ceed the required limit in rendering service. 42. Him that asketh thee. It is taken for granted, that the person real- ly needs the favor which he asks. In such a case, give. Exercise no ma- lignant, unkind feelings, but let love prevail. And, as a consequence, if you refuse a request, be sure that you do not refuse it under the influence of an unkind, unaccommodating spirit. II Borrow of thee; when he really needs what he asks for, and will be subjected to privation if he does not obtain what he seeks, do not repulse him ; but meet his request in kindness and accommodation. 43. It hath been said; that is, by the ancient teachers. To another per- version, introduced in former times, Jesus next directed his hearers ; and exhibited the proper view of the sub- ject. II Thy neighbor. Lev. 19 : 18. This word, like the word brother^ properly signified any other person. Besides this broad signification, it was used, in a limited sense, to mean a rel- ative, a friend, one belonging to the same country, or professing the same religion. This more limited significa- tion was applied to the word by the Jewish teachers ; and hence they made the addition which here follows — and hate thine enemy. The word enemy was applicable not only to persons who belonged to a nation engaged in hos- tilities with the Jews, but to people of other nations and other religions than their own. The Jews were taught to love Jews; but were permitted, by their teachers here spoken of, to hate people of other nations. 44. Love your enemies; others be- sides those of your own country and of your own religion ; those, even, who iiO MATTHEW. 45 That ye may be the chil- dren of your Father which is in heaven : for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46 For if ye love them which love you, what reward have ye ? do cherish ill-will towards you, as is ex- plained in. the following clauses. In the precept requiring us to love our enemies, we are not required, when seeing the manifestation of ill-will and unholy character, to be conscious of a delight in the character of such persons; but to cherish that sort of love, which is the opposite of ill-will, of bitter feeling, and of desire to take vengeance; that love which would make us regard them with compassion, with desire for their true welfare, wit^l readiness to do them a favor; and which would make us glad at their prosperity and real happiness. 45. Children of your Father; like your Father in heaven, as to your af- fections and conduct towards others. As children bear a resemblance to their parents, and imbibe their senti- ments, so that often it may be known who are the parents of certain chil- dren, so the disciples of Jesus, by manifesting the tempers of mind here enjoined, show a resemblance to God, and prove themselves to be his chil- dren. II On the evil and on the good, on the just and on the unjust; on the evil as well as on the good ; on the righteous and on the unrighteous too. He blesses enemies as well as friends. He confines not his benevolence within narrow limits. 46. Love them ichich love you; that is, love them only, as is explained in the next verse. || Publicans; per- sons who collected the revenue and the taxes imposed by the Roman government. See Introductory Ex- planations, HI. 5. The existence of such officers constantly reminded the Jews of the unpleasant fact that they were in subjection to a foreign power. These collectors were also frequently not even the publicans the same ? 47 And if ye salute your brethren only, what do ye more than others ? do not even the publicans so? 48 Be ye therefore perfect, even as your Father which is in heaven is perfect. notorious for their extortion. As a class of men, they were therefore un- popular, and the very name of publi- can was odious. But even the publi- cans, so generally disesteemed, could love those who loved them. What ground of reward, then, could there be in any person's cherishing so nar- row an affection ? 47. Salute. Salutation, as perform- ed among the Jews, was a marked expression of one's good wishes and affection for another. The expres- sions employed amounted to an inter- ceding for blessings to rest upon the person. Among other forms of salu- tation, we find these — Be thou blessed of Jehovah ; may Jehovah be with thee ; peace, that is, all prosperity, be thine. The gestures and inflections of the body on such occasions were also expressions of marked respect. 48. Perfect; complete, free from defect, as to the extent of your be- nevolent regards. || Even as 'rjour Father. Let your heavenly Father be your model, who is kind to the evil as well as to the good. Since he is thus perfect, complete in benevo- lent feelings and conduct, so be ye ; and let not your benevolence be so imperfect, so incomplete, as to em- brace only a select few. Luke ex- presses the same thought in 6 : 36, by saying, Be ye therefore merciful, as your Father also is merciful. The force of the expression in Luke is found in the word as. Let your mercy, or kind regards, be like ^our heavenly Father's; make him your pattern. Lovely spirit of Christianity ! May it dwell in our hearts, embracing strangers as well as friends, poor ana rich, bond and free ; and fitting us for CHAPTER VL 67 CHAPTER VI. rilAKE heed that ye do not J- your alms before men, to be seen of them : otherwise ye have no reward of your Father which is in heaven. 2 Therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3 But when thou doest alms, the world of purity and love ! Read Luke 10 : 25—37. Thus, in these several instances, Jesus showed that he came to fulfil, to fill up, to complete, and to enforce the law. And as a lawgiver for the conscience, he laid down the great principles of moral and religious con- duct. CHAPTER VI. 1. Jesus proceeded to expose the er- roneous opinions and practices which prevailed in his time respecting re- ligious duties. Alms; acts of charity. In the place of the word here ren- dered alms, some Greek manuscripts and editions of the Greek Testament have a word which signifies right- eousness, and which in this place may mean religious duties. In accordance with this suggestion, this verse may be regarded as a general precept, cau- tioning against a wrong motive in our religious duties ; and the subsequent verses, as far as to the 19th, contain special applications of this caution. II To he seen of them ; so as to be ap- plauded by them. These words con- tain the force of the caution. We are not forbidden to perform a duty in public, before men; but we are for- bidden to do it in an ostentatious manner, with a desire to attract at- tention, and to receive their praise. Compare Matt. 5: 16. Jl Otherioise; let not thy left hand know what thy right hand doeth : 4 That thine alms may be in secret : and thy Father, which seeth in secret, himself shall reward thee openly. 5 And when thou prayest, thou shalt not be as the hypo- crites are: for they love to pray standing in the syna- gogues and in the coiners of the streets, that they may be seen of men. Verily I say unto you, They have their re- ward. that is, if, in disregard of my caution, your motive be to attract the notice and applause of men, 3'^ou cannot justly expect the favor of God. 2. Sound a trumpet before thee; endeavor to make thy act of kindness publicly known. || Hypocrites ; per- sons ambitious principally for the rep' utation of goodness, such as the Pharisees in general, and their ad- herents. II Synagogues. The word here used, in the original, commonly means Jewish places of zoorship ; in this verse it appears to mean collections of people. II Glory; applause, honor. II Their reward. Tliey obtain what they seek — the applause of men. And that is the whole of their reward. 3. Left hand — right hand. Make not the slightest effort to let thy deeds of charity be known abroad. 4. Reward thee openly. Luke 14 : 14. 1 Tim. 5 : 25. Such is the divine arrangement of things, that a good man is generally known to be such, without any effort to make himself known ; so that, both in this world and in the next, God rewards the righteous. The inward consciousness of integrity is itself a reward ; and the esteem of worthy men, spontane- ously bestowed, is a reward. But most of all will the righteous be re- warded, when that takes place which is spoken of in Matt. 25 : 34, &c. 5. Synagogues. See v. 2. The MATTHEW. 6 But thou, when thou pray- est, 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 heard for their much speaking. public places of worship, as well as any collection of people, furnished a favorable opportunity for an ostenta- tious performance of prayer. [| Cor- ners of the streets; where a person might be noticed from several quar- ters. There were certain hours, at which prayer was enjoined; and some, who were strict as to externals, would perform their devotions at the appointed moment, wherever they were, and in whatever business they were engaged. Some would purpose- ly so arrange their affairs, that the appointed time for offering a prayer might find them in public, at the cor- ner of some street, and thus furnish them a favorable opportunity to be seen praying. 6. Closet; retired room. In the Jewish houses, there was usually an upper room devoted to retirement. Here prayer could be performed with the utmost secrecy. 7. Vain repetitions. Intensity of feeling sometimes leads to repetition, as in Matt. 26: 44. 2 Cor. 12: 8. But the Saviour cautioned against a vain array of words, a verbose manner of addressing God, as if the efficacy of prayer depended upon the number and order of the words. || The hea- then; people not Jews, and not instruct- ed respecting God. See 1 Kings 18 : 26. Much regard was paid, among some of the heathen, to having a cer- tain number of prayers, and having the words properly arranged, lest, through some failure as to the quantity of prayers, or as to the arrangement of expressions, their deities should refuse ,8 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 Father which art in heaven, hallowed be thy name: 10 Thy kingdom come: thy will be done, in earth as it is in heaven : to listen. The Jews, too, needed cautions on this point. It was a cur- rent maxim with them, that a person " who multiplies prayer [that is, makes many prayers] is heard." Many of their prayers, also, consisted of differ- ent words importing the same thing ; thus, while they did not always re- peat the same words, they repeated the same ideas in varied phrases. Doubtless many among them, as well as among the heathen, had no better view of God than to suppose, that if one form of speech would not please him, another might. 8. Your Father knoweth. Prayer is not designed to communicate infor- mation to God, nor to weary him into compliance. 9. ^fter this manner. The Saviour gave a specimen of prayer, showing the spirit which should pervade our prayers. This specimen is remarka- bly brief, but very comprehensive, showing that " much speaking " is not necessary for acceptance. It breathes the spirit of love, and rever- ence, and confidence towards Godj of desire for universal obedience, throughout the world, to the will of God ; of great moderation in respect to earthly good ; of desire for pardon ; and of forgiveness towards our fellow- men. II Halloioed ; revered, regarded as sacred. || Thy name ; that is, thou. Mayst thou be revered. 10. Thy kingdom ; the reign of God on earth ; that is, the new dispensation by the Messiah. See on 3: 2. A most fitting petition at that time, and never inappropriate, till every heart CHAPTER VL 69 11 Give us tliis day our daily bread : 12 And forgive us our debts, as we forgive our debtors : 13 And lead us not into temptation, but deliver us from shall be thoroughly pervaded by the principles of the Messiah's religion. II Tky lo'dl he done ; universal submis- sion and obedience be paid to thy will. 11. This day ; or, as Luke expresses it (11 : 3), day by day. \\ Daily bread. The word bread is equivalent to the word food. The word here rendered daily is also equivalent to the words necessary for our subsistence. A su- perfluity of worldly good, and treas- ures laid up for many years, are not represented in the Bible as desirable. Luke 12 : 13—21. Matt. 6 : 19. 12. Debts; faults, sins. In the Chaldee language, which had influ- ence in forming the diction of the New Testament, the word debt is used to signify delinquency, fault. So here, as appears from the 14th verse, and from Luke 11:4. \\ ^s we forgive our debtors ; in like manner as we for- give those who have committed faults against us — a suggestion worthy of very distinct notice : according to our spirit of forgiveness toothers, may we receive forgiveness from thee. How can a person of an unrelenting, unfor- giving temper, adopt this petition.? And, if he should, what is he thus imprecating upon himself! 13. Temptation; trials which may ividuce a person to commit sin. Ij Lead us not. This language, com- pared with scriptural modes of speak- ing, and with passages relating to men's sins, does not imply that God does in any instance induce men to sin. Compare James 1 : 13. In the very simple modes of expression which prevailed among the ancient Hebrews, whatever things occurred in the provi- dence of God, were ascribed directly to him, without overlooking, at the same time, the guilt, or the virtue, which might pertain to men in respect to those very things which are as- cribed to God. See Is. 45 : 6, 7. Amos evil : for thine is the kingdom, and the power, and the glory, forever. Amen. 14 For if ye forgive men their trespasses, your heavenly Father will also forgive you. 3:6. As they thus ascribed to the God of providence things that took place, without intending to overlook the evil or the good pertaining to the instrument, they also at one time as- cribed to God what at another time they ascribed to man, or to Satan. Compare 2 Sam. 24 : 1, with 1 Chron. 21 : 1. A connecting together of these two views may be seen in Is. 10 : 5 — 7. Now, if, in view of these considerations, we carefully examine such apassage as Ps. 141 : 4, we shall be at no loss in understanding this peti- tion in our Lord's prayer to mean, Suf- fer us not to fall into temptation. Com- pare also Matt. 26: 41. 1 Cor. 10: 13. II From evil; from wickedness, or, from the evil one. || The king- dom, to thee belongs kingly authority; thou art a sovereign king. Ps. 145 : 11—13. Dan. 4 : 34. 1| The power ; to thee belongs power. || The glory , to thee belongs consummate dignity. \\-Amen. This word, at the end of a prayer, or following any very weighty sentiment, is an expression of hearty assent; a.s much as to say. May it be so. It is derived from a Hebrew word which signifies faithfulness, firmness. This concluding expression of our Lord's prayer may be regarded as an ascription of all dignity and excellence to God ; and as thus presenting in one breath the reasons for cherishing that reverence, and esteem, and confidence towards God, which the prayer so eminently displays. This doxology is not added to the prayer as recorded by Luke, 11 : 2—4. 14, 15. We are all sinners against God, needing, and professing to desire, forgiveness from him, and dependent on his mercy for forgiveness. How unsuitable, then, that our fellow-men, who may have done us wrong, and who may be in our power, should find in us an unforgiving spirit ! If they 70 MATTHEW 15 But if ye forgive not men their trespasses, neither will your Father forgive your tress- passes. 16 Moreover, when ye fast, be not as the hypocrites, of a sad countenance : for they dis- figure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17 But thou, when thou fast- implore mercy in vain from us, how can we expect to receive mercy from God ? especially as the offences of any man against us, when compared with our sins against God, are but as a mite to a mountain. God will con- duct towards us according to the spirit which we habitually cherish. Ps. 18 : 25, 26. 1 John 4 : 20. Matt. 18 : 21 —35. See also Luke 17 : 3, 4. 16. Jesus proceeded to correct the erroneous views and practices which prevailed in relation to fasting. Fast- ing, for professedly religious purposes, was frequent, especially among the Pharisees. See Luke 18 : 12. Jesus, in this passage, neither enjoined the jjractice, nor disapproved of it. , It seems to have been taken for granted, that his disciples would observe sea- sons of fasting and special devotion. He here only reproved the spirit which the Pharisees manifested ; and showed in what spirit fasting should be per- formed. Of a sad countenance. There was much external show of sorrow in the fasting of the Pharisees. On such occasions, their whole person exhib- ited a sad and squalid appearance. Ashes were put upon their heads and faces, and they were forbidden to wash any part of their bodies. || Dis- figure their faces ; by neglecting the ordinary washing and anointing, the dressing of the hair and the beard, and bv putting ashes upon their faces. For such methods of indicating sorrow, see 2 Sam. 1 : 2. Ezek. 27 : 30. See also Jonah 3:6. 17. Anoint — wash. Let the person- est, anoint thy head, and wash thy face ; 18 That thou appear not unto men to fast, but unto thy Father, which is in secret : and thy Father, which seeth in secret, shall reward thee openly. 19 Lay not up for your- selves treasures upon earth, where moth and rust doth cor- rupt, and where thieves break through and steal : al appearance be as it is on other days ; let there be nothing external to attract notice. Anointing the head was com- mon among the Jews ; and declining to anoint the head was an indication of being in sorrowful circumstances. 2 Sam. 12 : 20. Eccl. 9 : 8. Neglect- ing to wash the face and to anoint the head, therefore, was adapted to draw the attention of others; and if this neglect arose from respect to the fast-day, not from domestic or personal affliction, it would be re- garded as indicative of piety. 19. Jesus next introduced another subject, respecting which he gave cautions that are always necessary; namely, attachment to earthly riches, and anxiety respecting earthly good. Moth. Clothes were possessed in large quantities by wealthy men of the East, as the fashions of garments were not changeable. Hence their treasures were in danger from moths. See James 5 : 2. Changes of raiment are spoken of in the Bible in a manner which shows that they were regarded as a very considerable part of a person's wealth. See Gen. 45 : 22. 2 Kings 5:5,22,23. \\ Rust. Compare James 5 : 3. Allusion is probably made here to the rust which gathers upon metals, and which seems to be eating them. The word in the original contains the idea of eating, or corroding. || Break through. This form of expression in regard to thieves, was drawn from the circumstance that the walls of houses in Palestine were frequently built of clay, or unburnt tiles. The word, CHAPTER VI. 71^ 20 Bai lay up for yourselves treasures in heaven, where neither moth nor rust doth cor- rupt, and where thieves do not break through nor steal, 21 For where your treasure is, there will your heart be also. 22 The light of the body is the eye : If therefore thine eye be single, thy whole body shall be full of light : having, perhaps, originated from that circumstance, might have been re- tained in application to all sorts of houses. The perishable nature of earthly treasures is here distinctly exhibited, as a dissuasive from cherishing the spirit of accumulation. Of vj^hatever our wealth consists, whether raiment, or the fruits of the earth, or gold and silver, it is exceedingly frail, and our hold upon it is equally feeble. 21. Your heart; your affections. How suitable that our affections should be placed, not upon treasures that de- cay, and that will leave the heart com- fortless, but upon treasures beyond the reach of accident and dissolution, and which will impart ever-enduring bliss ! 22. The Saviour enforced his cau- tion by an illustration drawn from the natural body. The body is furnished with a lamp, that is, the eye, which enables it to discern all objects around, and properly to use its powers. If the eye is in a healthy condition, the body has light, and can rightly direct its energies. But if the eye be diseased, the lamp is either gone out, or burns dimly, and thus leaves the man to grope in the dark, to misapply his ef- forts, and to fail of his end ; or it burns in a flickering, fitful manner, so as to dazzle and deceive. How miserable the man whose directory either fails to guide, or misleads ! In so unhappy a stJite, as regards his highest interest, is the man who hoards up treasure on earth, to the neglect of heavenly 23 But if thine eye be evil, thy whole body shall be full of darkness. If, therefore, the light that is in thee be dark- ness, how great is that dark- ness ! 24 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. treasure. The light of the body ; more properly, the lamp. || Single; sound, in a healthy state, capable of rightly discerning objects, seeing them as they are. 23. Evil; disordered, not properly performing its office, not rightly pre- senting objects of sight. || If, there- fore, the light that is in thee, &c. This is the application of the simile : If that within thee which ought to enlighten, is itself shrouded with darkness, how great and utter the darkness! If it give forth a false light, how miserable the condition I If thy mind, thy inward powers, be perverted, how can there be a right guidance ? 24. Jesus proceeded to dissuade from the love of earthly treasure, by declaring the impossibility of grasping both worldly good and heavenly good. These two are in their nature opposite, and eager devotion to worldly good must incur the loss of heavenly good ; just as no man can perform the will, at the same time, of two masters, the interests and commands of one of whom are at variance with those of the other. Ttco masters ; of op- posite characters and claims, as ap- pears by the last clause of the verse. II Hate — despise. Such words as these are sometimes employed in the Bible, in a comparative, rather than in an absolute, sense ; and they express all degrees of opposition, from indiffer- ence and dislike, up to positive hatred. See Deut. 21 : 15—17. Mai. 1 : 2, 3, quoted in Rom. 9 : 13. Luke 14 : 2G ^ MAlTHEW. 25 Therefore 1 say unto you, 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. Is not the life more than meat, and the body than rai- ment? 26 Behold the fowls of the In the present instance, they express the opposite of attachment ; such an indifference, or dislike, as leads to neglect. 1| Mammon. The name of a heathen deity, who was supposed to preside over wealth ; the god of wealth. This imagined deity is here placed in contrast with the true God. God and Mammon are represented as two mas- ters, or lords ; to both of whom it is not possible for a man to render ser- vice at the same time. The simple idea conveyed is. You cannot be de- voted to the attaining of worldly good and to the attaining of heavenly good at the same time. The two things are in contrast with each other. He who would grasp one, and hold it with all his might, cannot grasp the other also. By three distinct considerations, the Saviour here cautioned his disciples against the desire of earthly treasures: — 1. The perishable nature of earthly treasures, and the consequent impro- priety of placing the affections upon them. 2. The pursuit of worldly good, as a grand object, is a perversion of our powers, and shows a disordered state of mind, in regard to our true welfare. 3. The impossibility of uni- ting together the pursuit of heaven and the pursuit of earth. Compare Matt. 19: 16—26. Mark 10 : 17— 27. Luke 12:13—21. 18:18—27. 1 Tim. 6: 9,10,17. 25. Having thus cautioned his dis- ciples against the love of this world (compare 1 John 2 : 15 — 17), Jesus proceeded to caution them against anxiety in regard to a subsistence. Take no thought ; cherish no anxiety. So in Phil. 4:6. |l Is not the life, &c. An argument to enforce the preceding air : for they sow not, neithe do they reap, nor gather into barns; yet your heavenly Fa- ther feedeth them. Are ye not much better than they ? 27 Which of you by taking thought can add one cubit unto his stature ? 28 And why take ye thought exhortation. The amount of it is this : Life, which God has bestowed, is a matter of far greater importance than food. Since he has bestowed the greater blessing, trust in him for the smaller; especially as the smaller, the food, is necessary, that the life may accomplish the purpose for which it was bestowed. Life was bestowed not for a trifling purpose ; particularly the life of those who become sub- jects of the Messiah, and are true children of God. God will not permit life to fail of its object, through his failing to bestow needed food. || The body than raiment ? He who gave us bodies, will also furnish the clothing which they need, in order to be pre- served from perishing, and from failing to answer the end for which they were given. The body is a greater gift than its clothing; trust, then, for clothing to him who bestowed the body. The word translated more, in this verse, signifies a more important thing, a matter of higher value. 26. Better ; more valuable. 27. One cubit to his stature. It is of little consequence, if we judge ac- cording to the real importance of things, whether we be tall or not ; and thus, in respect to our real interests, an addition made to our height would be a trifling thing. If all our anxiety cannot avail for the procuring of such a trifle, certainly, then, anxiety in re- gard to our lives ought not to be cher- ished. See Luke 12: 25, 26. It is probable, however, that the word here rendered stature is equivalent to our word age, as it is in John 9: 21, 23, and Heb. 11 : 11 . Then the idea will be, Which of you, by cherishing anxi- ety, can add a cubit to his life ? that CHAPTER VI. 7^ for raiment? Consider the lilies of the field, how they grow ; they toil not, neither do they spin : 29 And yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. 30 Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith ? is (see Luke 12 : 26), can make tJie smallest addition to his age? The application of the cubit, a measure of length, to time, is similar to the ex- pression in Ps. 39 : 5 — " Thou hast made my days as an hand breadth ; " thus happily versified by Dr. Watts : " A span is all that we can boast, An inch or two of time." Life was frequently spoken of, by the Hebrews,as a journey, or a pilgrimage. Now, a cubit, vi^hen compared with a journey, is a very small thing. 29. Glory; splendor. Compare 1 Kings, 10th chapter. 30. Grass. The original word is of more extensive import than our word grass, and is equivalent to herbage, the smaller growth of the field, which in the East was employed for fuel. II Oven. Ovens were of various kinds. The cakes (for bread was not made in the shape of our loaves) were often baked by placing the dough on the outside of the oven, while the fire was burning within. They sometimes had movable ovens, constructed of brick, and sometimes portable ones, of brass. Unleavened cakes were made of the thickness of a knife ; leavened cakes, of the thickness of a little finger. 32. Gentiles ; people who were not Jews, and consequently not enjoying religious advantages. They are seek- ing anxiously what they shall eat, and what tiiey shall drink. They know not the providential care of the Xxyi^ VOL. I. 7 31 Therefore take no thought, saying. What shall we eat 1 or. What shall we drink ? or, Wherewithal shall we be clothed ? 32 (For after all these things do the Gentiles seek :) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and his right- eousness ; and all these things shall be added unto you. God ; and we might expect from them an anxious seeking for such things. For you, however, instructed in divine truth, how unbecoming to be thus anxious ! 33. Kingdom of God; spiritual blessings, such as the new dispensa- tion, when rightly viewed, proposes both here and hereafter ; in opposition to mere temporal good. The direction is of the same import as that contained in V. 20. II His righteousness ; that is, the true integrity towards man and God, true piety, which God requires. The possessive case is used in the Bible with great latitude. Here, his righteousness does not mean, right- eousness which he possesses, but that which he requires of men. \\ Ml these things; all the things just spoken of; that is, all things necessary for eating, drinking, and clothing; necessary for life. Wealth is not promised ; but the support of life is promised. And such are the provi- dential arrangements, that true piety will, in general, secure whatever is necessary for subsistence, if not for comfort. For, besides other consider- ations, piety to God requires modera- tion, and temperance, and industry in our proper calling. God will not withhold his blessing, but in various ways, frequently unthought of, will provide for his people. 1 Tim. 4 : 8. 6:8. If we seek, in true piety, for heavenly treasure, we shall not only 74 MATTHEAV. 34 Take, therefore, no thought for the morrow : for the morrow shall take thought for the things of itself Sufficient unto the day is the evil thereof. CHAPTER VII. JUDGE not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged ; and with what measure ye have the present comforts of piety and the blissful hope of eternal life, but, in addition, whatever is needful for the present life. 34. The evil thereof; the care and perplexity pertaining to it. For any one day, the perplexity, or care, prop- erly pertaining to it, is enough. Bring not, in addition, the care and trouble belonging to the morrow. Does the Saviour discourage all con- cern about the future days, or years, of our lives ? No. He dissuades us from perplexing anxiety about the fu- ture, and from a distrustful fear that our necessities will not be provided for. The proj>er business of each day is to be performed in that day, and its anxieties are not to be increased by anticipating the wants of following days. Yet such is the plan of divine providence, that the performance of daily, duties in their proper time is followed with blessings in days and years yet to come. As in the case of the farmer : It is his duty, at cer- tain times, to sow ; but the perform- ance of this duty is succeeded by blessings months afterwards. He would transgress the Saviour's direc- tions, if, to the care and trouble con- nected with sowing, he should add misgivings and perplexity respecting the result of his labors. A similar re- mark may be made in reference to every human employment. CHAPTER VH. 1. The Saviour proceeded to cau- tion his hearers no-ainst forminff harsh mete, it shall be measured to you again. 3 And why beholdest thou the mote that is in thy broth- er's eye, but considerest not the beam that is in thine own eye? 4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye * and, behold, a beam is in thine own eye ? judgments respecting their fellow- men. A tendency to this always exists; but it was probably very much in danger of being indulged in the times of our Saviour, when those who were reputed as pious cherished a very diminutive view of others. &'ee Luke 18: 11. Judge. This word has respect here to the forming and expressing of unfavorable opinions respecting others. And we are cau- tioned against this from the con- sideration, that, if we abstain from the exercise of a censorious spirit, others will not exercise such a spirit tow- ards us. 2. It shall be measured to you again; you will be treated as you treat others. Compare Luke 6 : 37, 38. The rule is of very extensive applica- tion, and has a bearing upon our ac- ceptance with God, as well as upon our enjoying favor with men. In this connection, however, it seems to re- late to our intercourse with our fellow-men. 3. Mote — heavi ; that is, a vrry small thing, and a very large thing. A man who cherishes a censorious spirit, and is disposed to express harsh judgments respecting others, is, in all probability, guilty of far greater fault? than those which he condemns ; so that, in comparison, those which he condemns are, to his own, asa mote to a beam, or as a twig to the trunk of a tree. || Brother. Compare 5 : 22. 4. Hoio; with what appearance of propriety ? CHAPTER Vll. 75 5 Thou hypocrite, first cast out tho beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye. 6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, J^^t they trample them under their feet, and turn again and rend you. 7 Ask, and it shall be given 5. First, &c. Let your attention be directed principally to the correc- tion of jour own faults. When you have removed your own, which may be incomparably worse than your neighbor's, then you may be more able rightly to judge of his. G. Dogs, in Oriental cities, are fre- quently very insolent and ravenous. 1 Kings 14 : 11. 16 : 4. 21 : 23, 24. Jer. 15 : 3. Persons who treat others in an insolent and injurious manner, are compared to them. Ps. 22: IC, 20. Phil. 3:2. 11 Holy; that which has been consecrated to God. Here, as dogs are spoken of, the word liter- ally refers to pieces of meat offered in sacrifice. ]] Swine are universally re- garded as uncleanly animals, indis- posed to distinguish nice and valuable a rticles, consuming what but for them would be thrown awa3^ || Trample them; that is, lest the swine trample the pearls under their feet. H Turn again J lest the dogs turn around after having consumed the meat, and com- mence their ravages upon your per- sons. Dogs have been known, in Oriental cities, during the night, to attack even living men. The amount of the proverbial language in this verse is, Offer not your favors to men who will not value them, and who will turn your very kindness into an occasion of abusing you. In appli- cation to the apostles, to whom it seems to have specially referred, the idea was. Deliver not your instruc- tions to men who will contemptuously reject them. Compare Matt. 10 : 14. you ; seek, and ye shall find ; knock, and it shall be opened unto you ; 8 For every one that asketh receiveth ; and he that seeketh findeth ; and to him that knock- eth it shall be opened. 9 Or what man is there of you, whom if his son ask bread, will he give him a stone ? 10 Or if he ask a fish, will he give him a serpent ? Luke 10: 10,11. Prov. 9:8. 23:9. This verse may contain only the substance of what the Saviour said to his disciples on this topic. He may have enlarged upon it. It did not, perhaps, come within the scope of Matthew's design to give more than a mere hint of some things which the Saviour said, while he more fully communicated what the Saviour said on other topics. 7. Encouragements are now pre- sented for affectionate, confiding prayer to God. In G : 7 — 15, Jesus distinctly exhibited the spirit in which we should pray ; and now he presents encouragements. The three forms of expression contained in this verse, present but one and the same idea. 8. The consideration here present- ed seems to be this : It commonly happens, that a person who needs a favor, and seeks it in a proper manner, and from the proper individual, ob- tains it; that a person searching for a thing properly, that is, with due wa- riness, and diligence, and perseverance, finds it ; that a person seeking admis- sion into a house in a proper manner, gains admission. The Saviour wished also to make the impression, that as, in common life, asking is necessary to obtaining, so asking of God — that is, praying — is necessary in order to re- ceive favors from him. 9. 10. Prayer is here encouraged, by noticing the manner in which parents treat the requests of their chil- dren. God is our heavenly Father. 76 MAITHEW. 11 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 11. Being evil; though ye be sin- ners, and disposed to be selfish. II Your Father ; who is perfectly good and merciful. See Luke 11 : 9 — 13. 12. The connection between the idea in this verse and the preceding topic, is not very obvious. The verse may be a mere mention of a new topic, on which the Saviour enlarged, and Matthew may have furnished us only with a summary of what he said. The benignity which is ascribed to our heavenly Father, in the preceding verse, might, however, very naturally suggest a principle that should regu- late our conduct towards one another. The principle is easily understood, and is capable of constant and uni- versal application. Always conduct, in reference to every person, in such a manner as you would reasonably and justly wish him, in a change of circumstances, you being in his place and he in yours, to conduct towards you. II The law and the prophets; that is, the books of the Old Testa- ment. See on 5: 17. The rule which the Saviour had given, is the sub- stance of the moral instructions con- tained in the Old Testament, respect- ing mutual duties. See Matt. 22: 35—40. 13, 14. Jesus turned the attention of his hearers directly to the future state. Two objects are presented — destruction^ that is, future misery; life, that is, future happiness. To these two objects, entirely diverse in their nature, the different moral courses of men are tending. Jesus enjoins, that men seek for Zi/e, future bliss; and that they pursue the ap law and the prophets. 13 Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat : 14 Because strait is the gate, and narrow is the way, which leadeth unto life; and few there be that find it. propriate course for its attainment. Strait gate; narrow gate. Heaven, the seat of life, or bliss, is represented as a mansion, or a place of safety, to which a particular road conducts. This road is narrow, and the gate at its entrance is narroxo ; it does not give opportunities of turning to the right hand or to the left. Those who walk in it, must keep constantly be- fore them the object to be gained, and press towards it, regardless of the attractions that might divert them from a steady, onward progress. In this figurative manner a holy life is shadowed forth; regulated by tlie principles of piety, restrained by a regard to God's will from indulging inclinations that are opposite to duty. Luke 13: 24. Prov. 4 : 27. Ps. 1:1. II Wide — broad. On the contrary, the road which conducts to the seat of future misery is abundantly Avide. This road is the course of sin. Those who live in sin, do not subject them- selves to the restraints of piety, but allow themselves in various wrong indulgences. The difficulties and restraints con- nected with a life of piety, and to be submitted toby those who would enter heaven, do not arise from the nature of holiness, but from the fact that men are naturally sinful and disinclined to the service of God. The way of holiness is in opposition to the natural desires of the human heart, and re- quires self-denial. Matt. 16: 24. 10: 17, 21, 22. Eph. 2: 1—3. Perfectly holy beings find only delight in obedi- ence to God ; and the difficulties wliich pious men experience, are to be put to CHAPTER VU. 77 15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves : 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree hringeth forth good fruit ; but the account of sin, or arise from the fact that the present is intended as a world of probation. So, on the other liand, if the way of sin is broad, free from many restraints, and presenting aaiijle opportunities for indulgence, it is not because sin, in itself, is pleasant ; but because the pleasures of depravity are harmonious with hearts of deprav- ity. But, be it remembered, the end of these two roads will be reached ere long ; and a recompense will be made to each man, according to God's jud.^menf of the real character of each. 15. Jesus next cautioned his follow- ers against false teachers of religion, whose external professions would be fair, but whose real characters would be contrary to godliness. Prophets. Tills word, besides meaning men endowed with the gift of foretelling future events, has also the significa- tion of rcligluus teachers. J] Sheep's clothing, — ravening wolves. In ex- ternal appearance, they are innocent, but within, they cherish evil designs, .seeking to promote their own inter- ests at your expense. Such were the Pharisees. Matt. 23 : 14, 25, 28. Such were some in after times. See Acts 20 : 29, 30. 2 Pet. 2 : 1—3. 16. Ye shall know them; you may know them ; you will be able to distinguish them. \\ Fruits ; actions, conduct. Their hearts not being right, their lives will not be habitually right. 17. Corrupt tree ; a tree of bad quality. A poisonous tree cannot pro- duce wholesome fruit. |1 Evil fruit; hurtful fruit. ■ 7* a corrupt tree bringeth forth evil fruit. IS A good tree cannot bring forth evil fruit, neither can a cor- rupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit, is hewn down, and cast into the fire. 29 Wherefore by their fruits ye shall know them. 20. Wherefore, &.c. Professed re- ligious teachers are represented by trees : their habitual conduct is repre- sented by the fruit of trees. Compare Luke C : 45. The method of judging, here spoken of, will always hold, when the conduct of religious teachers is at variance witli purity and propriety. To such men, our confidence ought not to be extended. It is not, how- ever, solely by the external conduct of religious teachers, that we are to form a judgment respecting them. In times when the office of a religious teacher is attended with respect, and, in many instances, affords alluring opportunities for gratifying literary taste, and for securing external ease and dignity, many may be drawn into the sacred office, whose hearts are not right, while yet their lives may not exhibit any marked deficiency of re- ligious principle ; just as some in- fidels, through the general prevalence of external morality, may be guilty of no flagrant crimes. We are, there- fore, furnished with additional means of judging. Forwhile,on the one hand, unholy conduct is a sufficient proof that a man ought not to be received as a religious teacher, however correct his professed religious principles may be, we learn, on the other, from the Holy Scriptures, what are the princi- ples of true religion. And those who can read and judge for themselves respecting the truths of religion, are required to bring the principles of professed teachers, as well as their conduct, to the test. See 1 John 4 1—3. 78 MATTHEW. 21 Not every one that saith unto pie, Lord, Lord, shall enter into the kingdom of heaven ; but he that doeth the will of my Father which is in heaven. 22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name ? and in thy name have cast out devils? and in thy name done many wonderful works ? 23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. 21. JVot every one that saith, &c. A mere profession of the doctrine of Christ, or of attachment to him, is not sufficient for securing the blessings of the Messiah's reign. A spirit of obedience to the will of God is requisite. 22. In that day. This expression oc- curs in Luke 10 : 12, and is explained by V. 14, as meaning the day of judg- ment. Compare also Matt. 11 : 22, 24, with Luke 10: 12. See also 2 Tim. 4: 8. 1: 18. \\ To me. The Messiah will be the final Judge. John 5 : 22. Rom. 14 : 10. 2 Cor. 5:10. Our minds are thus directed to the day of judgment, when all will be judged according to their deeds, and according to the secret purposes of their hearts. 2 Cor. 5 : 10. 1 Cor. 4:5. At that time, it will be seen that a mere external profession of subjection to the Messiah, is of no avail. II Prophesied in thy name; performed the part of a religious teach- er professing to acknowledge thine authority. See on the word proph- ets, in V. 15. II Wonderful icorks ; miracles. 23. Profess; publicly declare, jj Kneio. The word translated knoio has a more extensive meaning in the original than the word know in our ordinary use. It frequently contains the additional idea of approving, ac- 24 Therefore whosoevei heareth these sayings of mine, and doeth them. 1 will liken him unto a wise man, which built his house upon a rock : 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. 26 And every one that hear- eth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand : 27 And the rain descended. knowledging, favorably esteeming. So here ; I never acknowledged you as my true subjects. Thus the Saviour enforces the thought that nothing can supply the lack of a spirit of genuine obedience to God. A religious teacher will not be shielded, by his office, from the displeasure of the final Judge, if he have not possessed the spirit of obe- dience. Neither the casting out of demons, nor any miraculous works, can atone for the want of this spirit. Christ will not acknowledge us, in the day of judgment, as his followers, whatever have been our professions or employments during life, unless it has been our steady aim to " do the will of his Father." Compare 1 Cor. 13 : 1—3. Gal. 6 : 15. 24. In view of the instructions which the Saviour had imparted, and particularly of the need of practical obedience to his instructions, he brought his discourse to a conclusion, by a vivid representation of the wis- dom displayed by the man who should, in heart and life, yield obedience to his instructions; and of the folly of the man, who, after hearing, .should neglect and disobey. A rock; a foun- dation of rock. 25, 27. The particulars mentioned in these verses, are indicative of stor- my weather, which prevails during CHAPTER Vm. n and the floods came, and the winds blew, and beat upon that house ; and it fell : and great was the fall of it. 28 And it came to pass, when Jesus had ended these sayings, the people were as- tonished at his doctrine : 29 For he taught them as 07ie having authority, and not as the scribes. the wintry season in Palestine. Thun- der and lightning, rain and hail, are frequent; the winter torrents (here called ^00^5) pour down their waters, and the rivers are swollen. By the impetuous flowing of those torrents, by the winds and violent rains, a house would be greatly endangered, if built on a slight foundation. In these circumstances, a considerate man would build his house on a solid foun- dation. So true wisdom would prompt a person to obey the instructions which the great Teacher has here given. And, on the contrary, unwise and inconsiderate as would "be the man, who, in such circumstances, should build a house " without a foundation" (Luke 6: 49), on the mere sand, so is he who heeds not the teachings of the Messiah. He is pre- paring for certain and dreadful ruin. 28. Doctrine; teaching, including both matter and manner. 2'). Having authority. Jesus spoke as an authoritative teacher, whose in- structions, as coming from him, the Messiah, the Lord of the new dispen- sation, were to be received as guiding truths. Such, too, was his manner of addressing the people, that the judg- ment was informed, the conscience was aroused, the heart was moved. John 7 : 46. j] JS^ot as the scribes. See Lntroductor\ Explanations, in. 3. The teaching of the scribes consisted very much in vain dispu- tations and trifling controversies. Neither as to the matter which they furnished, nor as to the manner, did they properly guide the conscience, CHAPTER VIII. WHEN he was come down from the mountain, great multitudes followed him. 2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3 And Jesus put forth his hand, and touched him, say- inor, I will : be thou clean : and or move the heart, or persuade to action. CHAPTER VIII. 2. ^ leper. The leprosy was a very unpleasant disease, frequent in Eastern countries. It probably aflfected per- sons internally, some time before it made its appearance on the skin. It then showed itself in spots, which gradually spread so as to cover the whole body. Its progress was not rapid. A person leprous from his birth, sometimes lived as many as fifty years ; those who became subse- quently aflbcted with it, as many as twenty years. The disorder occa- sioned dreadful misery, and at length terminated life suddenly. It was be- lieved to be hereditary, and to be con- tagious. Hence Moses required that leprous persons should be regarded as unclean, and be debarred from inter- course with society. Lev. 13. There were four kinds of real leprosy, of which one was exceedingly viru- lent, and affected the body in a most awful manner. The most virulent species is incurable by human art. The less virulent kinds can be cured, if attended to at their commence- ment ; but even they are incurable, if the disease has been of long con- tinuance. The leprosy was some- times inflicted as a special judgment from God. Num. 12 : 1—10. 2 Kings 5: 27. 2 Chron. 26:10—21. || JVor- shipped; paid special respect and homage. See on 2: 11. Compare Mark 1 : 40, and Luke 5 : 12. || Lord. The word thus rendered wa,s the one 60 MATTHEW. immediately his leprosy was cleansed. 4 And Jesus saith unto him, See thou tell no man; but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testi- mony unto them. commonly employed in respectful ad- dress to a superior. It differed from our word sir in its uniformly con- taining an acknowledgment of supe- riority on the part of him to whom it was addressed. It is sometimes rightly translated by our word sir. See Matt. 13: 27. 21: 30. 27: 63. John 4 : 11, 15, 19, 49. || Thou canst 7nakc vie clean. Lepers were regard- ed by the law of Moses (see Lev. 13) as ceremonially unclean. The request of the leprous man, then, was, that he might be cured of his disorder, so as to be regarded as cleansed, and to be admitted again into society. He ex- pressed full confidence in the "power of Jesus ; and his remark implied a petition that Jesus would be pleased to exercise that power. He had, doubtless, heard of some instances of healing performed by the Saviour. See 4 : 24. Such a confidence was always acceptable to the Saviour. Compare Matt. 9 : 2, 28, 29. 4. SliOXD thyself to the priest. Lep- rous persons, when healed, were re- q aired to see the priest, that he might judge whether the leprosy was healed, and might attend to the observances prescribed, as preparatory to the man's entering again into society. See Lev. J 4. Ij Offer the gift. Compare Lev. 14 : 10, &c., 21, &c. II For a testi- viony unto them ; that is, to the people. The presenting in public of an offer- ing to the Lord, was a testimony, or evidence, of the leper's being cleansed. It was incumbent, then, on the man to go to the temple in Jerusalem, where the officiating priests were. This circumstance may explain the injunction of Jesus, Tell no man; say nothing on the subject, that is, for tlie present. Jesus directed the man 5 And when Jesus was en- tered into Capernaum, there came unto him a centurion, be- seeching him, 6 And saying. Lord, my ser- vant lieth at home sick of the palsy, grievously torment- ed. to attend to the prescribed ceremonies without delay, so as to lose no time in being restored to the privileges of so- ciety. Further, should he delay, by stopping to make known the matter to various persons, the report might reach the ears of the priest before he him- self should arrive at Jerusalem, The priests, being unfriendly to Jesus, might receive the man unwillingly, and, out of dislike to Jesus, might decline to attend to the man's case. In order to avoid such perplexity, he was directed to go without a moment's delay, and attend to the prescribed observances. There may have been other reasons for the Saviour's injunction, arising from the circumstances in which Jesus was at that time. Wisdom was exercised by our Lord in advancing his claims, both in respect to persons and to times. In Mark 1 : 40—45, and Luke 5:12— 16, we find an account of this same miracle. According to Mark 1 : 45, the man did not observe the command of Jesus to maintain silence in respect to his cure. Notice, here, the leprous man felt himself to be in a disordered condition. He despaired of help from any common means. He placed confidence in the power of Jesus, and made application for relief. His application was suc- cessful. So, if we feel that we are sinners, greatly in need of pardon and holiness, and, in like manner, trust in the ability of Jesus, and apply to him with all our hearts for pardon and eternal life, we shall not apply in vain. 5. Capernaum. See on 4:13. II Centurion ; a Roman military officer, having under his command a hundred men. 6. Lord. See on v. 2. || Palsy CHAPTER Vm. 81 7 And Jesus saith unto him, 1 will come and heal him. 8 The centurion answered and said, Lord, I am not Wor- thy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. 9 For I am a man under au- thority, having soldiers under me : and I say to this »mn, Go, and he goeth; and to another. Come, and he cometh ; and to my servant. Do this, and he doeth it. See on 4 : 24. Luke (7 : 2) speaks of the servant as very near to death. 9. Under authority; a subordinate officer, under the authority of superior officers. 10. Marvelled; wondered at him, beheld him with admiration. ]] So great faith ; so great confidence in me. But how had the centurion manifested any remarkable degree of confidence in the power of Jesus ? In the language which he had employed. (1.) He had expressly declared, that if Jesus would only give command, the servant's sickness would leave him ; and that there was no necessity for him to come to the house where the servant was. It may be interest- ing to compare this case with 2 Kings 4 : 30—33. (2.) His language con- tained a tacit contrast of Jesus with himself, greatly to the advantage of Jesus : I, only a subordinate officer, issue my orders, and they are promptly obeyed. How much more readily will thy command be obeyed, shouldst thoii speak the healing word ! || In Israel; among the people of Israel, the Jews. See on 2: 21. It might have been expected, that the Jews, instructed in religious truth, would have a just confidence in the power of the Messiah ; but that one, not a Jew, placed not in the most favora- ble circumstances, should express so strong confidence, was indeed remark- able.^ 10 When Jesus heard ?7, he marvelled, and said to them that followed. Verily I say unto you, I have not found so great faith, no, not in Israel. 11 And I say unto you. That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven : 12 But the children of the kingdom shall be cast out into outer darkness : there shall be weeping and gnashing of teeth. 11. From the east and icest ; from foreign countries, from all parts of the earth. || Sit down. The happiness of the future state of glory is likened to a company of intimate friends enjoying one another's society at an entertain- ment. Rev. 19 : 9. The phrase sit down is not strictly like the original. It was not the practice, in the time of our Saviour, for persons to sit at ta- ble, but to recline at their meals, to place themselves at table in a, recum- bent posture ; and this is expressed by the word translated sit down. \\ The kingdom of heaven ; the state of fu- ture glory, the consummation of the Messiah's reign. The perfection of bliss, in Jewish representation, would be to recline at an entertainment with Abraham, Isaac, and Jacob, the distin- guished fathers of the nation, in the world of glory. From the remarkable faith of this centurion, who was not a Jew, Jesus takes occasion to say that many, belonging to other nations whom the Jews regarded only as can- didates for destruction, would attain to the bliss of heaven. 12. The children of the kingdom. The word sons or children is used in a manner somewhat peculiar in the Bible. Being united to another noun, it frequently expresses such a relation to that noun as possession, participa- tion, desire, desert, title, &c. For instance, children of this world, in Luke 16 : 8, are these whose desires 62 MATTHEW. 13 And Jesus said unto the centurion, Go thy way ; and as thou hast believed, so be it done unto thee. And his servant AVias healed in the self-same hour. and portion are in this world, pei'sons devoted to this world ; child of hell, in Matt. 23 : 15, is, a person deserving of everlasting misery ; son of peace, in Luke 10 : 6, is a person on whom it would be suitable for peace (bless- ings prayed for in a salutation; see on Matt. 5 : 47) to come. So children of the kingdom are those to ivhom the kingdom zoould seem naturally to be- long, those who, by their descent and outward circumstances, might re- gard themselves as candidates for the blessings of heaven. |j Cast out into outer darkness. The imagery of a feast, or entertainment, as represent- ing the happiness of heaven, is pre- served. Feasts were always held tow- ards evening ; and the apartments where they were held, were lighted up, and presented a scene of much hilarity. Such entertainments were frequently protracted to a late hour. Luke 12 : 33. The night season, in the climate of Palestine, wae very cold. To be thrust out, then, from the joys of the entertainment into the darkness without, is the contrast of all that is cheerful and happy ; it is utter disappointment and misery. And this was a forcible method of expressing the utter misery of those who should be refused admittance into heaven ; they would be consigned to the deep darkness of the world of woe. II Gnashing of teeth expresses anguish and vexation. The figure here employed to represent the mis- ery of those who shall not be admit- ted into heaven, occurs elsewhere. Matt. 22 : 13. 25 : 30. Luke has given a more particular account of this transaction, in 7 : 1 — 10. From Luke we learn, that what Matthew describes the centurion as doing, was done through the me- dium of the elders of the Jews. They went to Jesus, by his direction, and represented the worthy character of 14 And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever. 15 And he touched her hand. the centurion. Jesus commenced coming to the centurion's house in company with the Jewish elders, and, when he was at some little distance, the centurion sent other friends with a message containing the remarkable expression of his confidence in the ability of Jesus. The two accounts are essentially the same ; only, in the relation of circumstances, Luke is more particular than Matthew, and sheds light on Matthew. So we, in common conversation, often speak of a man as doing what was done by others under his direction. Topics for Reflection. 1. Con- fidence in the ability of the Saviour is reasonable. The men spoken of in this chapter, had heard of what Jesus had done in other cases, and they saw sufficient reason for trusting in him. So the experience of past ages should lead us to an unwavering confidence in Jesus Christ. 2. Confidence in the Saviour is pleasing to him. In the two instances here related, the desired blessing was bestowed without delay. 3. True worth of character is al- ways accompanied with humility. Compare Luke 7 : 4, 5, with Matt. 8:8. 4. True excellence will be acknowl- edged and honored by the Saviour, wherever it exists, v. 10. 5. External advantages give not a title to heaven, v. 12. 14. Peter's house. The event just related took place at Capernaum. It would seem, then, that Peter was res- ident in that place. In John 1 : 44, Bethsaida, on the western shore of the sea of Galilee, a little south of Capernaum, is mentioned as " the city of Peter ; " that is, probably, the place of his birth and residence at the time mentioned by John. Circum CHAPTER VIII. 83 and the fever left her : and she arose and ministered unto them. 16 When the even was come, they brought unto him many that were possessed with devils : stances might have led him to remove his residence to Capernaum, a place equally well situated for Peter's occu- pation, namely, fishing. || Laid; ly- ing down. 15. Ministered ; attended upon, waited upon. Compare, as parallel passages, Mark 1 : 29—31. Luke 4 : 38, 39. 16. When the even teas come. In Mark 1 : 21, it appears that the day on which the event just related took place was the Sabbath. A regard to the Sabbath induced the people to wait till sunset (Mark 1: 32), in or- der to bring the sick to Jesus. || The spirits; evil spirits, the devils, that is, demons, just mentioned. Matthew appears to have regarded these per- sons as being really afflicted by evil spirits. It has been made a question, whether the sacred writers themselves believed in the reality of an influence on the bodies and minds of men by evil spirits, or whether they merely accommodated their language to the superstitious notions of the common people. But when we consider the great variety of ways in which they speak of this subject, we can hardly avoid the conclusion, that the evan- gelists were also of the opinion that there was a real possession, in some cases, by an evil spirit. There might have been, among the multitude, a disposition to ascribe more to evil spirits than was proper, and more than the sacred writers would them- selves ascribe to them. But that there were real possessions by evil spirits, seems evidently to have been believed by the evangelists. Again, it has been made a question, whether, even if the evangelists themselves believed that certain disorders of body and mind were to be traced to the in- fluence of evil spirits, their belief was a correct one, and ought to regu- late our opinion ; or whether we may and he cast out the spirits with his word, and healed all that were sick : 17 That it might be fulfilled which was spoken by Esaias regard such cases as being cases of mere derangement, or epilepsy, such as occur at the present day, and which we do not commonly ascribe to evil spirits. On this question it should be considered, that if we re- gard the sacred writers as mistaken here, it is not easy for us to determine the limits beyond which they were not in a mistake ; so that all their ac- counts, especially of miraculous do- ings, would be liable to exception. To adopt their opinions on this point, as on others, is, to say the least, the safer and the wiser course. Before the Gospels were written, the apos- tles were divinely qualified to be the guides of men as to religious opin- ions ; and therefore, if they have ex- pressed themselves in such a way as shows they believed in the reality of a demoniacal influence, we ought to submit to their judgment. Besides, Jesus himself spoke and acted in a way that perfectly accorded with such a belief. Nor is it possible for us to disprove the reality of such posses- sions. Nor does it become us to af- firm, that, at the present day, no cases of derangement proceed from the in- fluence of evil spirits. It is an inter- esting consideration, that while our Lord was on earth, he furnislied so manifest evidence of his superiority to the powers of darkness, as the Lord of the new dispensation. Matt. 12: 28. 17. See Is. 53: 4. The prophet used expressions more general in their signification than the terms which Matthew has nere employed! The prophet predicted, that the prom- ised Messiah would signally relieve the woes of men. This idea Matthew very naturally illustrated by the be- nevolence of our Saviour in healing the sick, and thus applied, in a partial manner,^ that is, to a particular class of benevolent actions, what is capable 84 MATIHEW the prophet, saying, Himself took our infirmities, and bare our sicknesses. 18 Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. 19 And a certain scribe came, and said unto him. Master, I will follow thee whithersoever thou goest. of a general application, that is, to all the benevolent operations connected with the Messiah's office, relating both to this world and to the coming world. The signal benefits which Jesus conferred on the sick and on others, were so many assurances of the power and love by which benefits, adapted to the spiritual wants of men, would be bestowed by him. The ex- pression that it might be fulfilled, sim- ply signifies that the language of the prophet received a happy accomplish- ment ; though, as is stated above, only a partial one. Compare 1 Pet. 2 : 24. 18. The other side ; namely, of the sea of Galilee. Compare v. 28 \d. A certain scribe. See Intro- DUCTORV Explanations, III. 3. ||Jlfa5- ter ; in the original, Teacher. 20. The Son of man; the Messiah, in the lowly circumstances in which he appeared on earth. See Phil. 2 : 7, 8. This epithet the Saviour fre- quently employed, and it occurs in some places as an official title. The application of this term to the Messiah might have originated from Daniel 7 : 13, The phrase *' the Son of man," in Daniel, simply means, a man, one in human form. The person there spoken of was doubtless the Messiah ; and he is represented as a man, in distinction from the various forma that had be- fore been seen by the prophet. If this term had thus come to signify the Messiah, it was, as used by Jesus, a modest and humble way of speaking. It amounted to an official title, and yet the language had notliing, in itself, eijpressive of sapcriority or dignity. 20 And Jesus saith unto him, The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head. 21 And another of his disci- plessaid unto him. Lord, suffer me first to go and bury my father. 22 But Jesus said unto him. Follow me, and let the dead bury their dead. Jesus intended to test the sincerity of this scribe, by stating that he could promise nothing alluring as to this world ; but that his followers must hold themselves prepared for all sorts and degrees of self-denial. The scribe probably indulged the common opin- ion, that the Messiah was to acquire great glory, and to distribute great re- wards among his followers on earth. Compare Luke 9 : 57, 58. 21. Disciples. This word here merely signifies those who attended on the Saviour's instructions. || First. By comparing Luke 9 : 59, we shall see that Jesus had invited this man to become his follower ; that is, to give himself up to an attendance on him as a constant follower. But he requested leave to bury his father, before he should comply with this invitation. 22. Jesus did not assent to his request, but informed him that im- mediate obedience was due, and that nothing, however binding or gratify- ing it might appear, must be allowed to interfere with obedience to his call. Let the dead, &c. ; let the spiritually dead, those who have no true percep- tion of their spiritual wants and inter- ests, and of those of their fellow-men, be employed in these acts pertaining to this world. The particular form of expression was suggested by the person's speaking of burying. Adapt- ing his reply to this remark, Jesus said, Let dead ones bury the dead ; I call you to other duties ; go to the performance of them without delay, and others, who can be of no service in my spiritual kingdom, will bury CHAPTER VIIL 85 23 And when he was entered into a ship, his disciples followed him, 24 And, behold, there arose a great tempest in the sea, in- somuch that the ship was cov- ered with the waves : but he was asleep. 25 And his disciples came to liim, and awoke him, saying, Lord, save us : we perish. 26 And he saith unto them. Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea : and there was a great calm. the dead. The idea clearly is, Let nothing hinder you from engaging in my service without delay. The Sa- viour was not unmindful of the claims of filial duty ; but he wished to meet the spirit of delay and of excuse, wiiich this man cherished, and to bring clearly to his view the fact, that he was in danger of regarding other things as more binding than his duty to the Messiah. By comparing Luke 9 : 59, CO, we shall see that, after thus rebu- king his spiritof procrastination, Jesus commanded him to go forth and an- nounce the glad tidings of the Mes- siah's having come. Even if this man's father were at that time dead, and preparations for the funeral must be immediately made, the persons concerned in the burial would contract uncleanness for seven days. Num. 19 : 11, 12. He would naturally un- derstand the Saviour, then, as cau- tioning against delay. But perhaps the father was not dead, and only on account of his age or infirmities, it was expected that funeral services would ere long be required. Then the Saviour's remark was still more forcible. 23. A ship ; the fishing-boat. Jesus had given directions for crossing the sea of Galilee, v. 18. For a similar account of the transaction recorded in VOL I. 8 27 But the men marvelled, saying. What manner of man is this, that even the winds and the sea obey him ? 28 And when he was come to the other side, into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. 29 And, behold, they cried I out, saying. What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time ? 23—27, see Mark 4 : 36—41. Luke 8 : 22—25. 28. The other side ; that is, of the sea of Galilee. || Country of the, Ger- gesenes. In Mark 5:1, and Luke 8 : 26, we read " the country of the Gad- arenes." It is believed that the two places, Gergesa and Gadara, belonged to the same district, namely, the region east of the Jordan, and the part of that region along the sea. The event here related probably took place in the vi- cinity of the two cities ; and thus, while one of the evangelists speaks of the Gergesenes, the other two speak of the Gadarenes. || Coming out of the tombs. Tombs, among the Jews, were very spacious places ; fre- quently they were natural caverns, or caverns dug by human labor, con- taining different apartments and cells for the reception of the dead. 29. IP^hat hate tee to do with thee ? An expression frequently used among the Hebrews, implying either very strong disapprobation and indignation, or being a mild suggestion of impro- priety, according to the circumstances of the case, and the tone of voice. Here, it expresses strong indignation. Compare 2 Sam. 16: 10. John 2 : 4. II Son of God. Compare 3:17. || Be- fore the time. Compare 2 Pet. 2: 4. Jude6. Matt. 25:41. 86 MATTHEW. 30 And there was a good way off from them, a herd of many swine, feeding. 31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. 32 And he said unto them. Go. And when they were come out, they went into the herd of swine ; and, behold, the whole herd of swine ran vio- lently down a steep place into the sea, and perished in the waters. 33 And they that kept them, fled, and went their ways into the city, and told every thing, 32. Perished in the waters. This act of our Lord, while it restored to their right mind (Mark 5:15), to health and happiness, two human be- ings, issued also in the destruction of a multitude of swine. This destruc- tion, too, was permitted by our Lord. He permitted it, probably, as a vindi- cation of the divine law. Lev. 11 : 7. Whether the keepers were Jews or Gentiles, the law of God, which was the law of the land, was violated by them, tind the act of our Saviour may be vindicated on the same principles, substantially, as his act of purging the temple. John 2 : 14—17. Matt. 21 : 12, 13. 34. The whole city. This language is to be understood popularly, as meaning, great multitudes of the peo- ple went out. II Coasts; borders. They were filled with terror, and dreaded other judgments. They doubtless knew that many others besides those whose swine had been destroyed, were exposed to similar acts of divine visitation. The pres- ence of Jesus would endanger their gains. Compare Acts 19 : 24, &c. A similar account is given in Mark 5 : 1—20, and Luke 8 : 2(5—39. Mark and Luke speak of only one demoniac, and what was befallen to the possessed of the devils. 34 And, behold, the whole city came out to meet Jesus : and when they saw him, they besought him that he would depart out of their coa.sts. CHAPTER IX. AND he entered into a ship, and passed over, and came into his own city. 2 And, behold, they brought to him a man sick of the palsy, lying on a bed : and Jesus, see- ing their faith, said unto the sick of the palsy, Son, be of whose condition was exceedingly de- plorable. Matthew gives the addition- al notice that there were two. The account given of these men cannot well be explained, without ascribing their affliction, in some respects, to the influence of evil spirits. Notice, here, 1. The power of Christ. How readily he relieved these distressed men ! 2. The gratitude of at least one of these men. See Mark 5: 18—20. Luke 8 : 38, 39. 3. The blindness of the inhabitants to their best interests. Compare Matt. 6 : 23. Jonah 2 : 8. CHAPTER IX. 1. ^ ship. The same boat, proba- bly, in which he had crossed over to the eastern side of the sea. || His own city; Capernaum, which he had se- lected as the place of his residence. See on 4 : 13. 2. Palsy. See on 4 : 24. || Seeing their faith. The extraordinary man- ner in which they displayed their confidence in the ability of Jesus is minutely detailed in Mark 2: 3, 4, and Luke 5: 18,19, \\Son: a term CHAPTER IX. 87 ^ood cheer ; thy sins be for- given thee. 3 And, behold, certain of the scribes said within them- selves, This man blasphemeth. 4 And Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts? 5 For whether is easier to say, Thy sins be forgiven thee ; or to say, Arise, and walk 1 of affectionate address. || Tkij sins be forgiven thee. The word he was for- merly used with the same signification as the word arc. The Saviour, though he, of course, perceived the object for which this paralytic was placed before him, yet did not immediately speak of his disorder. He doubtless perceived evidence of penitence ; and the man was in distress of mind, as well as of body. He therefore first gave him as- surance that his sins were pardoned. 3. Scribes. By comparing Luke 5 : 17, it will appear that there were present Pharisees and doctors of the law, that is, scribes (see Introduc- ToiiY Explanations, HI. 4.), from Galilee, Judea, and Jerusalem. |1 Blas- pkemeth. This word primarily signi- fies to reproach, to speak calumny ; here it has the meaning, irreverently to arrogate to one's self what is the prerogative of God. The scribes thus accused him of irreverence and im- piety in pronouncing this man's sins forgiven. 5. Whether ; that is, which of these two things. 11 Is easier. Is more within the compass of my authority. The question implied, that the one, as well as the other, pertained to him as the Messiah. Though no other person could pretend, in respect to himself, that power to work miracles was equivalent to authority to pronounce the forgiveness of sins, yet the ca.se was different in regard to the Mes- siah. He was himself essentially different from other messengers of God ; and his power of working mira- 6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the pal sy,) Arise, take up thy bed, and go unto thine house. 7 And he arose, and depart- ed to his house. 8 But when the multitude saw it, they marvelled, and glo- rified God, which had given such power unto men. cles was different from the power possessed by others. See Matt. 10:1. He could empower his disciples to work miracles in his name. G. Having thus asserted his claim to the authority of pronouncing the for- giveness of sins, he proceeded miracu- lously to heal the sick man, as an at- testation of the propriety of his claim. The Son of man ; the Messiah. See 8 : 20. II Power on earth ; the right, the authority, even while he is on earth. || Take up thy bed. Beds, among the Jews, were materially different from ours. Beds supported by posts were not in use ; beds, or mattresses, being placed upon the floor. The poor frequently made use of skins, merely, for lying upon. We should come near to the right notion of the bed, if we thought of a mere coverlet spread on the floor. It could easily be taken up and conveyed away. 8. Glorified; praised God, spoke of him in grateful and adoring terms. II Unto men. They knew not the whole character of Jesus ; and as he was a man, and was not recognized by them as having also higher attributes, they would naturally speak of men having such authority. For the paral- lel account of this transaction, see Mark 2: 3—12. Luke 5: 17—26. Observe, 1. Suppliants for divine mercy often receive greater blessings than they had sought, v. 2. 2. The forgiveness of sins is a just '^round of i'^" v 2. MATTHEW. 9 And as Jesus passed forth from thence, he saw 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 sin- ners came and sat down with him and his disciples. 3. What encouragement we have to confide in the power and mercy of the Saviour ! Compare Acts 5 : 31. 9. Mattheto ; the author of this Gospel. In Luke 5 : 27, he is named Levi ; and in Mark 2:14, Levi, son of AJ'pheus. It was not unusual among the Jews for a person to have more names than one. See 10 : 2, 3. || Re- ceipt of custom; house where taxes were paid. Matthew was a pub- lican (10: 3), that is, tax or rev- enue collector (see Introductory Explanations, III. 5), and was in his place of business. \\ Follow me ; become my constant attendant, spo- ken with reference to his being here- after an apostle. Matthew and Mark mention that the call was obeyed. Luke (5 : 28) mentions the additional circumstance, that Matthew left all, that is, all other matters. Matthew had, doubtless, before this formed an acquaintance with Jesus. His obe- dience to the call was not performed in ignorance. This example of prompt obedience, it is scarcely necessary to add, is worthy of hearty imitation. 10. Sat at meat; reclined at the table, as was the custom when taking meals. The modesty of Matthew is here worthy of particular notice ; for, by comparing Luke 5 : 29, we learn that the entertainment at which Jesus was present, was given by Matthew himself in his own house. It was no part of Matthew's object, in his Gos- pel, to obtain credit for himself; he wished to preserve the remarkable in- structions of his Master, occasioned by this circumstance ; and if it should 11 And when the Pharisees saw it. they said unt(5 his disci- ples, Why eateth your Master with publicans and sinners'? 12 But when Jesus heard that, he said unto them, They that be whole need not a phy- sician, but they that are sick. 13 But go ye and learn what that meaneth, I will have mer- cy, and not sacrifice : for I am ever be known that Matthew himself gave the entertainment, the informa- tion must come from another quarter. Matthew's object in this entertain- ment, doubtless, was to give his friends an opportunity of acquaintance and conversation with Jesus, as well as to show respect to Jesus. || Sinners ; persons regarded as vicious. They seem, however, to have been seeking religious instruction. 11. Why eateth, &c. Jesus had associated with persons with whom the Pharisees judged it unsuitable that a religious teacher should associate. They thought rather of the dignity of a teacher, than of the usefulness of his office, and regarded Jesus as acting altogether against his professed character. 12. Jesus vindicated himself by drawing an illustration from the con- duct of physicians. Their employ- ment is, to prescribe for the sick, not for those who are in health ; and they are judged to be in their proper occu- pation when they are attending on the sick. So Jesus, who came in behalf of sinful men, was in his proper sphere when among sinful men, endeavoring to instruct and reform them. With whom should he be, but with those who needed, and who felt they need- ed, his instructions.' He was a phy- sician for the soul ; and souls in a state of moral disease were the prop- er objects of his care. They that be ichole; they that are in health. 13. He proceeded to rebuke the unkind spirit which the scribes and Pharisees cherished, and which led them to overlook, as beneath their CHAPTER IX. 89 not come to call the righteous, uut sinners to repentance. 14 Then came to him the disciples of John, saying, Why do we and the Pharisees last oft, but thy disciples fast not 1 notice, the ignorant and vicious ; and, at the same time, further vindicated his own conduct, as being a manifes- tation of mercy and solicitude for the welfare of the wretched. For this purpose, he referred to what is writ- ten in Hosea 6:6, as showing that God has more pleasure in a merciful temper manifested by men, than in a scrupulous regard to external perform- ances. I loiU have mercy; not, 1 will exercise mercy, but / choose mercy. II jjnd not sacrifice. This is spoken comparatively. I choose mercy rath- er than sacrifices ; I prefer a merciful spirit to sacrifices. Under the old dispensation, sacrifices were appoint- ed, and were therefore a part of obe- dience, and as such were acceptable to God ; but the external offering of sacrifices, in itself considered, was of no regard, when compared with a merciful disposition. || The righteous. The idea of the Saviour would here be more readily apprehended, if the word the were omitted. I am not come to call righteous beings, but sin- ful beings. The Saviour's mission was in behalf of sinners, not in behalf of righteous beings, who need not repentance nor redemption. Conse- quently, sinful beings are the very ones with whom he should associate, in order to do them good, and to ac- complish the design of his mission. He thus took the Pharisees on their own ground. They objected, that he associated with sinners. He replied, It was in behalf of sinners that I came. For corresponding passages, see Mark 2: 15—17. Luke 5: 30—32. The Pharisees regarded themselves (see Luke 18: 11, 12) as righteous; if they, then, as being righteous in their own esteem, felt not that they needed repentance, and could obtain no bene- fit from the Saviour, they surely 8* 15 And Jesus said unto them, Can the children of the bride- chamber mourn, as long as the bridegroom is with them? but the days will come when the brideorroom shall be taken from ought not to find fault with him for helping those who manifestly needed his aid. 14. The disciples of John; that is, John the Baptist, who was at this time, probably, in prison. See Luke 3 : 19, 20. According to Luke 5 : 33, the persons who came to our Lord with the question in this verse, were the same as those with whom he had just been conversing; from Mark 2: 18, we should gather, that these per- sons and some of John's disciples proposed the question. Such was, doubtless, the fact ; and thus Matthew and Luke are easily reconciled. || Fast oft. Frequent fastings were enjoined, both public and private, by the Phari- sees. See Luke 18: 12. It is proba- ble that John's disciples also imitated this practice ; and at the time here spoken of, they felt themselves in much affliction on account of the im- prisonment of their master, and, doubt- less, fasted with reference to that affliction. The disciples of Jesus, it was perceived, did not practise such observances. This being so different from what was accounted a very neces- sary part of piety, a question respect- ing it was proposed to Jesus. 15. Jesus replied to this inquiry by presenting three illustrations, which would show the unsuitableness, to his disciples, of fasting at the present time. Bride-charnber ; the chamber where the nuptial bed was. || Chil- dren of the bride-chamber ; the word children is here used in a manner similar to that in which it is used in 8:12; that is, as indicating some particular relation. In the present instance, the phrase means, those who were particularly occupied in refer- ence to a wedding, as the friends of the bridegroom and the bride. They corresponded, somewhat, to those who, 90 MATTHEW. them, and then shall they fast. 16 No man putteth a piece of new cloth unto an old gar- ment ; for that which is put in to fill it up taketh from the garment, and the rent is made worse. 17 Neither do men put new wine into old bottles; else the bottles break, and the wine run- neth out, and the bottles perish : at modern weddings, attend upon the person to be married, and are some- times called bridemen ; only their services were far more extensive. Among other matters, they accom- panied the bridegroom when he went to bring home the bride, in order to celebrate the nuptials. The question, then, of the Saviour, amounts to this, — Can you expect there will be mourning on a nuptial occasion? Would mourning be congruous at a wedding? || The bridegroom shall be taken from them. Jesus had com- pared himself to a bridegroom, and his disciples to the friends of the bridegroom. Continuing the lan- guage of the illustration, instead of adopting plain language, he said, the bridegroom, that is, himself, would be removed ; and then, through sor- row of heart, in their changed cir- cumstances, the friends of the bride- groom, his disciples, would fast. 16. The same idea, namely, the unsuitableness of fasting to his disci- ples, is expressed by another illustra- tion. Keic cloth. The word new here signifies not fulled, not having been finished by the fuller. Cloth not fulled would be unsuitable to patch a garment with. || That which is put in tofillit up ; the patch, jj Taketh from the garment. Cloth not fulled will shrink, and, consequently, if patched into an old garment, will tear it. There is an unfitness between a gar- ment which has been worn, and cloth not yet fulled ; they cannot be used together. So in the case of his disci- ples. Such were their circumstances. but they put new wine into new bottles, and both are preserved. 18 AVhile he spake these things unto them, behold, there came a certain ruler, and wor- shipped him, saying, My daugh- ter is even now dead : but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and fol- lowed him, and so did his disci- ples. that fasting, which was a sign of sor row, would be unsuitable. 17. By a third illustration, he en forced the same idea. J^ew rcine ; wine not yet fermented. || Old bot- tles. Bottles were anciently made of the skins of animals. || The bottles break. Being made of skins, they would, when they were old, become dry, and incapable of swelling as the new wine would ferment. They would then burst, and both the wine would be lost,and the leather bottles be ruined. But unfermented wine must be put into fresh skin bottles ; so that the bottles may swell as the wine fer- ments. As there was this unsuita- bleness between new wine and old bottles, so was there an unsuitable- ness between the circumstances of the disciples and fasting. Compare the parallel passages in Luke 5 : 33 — 39. Mark 2 : 18—22. Luke records an additional remark (5 : 39) , which is of the same import as those we have considered. 18. ^ certain ruler. From Mark 5 : 22, and Luke 8 : 41, we learn that his name was Jairus ; and that he was a ruler of the synagogue. This offi- cer was a person who presided over the assembly, and who not only kept order, but also invited readers and speakers. See Acts 13:15. IVor- shipjycd ; paid special respect. Com- pare Mark 5:22, and Luke 8:41 II Is even now dead; is just at the point of death. Compare Mark 5: 23, 35, and Luke 8 : 49. She was so low when Jairus left the house, that he might speak of her as just gone. CHAPTER lA. 01 20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment : 21 For she said within her- self. If I may but touch his garment, I shall be whole. 22 But Jesus turned him about ; and when he saw her, he said. Daughter, be of good 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 20. While on the way to the ruler's house, another interesting event oc- curred. Hem of his garment. The garment was the mantle ; and around the borders of this, the Mosaic law required that there should be fringes. Num. 15 : 38. The fringes are meant by the word hem. 21. I shall he whole; 1 shall be healed. 22. Daughter ; a term of kind ad- dress, like the word son in the second verse. \\ Thy faith; thy confidence in my power and benevolence. Mark 5: 24—34, and Luke 8 : 43—48, give a very particular and interesting ac- count of this case. We may notice here how accept- able to the Saviour was the manifesta- tion of affectionate reliance on him. So, in regard to our being pardoned and saved, if we feel we are guilty and unworthy, and give up ourselves to him, he will accept us. 23. Ruler; the same as is men- tioned in verse 18. |1 Minstrels ; musicians. The occurrence of death in a family, in the East, was attended with many outward manifestations of sorrow. The females, for several days successively, indulged in loud cries of distress. Persons also attended at the house for the purpose of chanting, in mournful strains, the excellences of the deceased. There were also employed, on such occasions, pro- the minstrels and the people making a noise, 24 He said unto them. Give place ; for the maid is not dead, but sleepeth. And they laughed him to scorn. 25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 And the fame hereof went abroad into all that land. 27 And when Jesus departed thence, two blind men followed him, crying, and saying. Thou son of David, have mercy on us. fessed musicians and singers. It is in reference to such a custom, that Jeremiah speaks, 9 : 17 — 21 ; and Amos, 5: 16. \i^ Making a noi.fe. Reference is had here to the tumul- tuous expressions of grief made by the relatives and friends of the fami- ly, as was customary. Compare Mark 5 : 38, and Luke 8 : 52. 24. Is not dead, but sleepeth. The Saviour meant to convey the idea, that her death was peculiarly only a sleep, as he was about to restore her to life. It was customary to express the idea of death by the term sleep. See John 11: 11, 13. 1 Thess. 4 : 13. Dan. 12 : 2. The present instance of death might well be called sleeping. The people, however, knew that the child was really dead. See Luke 8 : 53. II Laughed him to scorn ; derided him, laughed at him in a scornful manner. 25. He went in ; that is, to the room where the corpse was. Mark relates (5 : 40), that he took with him the father and the mother of the child, and them that were with him ; name- ly, the three disciples, Peter, James, and John. See Mark 5 : 37. Com- pare, as parallel passages, Mark 5 : 38 —43. Luke 8 : 49—56. 26. Fame ; report. || All that land ; all that region of the country. 27. Son of David; another term for Messiah. The Messiah was to be MATTHEW. 28 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 your faith, be it unto you. 30 And their eyes were open- ed : and Jesus straitly charged them, saying. See that no man know it. 31 But they, when they were departed, spread abroad his fame in all that country. 32 As they went out, behold, they brought to him a dumb man possessed with a devil. 33 And when the devil was cast out, the dumb spake : and a descendant of David. See Matt. 22 : 42. 12 : 23. 29. According to your faith; your confidence in me. 30. Straitly ; strictly. The reason why Jesus charged them not to make known what he had done, might have been to prevent unseasonable ex- citement in respect to himself. He had performed several miracles that day ; and the people might easily be induced to take rash measures in seeking honor for him, and demand- ing for him some great dignity. They had very erroneous notions respect- ing the nature of his office ; and re- garding him rather in the light of one who was to establish a great temporal dominion, their feelings, at times, bore too much resemblance to those of the populace in certain countries, when they fill the air with shouts of '* Long live the king." Compare John 6 : 15. 33. In Israel. See on 8: 10. 34 . The prince of the devils ; Satan , Beelzebub. See Matt. 12 : 24. 25 : 41. 35. Compare with 4 : 23. the multitudes marvelled, saying It was never so seen in Israel. 34 But the Pharisees said, He casteth out devils through the prince of the devils. 35 And Jesus went about all the cities and villages, teaching in their synagogues, and preach- ing the gospel of the king- dom, and healing every sickness and every disease among the people. 36 But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad as sheep having no shep- herd. 37 Then saith he unto his dis- ciples, The harvest truly is plen- teous, but the laborers are few : 36. By the expressive image of sheep without a shepherd, Jesus rep- resented the moral and religious condition of the Jewish people in his time. How wearied, and roving hith- er and thither without obtaining sat- isfaction, and how uncomfortable in every respect, would such sheep be, especially in Oriental countries, where the flocks occupied so much the care and attention of their owners ! So the Jewish people had no suitable re- ligious teachers, none to care sincere- ly for them, and to lead them in the right way. Multitudes of them were disheartened, dispirited wanderers. Fainted; were exhausted, in a state of distress. || Scattered abroad ; not properly gathered together under suit- able spiritual guides. They did not present the appearance of a carefully attended to and well taught commu- nity. For a similar description of the people's state, see Matt. 11 : 28. For an intimation respecting the unsuita- ble character of their religious teach- ers, see Luke 11 : 46. Matt. 23 : 3, 4. 37. The harvest truly is plenteous ; there are multitudes needing instruc- CHAPTER X. 93 3S Pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest. CHAPTER X. AND when he had called unto him his twelve dis- ciples, he gave them power lion, and ready to receive it. j] La- borers; suitable teachers of divine truth. 38. The Lord of the harvest; God, whose is the world and the fulness thereof. The language of these two verses occurs in Luke 10 : 2, in con- nection with our Lord's sending out the seventy evangelists. The same thought was doubtless more than once expres.sed. Remarks. 1. The importance of confidence in the power and love of Christ, is strikingly exhibited in this chapter, vs. 2, 22, 23, 29. 2. The instructions and miracles of Jesus were convincing, except to those who were unwilling to be con- vinced. Their determined opposition led them to refer his works to any power rather than the true one. v. 34. 3. Jesus was full of mercy, v. 36. 4. Ministers ought to be laborers, like their Master. John 4 : 34. 5. We must look to God for an increase of Christian teachers, v. 38. 6. The religion of the gospel is a spiritual religion. It imposes no out- ward ceremonies incongruous with times and circumstances, vs. 14 — 17. CHAPTER X. 1. His ticelve disciples. These had been selected before, and had enjoyed the benefit of much intimacy with their Lord, and much instruction from him. See Mark 3:14. By refer- ence to Luke 6 : 12 — 17, it appears that he selected his twelve disciples, or rather completed the selection, on the morning of the day when he de- livered the sermon on the mount, and against unclean spirits, to cast them out, and to heal all man- ner of sickness and all manner of disease. 2 Now the names of the twelve apostles are these : The first, Simon, who is called Pe- ter, and Andrew his broth- er : James the son of Zebedee, after having spent the night in prayer to God. There are in that discourse, as has been already intimated, several parts more adapted to the apostles than to the multitude. Matthew, be- ing now about to relate the instruc- tions, or the charge, of Jesus to the twelve, merely hints that twelve had been selected, whom Jesus was now specially commissioning. || Unclean spirits — to cast them out. We should not expect such an expression, on such an occasion and in such a con- nection as this, unless evil spirits had in reality exerted a malign influence in some cases of affliction. 2, Apostles. This term is appro- priated to the twelve here mentioned. In its primary meaning, it signifies persons sent forth. It is like our word missionaries. \\ The first; not in dig- nity, as having preeminence over the others. See Luke 22 : 24—26. Matt. 23 : 8—12. According to Matt. 4:18, 21, it appears that Peter and Andrew, James and John, were called the ear- liest to attend constantly on the Sa- viour, with reference to becoming his public servants. It was natural, then, that in a list of the apostles' names, these should be mentioned first. II Peter. See on John 1 : 42. || James. In the next verse is mentioned anoth- er James, son of Alpheus. These are sometimes distinguished by the lat- ter's being called James the Less, he being younger than the other. The death of James the Greater, the broth- er of John, is mentioned in Acts 12: 2. The other James is probably the author of the Epistle bearing his name, and is mentioned also in Gal, 1: 19. 2:9. Acts 15: 13. 12- 17 Matt. 13 : 55. 94 MATTHEW. and John his brother; 3 Philip, and Bartholomew: Thomas, and Matthew the pub- lican ; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus ; 4 Simon the Canaanite, and 3. Bartholomcio ; supposed to be the same as Nathanael. He may have had the two names, Nathanael and Bartholomew, that is, according to the derivation of the word, 5071 of Tolmai. Compare John 1 : 46. 21 : 2. In this last passage, Nathanael seems to be included among the twelve dis- ciples. II Thomas; also called Didy- mus. See John 21 : 2. The name Didymus, in Greek, signifies twin, as does the name Thomas, in the lan- guage most commonly spoken by our Lord and his apostles. || Matthew the publican. Compare 9:9. || Leb- beus. Besides being also named Thaddeus, he is called by Luke (6 : 16), Judas. 4. The Canaanite. This word would be more correctly spelled Cananife. It does not signify an inhabitant of Ca- naan. Luke (6 : 15. Acts ] : 13) calls this person Simon ZeJotes. The word Zelotes enables us to understand the word which Matthew has employed. The two words are of the same signi- fication ; the one used by Luke being a Greek word, the other a Hebrew or Chaldaic word, expressed in Greek letters. In the age of Christ and the apostles, there was an extensive asso- ciation of private individuals, who undertook to maintain the purity of the national religion by inflicting punishment, without the form of trial, on all who should violate the institu- tions which they held sacred. They declared themselves impelled by a more than human zeal. The exam- ple of Phinehas, perhaps, confirmed them in their purposes. Num. 25 : 6 — 15. The word ZeJotes (zealot) designates a member of this associa- tion ; and Simon was probably once connected with it. Now, the word Cananite, traced to its Hebrew origin, Judas Iscarit)t, who also be- trayed him. 5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: also signifies a zealot. || Judas Is- cariot. The word Iscariot is be- lieved to be a Greek expression of two Hebrew words, which signify Man of Kerioth. In Joshua 15 : 25, mention is made of a town of this name. ]| Betrayed him. See Matt. 26 : 14—16, 25, 46—50. For a similar list of the apostles' names, see Mark 3 : 16 — 19, and Luke 6: 14 — 16. The lists agree, except that Luke calls the one Judas, who is named by the others Lebbeus or Thaddeus. Doubtless, these several names be- longed to the same individual ; such a practice being usual among the Jews. It is observable, that Matthew has mentioned these names in couples. If we examine Mark 6 : 7, we shall see that Jesus sent them forth " by two and two ; " probably in the same manner as Matthew has recorded their names. 5. By a comparison of the Saviour's instructions to the disciples, as re- corded by Matthew, with the record which Mark (6:8—11) and Luke (9 : 3 — 5) have made, it will be seen that Matthew's account is much more full. Mark and Luke appear to have preserved scarcely any thing more than what related to the mission im- mediately to be performed ; while the instructions recorded by Matthew are more extensive, and were appli- cable to the whole course of their apostleship. The Gentiles ; other peo- ple than the Jcavs. || Samaritans. The central part of Palestine, called Samaria, was inhabited by the Sa- maritans. They were not properly Jews, though they sustained a peculiar relation to the Jews. After the death of Solomon, the kingdom of the He- brews was divided into two parts ; ten tribes forming the kingdom of CHAPTER X, ?5 6 But go rather to the lost sheep of the house of Israel. 7 And as ye go, preach, saying, The kingdom of heaven is at hand. 8 Heal the sick, cleanse the lepers, raise the dead, cast out Israel, under Jeroboam, and the two tribes, Judah and Benjamin, forming the kingdom of Judah, under Reho- boam. Wlien the kingdom of Israel was subdued by the Assyrians, the greater part of the people were car- ried away into different provinces of the Assyrian empire, and a mixed collection of people were introduced into the country of Israel. These united with the remnant of the for- mer inhabitants ; and thus the com- munity of Samaritans was formed. Various circumstances conspired to excite hostility between the Jews and the Samaritans ; and in the time of our Saviour there was no friendly in- tercourse between them. See John 4 : 9. Though our Lord, as appears by the 4th chapter of John, was kind- ly received among some of them on a certain occasion, yet as they were not, properly speaking, Jews, the time had not yet come to spread among them the new religion. It was to the Jews this new dispensa- tion primarily belonged ; as to them it had for so long been an object of promise. 6. House of Israel; the Jews. 2: 20. II Lost sheep. Compare 9 : 36. 7. Preach; proclaim, announce. II Kingdom of heaven. Compare 3 : 2. 8. Lepers. See 8:2. |1 Cast out devils. V. 1 ; also 8 : 16. || Freely ; gratuitously, without pay. You re- ceived not your miraculous power by- purchase ; make it not a means of gain. Benevolently, gratuitously, im- part to others, since you hive gratui- tously received. 9. 10. They were directed to in- dulge no anxiety as to their subsist- ence and protection, and to consume no time in making preparations for their journey. Gold, — silver, — brass; that is, money. |1 Scrip ; travelling- devils : freely ye have received, freely give. 9 Provide neither gold, nor silver, nor brass, in your purses, 10 Nor scrip for your jour- ney, neither two coats, neither shoes, nor yet staves : for the bag for carrying provisions. Travel- lers, among the Jews, carried pro- visions with them. Their inns were not, like ours, provided with needful food for companies of people. || Two coats. The principal articles of ordi- nary dress were a coat, or tunic, which was the inside garment ; and a mantle, or robe. Such, doubtless, were the chief articles of dress which the apos- tles had on, when Jesus was addressing them ; he told them not to be solicitous about having more clothing, not to occupy their time in making prepara- tion for their journey, nor to encum- ber themselves with wearing-apparel, which might be needless, or which might be inappropriate to their cir- cumstances. Sometimes, two tunics were worn ; the outer one, a more costly article than the inner. But to provide themselves with a second tunic, would consume time, and might make an impression of their belonging to a class of society in which they had not been accustomed to move. Thus, though they were going on a journey among comparative strangers, they were to go habited as they then were, and as they ordinarily were. Had their appearance been materially dif- ferent, and had they gone on their mission with any uncommon outward preparation, with any thing adapted to attract attention, an erroneous impres- sion might have been made concerning the character of their office, and the erroneous impression already existing concerning the Messiah might have been deepened. But such a course was pursued as would best prepare the people to learn that the Messiah's work had respect to the heart and to the eternal world. \\ Neither shoes ; that is, no other shoes than what you have on. The instructions, as given by Mark, say (6:9), Be shod with DO MATTHEW. workman is worthy of his meat. 11 And into whatsoever city or town ye shall enter, in- quire who in it is worthy ; and sandals. Take the sandals, or shoes, you have on ; care not to provide another pair. There was probably no difference, in meaning, between the word which is translated shoes, and that which is translated sandals. If there was a difference, as some have maintained, and the shoes were a more costly article than the sandals, then there was an additional reason for prohibiting the shoes, on account of the moderate circumstances of the apostles and of their Master, and in order to prevent an erroneous impres- sion by any approach to splendid ap- pearance. \\JVor yet staves; that is, no other staves than what you now have. Mark (6: 8) mentions that one sla fw^s permitted. Luke (9 : 3) mentions the staff as not to be taken. The circumstances of the case show how the sacred writers, on this occa- sion, are to be understood. For in Mark (6:8), and Luke r9 : 3), a gen- eral direction is given, that the apos- tles " should take nothing for their journey;" that is, they should make no special preparation for their jour- ney; they should not furnish them- selves with any additional articles of wearing-apparel ; but such as they had at the time, they might take. If they had a covering for the feet, they might wear it ; but if not, they were not to spend time in procuring shoes ; if any one of them had a staff, or if each had a staff, he might take it; but those that had none, let them go without. The various particulars mentioned, then, are merely the filling up of the general expression, Make no prepara- tions for your journey, but go just as you are. || Worthy of his meat ; that is, of his sustenance. Thus the Sa- viour led his apostles to an entire trust in the providence of God, and gave them an intimation that they would meet, in many instances, with a kind reception, and that by those there abide till ye go thence. 12 And when ye come into a house, salute it. 13 And if the house be wor- thy, let your peace come upon who should welcome them, as the Messiah's heralds, their wants would be freely supplied. There was no need of their embarrassing themselves with a variety of articles, as they might on an ordinary journey. They were going forth as messengers of the Mes- siah ; they might trust in God, that all their wants would be supplied, and no time need be occupied, and no perplexity endured, and no ex- pense incurred, in preparing for their mission. 11. Worthy; deserving of your con- fidence, pious, well-disposed. Com- pare Luke 7: 4, 5. Acts 10: 1, 2. II There abide ; that is, in the house of such a person, partaking of his hospi- tality. II Thence; out of the city or town. On a similar occasion, name- ly, when Jesus was sending forth the seventy disciples, he said (Luke 10 : 7), Go not from house to house. To abide in the same house, and share the hospitalities of the same person, would show contentment and grati- tude, and would more comport with the object for which they were sent, than to be perpetually changing their place of temporary abode. 12. House. This word is here to be taken as equivalent to family, or as containing the additional idea of the family which dwelt in the house. II Salute it ; that is, the family. Among the Jews, the expressions used at salu- tation and at parting, were of a more serious character than those which prevail among us. They implied that the person who employed them prayed for a blessing on the other. See on 5 : 47. Compare Judges 19 : 20. Ruth 2:4. Ps. 129:8. 13. The house ; the family. || Wor- thy; of suitable character to receive the blessings implied in your saluta- tion, well-disposed, and ready to wel- come your message. || Your peace , the blessings invoked ir your saluta- CHAPTER X. 97 it : but if it be not worthy, let your peace return to you. 14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city. 16 Behold, I send you forth tion. The form of salutation most usual was, Peace be to thee. |1 Let your peace come ; a familiar way of' expressing, It shall come ; that is, The blessing you have invoked shall rest upon that family. The, same thought is expressed in the future tense, in Luke 10: 6. \^ Let 'your peace return to you ; the blessing you have invoked shall not rest upon the family ; your good wishes will not be accomplished, but will return to yourselves void, so far as that family is concerned. 14. Shake off the dust of your feet; as an expression of disapprobation, and of having no fellowship with persons thus disposed. The Jews felt them- selves defiled by the very dust of a heathen city, while their own soil they regarded as holy. As a Jew, then, would express his separation from Gentiles, and his disapprobation of their wickedness, by shaking off the dust which he might have contracted, so the apostles were to express their separation, in feelings and conduct, from those who refused to give a wel- come reception to their message. Mark (6 : 11) adds the expression, *' for a testimony against them ; " that is, Thus you will bear testimony to the criminality of their conduct. For a specimen of complying with this di- rection, see Acts 13 : 50, 51. A simi- lar instance also occurs in Acts 18 : 6. 15. Sodom and Gomorrah. See Gen. 13 : 13. 18 : 20, 21, 32. 19 : 24, 25. VOL. I. 9 as sheep in the midst of wolves : be ye therefore wise as serpents, and harmless as doves. 17 But beware of men : for they will deliver you up to the councils, and they will scourge you in their synagogues ; 18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. 19 But when they deliver you up, take no thought how or 16. While some would give the apostles a welcome reception, others, and those not a few, would cherish towards them feelings of malignity. 17. The councils ; that is, tribunals, courts of justice. Some will accuse you and arraign you for trial. || Scourge you in their sijnagogues. The pun- ishment of scourging was allowed by the laws of Moses, and the number ot stripes was not to exceed forty. See Deut. 25: 2, 3. The more recent Jews, in order to be sure of not ex- ceeding this number, fixed the limit at thirty-nine. 2 Cor. 11: 24. This punishment was inflicted in the syna- gogues. See Matt. 23 : 34. Acts 22 : 19. 26:11. 18. Governors; the Roman rulers of the provinces ; such as Pilate (Matt. 27 : 2) ; Felix and Festus (Acts 23 : 24. 24 : 27). II Kings ; either such as the Roman emperors (Acts 25: 10 — 12), or the dependent and merely nominal kings, that is, tetrarchs. in Palestine (Acts 12: 1. 25: 24, 26). || Against them and the Gentiles ; or, as the pas- sage might be rendered, to them and the Gentiles. By being arraigned, an opportunity would be afforded for pub- licly defending the Messiah's cause, and making widely known among the Gentiles the principles of the new religion. Such, for instance, was the case with Paul, as related in Acts 17: 19—34. Compare, also, Phil. 1: 12, 13. 19. Take no thought; be not soli- citous. 98 MATTHEW. what ye shall speak; for it shall be given you in that same hour what ye shall speak. 20 For it is not ye that speak, but the Spirit of your Father which speaketh in you. 21 And the brother shall de- liver up the brother to death, and the father the child : and the children shall rise up against their parents, and cause them 21. In these trying circumstances, their nearest connections would even become hostile to them on account of their persevering attachment to the Messiah. Rise up; as witnesses and opponents. 22. Hated of all men; very gener- ally disregarded and abused. In these circumstances, how important that they should keep in view the end ; the end of their sufferings and the end of life, and the reward to which their labors and sufferings were tend- ing, if they adhered faithfully to their Master ! In many instances, their sufferings would end only with their lives. A perseverance through all sufferings, even till death, would be necessary. |1 Saved; from the dis- pleasure of God and from condemna- tion. In the trying circumstances in which tiie apostles would be placed, the temptation to apostasy might sometimes be very strong; but they were to keep in view the bright pros- pects of another life, and to be sus- tained by the hope of salvation. 23. Flee ye into another. Contend not with persecutors, nor unreasonably urge your claims on those who oppose. Waste no time in fruitless endeavors to get an advantage over them, but pass aAvay to another city. || Have gone over ; that is, in order to instruct the people and maintain the cause of your Master. A mere passing through the cities would not be sufficient ; but time must be occupied in making known and explaining the object of the Messiah. And when once re- pulsed from a city, tliey ought not to be put to death. 22 And ye shall be hated of all men for my name's sake ; but he that endureth to the end shall be saved. 23 But when they persecute you in this city, flee ye into another : for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. entirely to abandon the design of making known the gospel there, but to return at a favorable time. Thus they were to go over the cities ; and they would have too much occasion to flee from city to city. || Till the Son of man be come. There is some difficulty in deciding the precise mean- ing of this expression, as here used. But as the instructions in the context refer to a period subsequent to the death of Jesus, rather than to the im- mediate mission before the apostles, it is most probable that the Saviour refers to his coming, by divine providence, for the destruction of Jerusalem and the dissolution of the Jewish state. This great event took place between thirty and forty years after the time when these instructions were deliv- ered. The Roman army besieged and took Jerusalem, and the Jews, as a na- tion, lost their existence. To this event a similar expression refers in other places. Matt. 16: 28. Mark 9:1. Luke 9 : 27. The Saviour, then, was cau- tioning his disciples to lose no time in prosecuting their mission. In fact, they had no time to lose ; soon the Son of man was to come for the de- struction of the nation; and before this event should occur, the tidings of the Messiah, and the urging of the claims of Jesus, and the explanation of his objects, were to be distinctly communicated to the nation. And there was not too much time for ac- complishing these things, before he would come in judgment upon the nation. The territory, though small, was filled with cities and villages CHAPTER X. 24 1 he disciple is not above kis master, nor the servant above his lord. 25 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 Beelzebub, how much more shall they call them of his household ? 26 Fear them not, therefore : for there is nothing covered, from some they would be repelled, and they must go back again at a fa- vorable opportunity. In all they must spend some time. And to gain a lodgment for the gospel would not be a short work. 24. Jesus proceeded to caution them against any vain expectations that might arise as to their message being universally received, and respect being universally paid to them. The disciple is not above his master. They knew how their Master had often been treated, and they must not calculate upon better treatment. 25. Beelzebub. This was originally the name of a heathen god, worshipped in Ekron among the Philistines (see 2 Kings 1:2), which was afterwards ascribed by the Jews, on account of their abhorrence of idolatry, to Satan. See Luke 11 : 15. It meant, originally, Lord of flies, as it was esteemed the office of this deity to protect his worshippers from the gnats and flies with which their region abounded. The word was sometimes written Beelzebul ; the original mean- ing of which latter word was, either Lord of the dwelling, that is, of evil spirits ; or Lord of the dunghill. In the mouth of a Jew, it was a most op- probrious epithet. 26. Fear them not. However much they might be abused and maligned, they ought not to be disheartened, nor induced to retire from their work. \\ For there is nothing covered, &c. This seems to have been a proverbial that shall not be revealed ; and hid, that shall not be known. 27 What I tell you in dark- ness, that speak ye in light: and what ye hear in the ear, that preach ye upon the house- tops. 28 And fear not them which kill the body, but are not able to kill the soul : but rather fear him which is able to destroy both soul and body in hell. saying, the purport of which was, Truth will not always be covered up; it will be displayed, and its claims and honors vindicated. The time is coming, when, the truth respecting my object, and respecting your char- acter and teaching as my apostles, will be brought to light, and justice will be done both to my cause and to you. Though you ma}^ row be as- sailed with most opprobrious epithets, yet desist not from your purpose, for, by and by, the hidden truth respect- ing my religion will be gloriously made known. The encouragement thus furnished related both to the gradual development of the excel- lence of Christianity, as it has been unfolding itself in successive ages, and to the disclosures which will be made in connection with the day of judgment. See 1 Cor. 4 : 5. 27. Hence the apostles were pub- licly to proclaim what Jesus had taught them in private. Preach ye; proclaim. |j House-tops. The roofs of houses in the East were not fash- ioned like ours, but were nearly flat, were surrounded with a balustrade, and were often resorted to on public occasions. To proclaim on the house- top, then, would mean to proclaim openly. 28 — 31. The apostles were cau- tioned in general not to indulge the fear of man, but to let a salutary fear of God's displeasure, and a confidence in his care, dwell in them. || Jlfar- thins^. The word thus translated 100 MATTHEW. 29 Are not two sparrows sold for a farthing ? and one of them shall not fall on the ground without your Father. 30 But the very hairs of your head are all numbered. 31 Fear ye not therefore; ye are of more value than many sparrows. 32 Whosoever, therefore, shall confess me before men, him will I confess also before my Father which is in heaven. 33 But whosoever shall de- ny me before men, him will I was the name of a brass coin equal to a cent and a half of our money. il Without your Father ; without his tnowledge or will. 32. 33. Having thus inculcated the fear of God, and affectionate confi- dence in his care, Jesus next pointed out the result of a firm adherence to his cause on the one hand, and of re- nouncing him on the other ; thus, by various arguments, strengthening the purposes of his apostles against the dangers and allurements which would beset them. Confess me; acknowl- edge me in the character which I claim, as the Messiah. || Him will I confess also; him will I acknowledge in the character which he professes, as a follower of the Messiah. 33. Deny me; refuse to acknowl- edge me as the Messiah. || Will J also deny ; refuse to acknowledge as my follower. 34. The Saviour wished to prepare his apostles for all the circumstances which would attend them as his her- alds. They must, then, not be disap- pointed if commotion should be ex- cited by the proclaiming of his doc- trines, and if those who might be sup- posed to cherish hearty union with one another should rather be at variance. Come to send peace. The Saviour was not here speaking of the design for which he came, but only of some results that would attend the prose- cution of his design. We often speak also deny before my Father which is in heaven. 34 Think not that I am come to send peace on earth • I came not to send peace, but a sword. 35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. 36 And a man's foes shall be they of his own household. 37 He that loveth father or mother more than me, is not in the same manner : A missionary, we say, went to such a place to die. 11 A stcord ; an emblem of contention. II I came not to send peace, hit a sword , as a result of my coming, and occa- sioned by my coming, there will be contention. Those who refuse to re- ceive my doctrine will cherish un- friendly feelings towards tliose who do receive it. How often has this been the case even in Christian lands ! In families where harmony reigned, but where religion was not possessed by any member, it has often hap- pened, when a parent or a child has become religious, the other members of the family have felt as if a separa- tion had taken place, and they have permitted unfriendly feelings to pre- dominate. This, however, is not the design, nor the direct tendency of religion. It is rather a manifestation of the improper feelings of impenitent persons towards religion, or towards those who possess it. Such conse- quences are not to be ascribed to re- ligion, but to sin. 35, 36. These verses contain the same idea as the preceding, more particularly detailed. 37. Since, now, there would be this commotion in families, and some members of families might come to cherish hostility towards other mem- bers, who should receive the teaching of the apostles, it was necessary to know and to teach, that a supreme CHAPTER X. iOl worthy of me : and he that lov- eth son or daughter more than me, is not worthy of me. 38 And he that taketh not his cross, and followeth after me, is not worthy of me. S9 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, love to their Master was required — a love which would be superior to any earthly attachment. He was to be loved more than one's father, or moth- er, or son, or daughter. Worthy of me ; fit to be a follower of me. Com- pare Luke 14 . 26, 27. Matt. 19 : 29. 38. Taketh his cross. The cross was an instrument of most ignomini- ous and painful death. A person condemned to the cross was also com- pelled to carry the cross on which he was to be crucified, through the streets, to the place of e.xecution. The idea of the Saviour, then, is this : He that is not prepared to endure the greatest ignominy and suffering which may be connected with follow- ing me ; he that is not prepared even to die iu a most ignominious and painful manner, rather than renounce me, — is not in a fit condition to be my disciple. Such was the spirit which Jesus himself manifested in regard to his great work. His example was to be followed. A person not disposed to follow this example could not be his disciple. 39. Findeth his life; preserveth, saveth his life, by renouncing me, II Shall lose it ; shall lose it in the high- est sense, that is, for eternity ; shall lose his soul. The word here translated life has also the meaning of soul ; and it is here used with reference to its twofold signification. If a man saves his life on earth by yielding to the temptations which may urge him to renounce the Messiah, he yet will lose it in eternity ; that is, he will lose his soul. 11 Loseth his life; that is, "yn earth, jj Shall find it; shall save it receiveth me; and/he that re- ceiveth me, receiveth him that sent me. 41 He that receiveth a proph- et in the name of a prophet, shall receive a prophet's* re* ward ; and he that receiveth a righteous man in the name of a righteous man, shall receive a riorhteous man's reward. in eternity ; that is, shall save his soul. The preserving- of life by renouncing the Messiah, would be followed by the loss of the soul ; the losing of life in consequence of adherence to him, would be followed by the salvation of the soul. 40. After hearing of the distresses for which they must hold themselves prepared, it would be consoling to know, that by some, they and their teaching would be kindly received; and that those who gave them a wel- come reception would be acknowl- edged as receiving the Messiah, and receiving God, who sent him. 41. A prophet; a divinely-author- ized religious teacher. |1 In the name of a prophet ; as a prophet. 1| A prophet's reioard ; a corresponding reward ; a distinguished reward, an- swering to the assistance he had thus furnished to the Lord's am- bassador in fulfilling his office, j] In the name of a righteous 7nan ; as a righteous, pious man. |j Righteous man's reicard ; a corresponding re- ward, an ample recompense, suitable for deeds which were helpful to pious men, and which were performed on account of their pious character and engagements. A difference is inti- mated between the reward for receiv- ing a religious teacher [a prophet], and the reward for receiving a right- eous man of private life. The reason, doubtless, is, because a teacher was a more important person, and receiving a teacher in a hospitable manner, while the spirit of persecution was cherished abroad, might expose a per- son to greater difficulty than receiving 103 MATTHEW. 42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wis^lose his reward. CHAPTER XL AND it came to pass, when Jesus had made an end of commanding his twelve disci- ples, he departed thence, to a pious man who was in private life ; just as, during a war, and in danger- ous circumstances, to receive and assist an officer of the army would entitle a person to a greater reward than to receive and assist a mere pri- vate soldier. 42. These little ones ; disciples, as appears from the following expression, in the name of a disciple. Teachers among the Jews were called Rabbi, or Rob ; the radical meaning of which word is great. As the teacher was thus called great, his scholars, or dis- ciples, standing in a contrasted rela- tion to him, were called small, or little ones. Thus this phrase, little ones, came to be synonymous with the word disciples, whether the teach- er claimed or did not claim the title Rabbi. Jesus was not unfrequently addressed with this title, though he never claimed it. The principle on which such acts of kindness towards the Saviour's apostles and followers would be followed with an ample recompense, is clearly exhibited in Matt. 25 : 40. Topics for Reflection, suggested by this chapter. 1. How great the guilt and the dan- ger of neglecting the gospel ! v. 15. 2. Over how great opposition has Christianity triumphed! vs. 16 — 25, 34—36. 3. While we are in the path of duty, we may cheerfully resign our- selves and the vindication of our char- acter to God. v. 26. teach and to preach in their cities 2 Now when John had heara in the prison the works of Christ, he sent two of his dis- ciples, 3 And said unto him, Art thou he that should come, or do we look for another ? 4 Jesus answered and said unto them, Go and show John again those things which ye do hear and see : 4. God is to be regarded rather than men. v. 28. Compare Acts 4 * 19. 5 : 29. 5. There will be a rich recompense for serving Christ, v. 32. 6. Christ ought to be loved and obeyed rather than the nearest earth- ly relatives, vs. 37, 38. 7. How kind a notice will be taken of attentions paid to the Saviour's followers !.vs. 40 — 42. CHAPTER XI. 1. Their cities; cities of the people of that region. The apostles, also, in obedience to the instructions, w^ent forth. See Mark 6 : 12. Luke 9 : 6. These same evangelists also mention the return of the twelve from their mission. Mark 6 : 30, 31 . Luke 9 : 10. 2. John; the Baptist. [| In the prison. In the 14th chapter, Matthew relates the circumstance of John's having been thrown into prison. The prison is said to have been in the town of Machaerus, in the south pari of Perea, the region east of the Jor- dan. 3. He that should come; that is, the Messiah, so called, as having been so long predicted and so ardent- ly desired. John 11 : 27. || Jinother ; another person as the Messiah. 4. Ye do hear and see. From Luke (7 : 21) we learn that at this very time, Jesus was performing miracu- lous deeds. To what they thus saw, and to what they heard others relate CHAPTER XL 103 5 The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised concerning him, Jesus referred them for an answer to their inquiry. 5. The -poor; those who are in lowly and afflicted circumstances. There is also connected with this meaning of the word the idea of meekness and humility, as these traits of character seem to comport more with such outward circumstances than with wealth and distinction. Allusion is here had to Isa. 61 : 1, where the word meek is used, sub- stantially the same in the original as the word poor. |I Have the gospel preached to them. The word gospel signifies good tidings ; and the idea here is, that the lowly and distressed have been kindly regarded, and are favored with the announcement of promised blessings. Compare Is. 61: 1. Not only was this in accordance with prophecy respecting the Messiah, but it also constituted a striking differ- ence between Jesus and all the teach- ers of his day. They thought mostly of the privileges and dignities per- taining to their office, while the im- mortal beings for whose welfare they ought to have been anxious, were neglected. They sought popularity and the favor of the rich. On the contrary, Jesus, as it was predict- ed of the Messiah, was not seeking his own glory, but was conferring real and needed blessings on others, and was especially mindful of the poor and humble who felt their need of spiritual mercies. 6. Offended. The word offend in the Bible has a different signification from that which it bears in ordinary conversation. See on Matt. 5 : 29. It here means led, or induced, to com- mit sin. Ij In me ; in respect to me. So different was Jesus from the ordi- nary expectations of the people re- specting the Messiah, and so different was much of his conduct from the ex- pectations of his real friends, that they Blight be in danger of suspecting they up, and the poor have the gos- pel preached to them. 6 And blessed is Ac, whoso- ever shall not be offended in me. had indulged in mistake concerning his being the Messiah, and thus be exposed to the temptation of renoun- cing him in a sinful manner. Blessed is he (said the Saviour)* who endures steadfastly in his attachment to me as the Messiah, however different my appearance and my movements may be from what he had anticipated. Look at my works, as the evidence of my being the Messiah. Observe : The character and works of Jesus are substantial proofs of his being the Messiah, the Saviour of the world. But why should John send such a message to Jesus ? By examining John 3:25, 26, and Matt. 9 : 14, it would seem that some of John's dis- ciples were still attached to him in a way which implied not a perfectly right view of the relation which Jesus sustained to him ; that they were even somewhat jealous for the honor of their Master. John also, doubtless, knew that his public official work was done (see John 3 : 30), and was desirous that his disciples should be prepared to coincide entirely with the disciples of Jesus, and become a com- ponent part of their company. As preparatory to such a result, and as confirming their minds in the belief of the Messiahship of Jesus, he may have taken this step. In this trans- action, too, God may have had the additional purpose of fortifying the mind of John himself, and of prevent- ing any disheartening surmises from arising in his mind. He had been for some time shut up in prison, cut off from intercourse with society ; his mind was in danger of being warped, and of looking at things on the dark side ; and it was not impossible, though he had had such signal mani- festations of Jesus' being the Mes- siah, and had so oflen and so publicly declared him to be the Messiah, thai 104 MATTHEW. 7 And, as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wil- derness to see? a reed shaken with the wind ? 8 But what went ye out for to see? a man clothed in soft raiment? Behold, they that wear soft clothing are in kings' houses. 9 But what went ye out for in some gloomy moment the distress- ing apprehension should arise that the Messiah was yet to come. 7. Jesus took occasion to speak highly in commendation of John, as an inspired religious teacher, and the forerunner of the Messiah. It was as such that he was distinguished ; and he was a man by no means to be un- dervalued. Into the wilderness. Com- pare 3:5. ^A reed shaken with the toind? a light, inconstant man, wor- thy of little regard as to his character and his opinions. 8. Clothed in soft raiment? deli- cate, costly garments ; a man of wealth and luxury. Compare 3:4. 9. A prophet? This word is appli- cable not only to one who foretold future events, but to one also who came forward as a religious teach- er ; one who was especially com- missioned as the Lord's servant for instructing men. |1 More than aproph- et; one greater than an ordinary prophet. 10. The reason why John was to be accounted greater than any proph- et that had preceded him is here given. He was the forerunner of the Messiah. None of the prophets had enjoyed such a distinction. Of ichom it is written; Mai. 3: 1. The words are here quoted according to their sense, not with perfect exactness as to the language. In Malachi, they foretell the Messiah's times more generally ; the Saviour makes a more particular tpplication to himself For explain- to see ? a prophet ? yea, I say unto you, and more than a prophet. 10 For this is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. 11 Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: ing the imagery of these words, see on 3: 3. 11. A greater than John the Baptist. By comparing the parallel passage in Luke 7 : 28, we shall see that Jesus was speaking of John as a prophet, or a divinely-commissioned religious teacher. It was as a prophet, that he was greater than all others ; no proph- et was greater than he. No one sus- tained so intimate a relation to the Messiah. The coming of the Mes- siah was a grand object of expecta- tion and hope; many prophets and kings desired to see his day, but they saw it not. To John, however, was given the signal honor of being his forerunner, of baptizing him, and of pointing him out to the people as him that teas to come. He was thus in immediate connection with the Messiah as to time and as to office, preparing the way before him. j] He that is least ; as the word greater, in this verse, refers to the word prophet, which is implied (see Luke 7 : 28), so here the same idea is intended — he that is a very inferior prophet, or re- ligious teacher. || In the kingdom of heaven; the Messiah's dispensation on earth, called the reign of God, or of heaven. See on 3:2. || Greater than he ; a greater religious teacher i because he enjoys immensely greater advantages than John, being taught by the Messiah himself, either per- sonally or by his authorized servants. Observe : How great is the privi- lege, and consequently the responsi- CHAPTER XL 105 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 bility, of enjoying the gospel ! so full is it of information and of salutary influences. Compare 10 : 15. 11 : 21 —24. Heb. 4:1,2. In the above passage, reference is not made to the moi-al worth of John, as compared with others either pre- ceding him or subsequent to him. It is in his official capacity, and in respect to his knowledge of the new dispensation, that he is compared with those who preceded, and those who were to follow him. For the corresponding passage, see Luke 7 : 12. Kingdom of heaven. See pre- ceding verse. 1| Suffereth violence; not an injurious, hostile violence, but a violent, that is, earnest, rushing to seek its privileges. Reference is made to the excitement which existed in the mass of the community, lead- ing them out in multitudes to John and to Jesus. See Matt. 3:5. 4 : 23—25. 8:1. 9:36. \\Tke violent; those who are eager to seize upon the bless- ings of the new dispensation. II Take it by force ; seize upon it with avidi- ty, rush forward eagerly to claim its privileges. Compare Luke 16 : 16. The people in general had indeed very incorrect notions respecting the character of the Messiah's reign ; still, as he had been the object of their hopes so long, they listened with ea- gerness to the announcement of his approach, and were ready to be im- pelled in any direction that would give them the hope of enjoying the blessings of the Messiah's reign. The rulers and the Pharisees became al- most immediately hostile to Jesus, and at last persuaded the multitude to act with them. But however jeal- ous the great men of the nation were, and however ready to oppose, even from the beginning, yet the common kingdom of heaven suffereth violence, and the violent take it by force. 13 For all the prophets and the law prophesied until John. people became immediately favorably impressed towards Jesus as well as towards John, though they had not right notions respecting the spiritual nature of his mission. See Luke 7 : 29, 30. Remark. This expression, the vio- lent take it by force, has been some- times abused, as encouraging violent bodily excitement in seeking for par- don and salvation. To such a kind of violence the Saviour made no al- lusion ; but to the deep interest which pervaded the minds of the communi- ty, when the announcement of the Messiah's approach was made, and when John gave instruction so ap- propriate to the condition and neces- sities of the people. Violent bodily excitement, though it may, in some instances, be connected with genuine religious feeling, is more often, there is reason to fear, connected with such religious feeling as wholly vanishes, and is therefore proved to be unsound (see Matt. 13: 23), or such feeling as does not lie very deep in the soul, and as may issue in that fluctuating sort of religious character which is inconsistent with stability and useful- ness. Religion must dwell in the soul. The sup-pressed sob and the concealed tear are far more certain indications of suitable religious feel- ing than any unnatural exercises of the body, or any loud expressions either of grief or of joy. Without any such exercises, the soul may be shaken to its very centre by a sense of its guilt and danger. Such a sense of guilt and danger will indeed make a person earnest in striving (Luke 13 : 24) for salvation ; but it will be an earnestness of soul. 13. The -prophets and the law. The Jews divided the books of the Old i06 MATTHEW. 14 And if ye will receive it, this is Elias, which was for to come. ' 15 He that hath ears to hear, let him hear. 16 But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, 17 And saying, We have Testament into three classes — the law, that is, the Pentateuch, the prophets, and the Psalms. See Luke 24 : 44. Sometimes the whole were embraced under the term the law and the ■prophets. As this phrase expressed the books of the Old Testament, it was also equivalent to our expression Old Testament dispensation. Such is its meaning here. \\ Prophesied; performed their office, kept in view, by prophecy, the new dispensation. The Old Testament Scriptures con- tained the revelation of the Lord's will, and of his purpose to send the Messiah. || Until John. When John appeared, the time of fulfilment com- menced, and a new order of things Degan to be introduced. His coming was the starting point of the Messi- ah's dispensation. 14. Elias. Compare Mai. 4 : 5. Ellas is the same as Elijah, only the name is expressed in Greek letters. Tlie powers of the Hebrew language and of the Greek are different, and such an alteration in the manner of sounding the name was necessary. In Luke 1 : 17, we see the reason why the name Elijah was a suitable one for John the Baptist. Compare Matt. 17 : 10—13. Mark 9 : 11—13. 1 6. This generation ; the people of this time. They had enjoyed signal advantages of a religious nature, but they had not derived from them that spiritual benefit which might reason- ably have been expected. || Markets ; places of public resort. H Fellows; eomp anions. 17 Piped unto you; played music piped unto you, and ye have not danced ; we have mourned unto you, and ye have not lamented. 18 For John came neither eating nor drinking ; and they say, He hath a devil. 19 The Son of man came eating and drinking ; and they say, Behold a man gluttonous, and a wine-bibber, a friend of in merry strains. || Mourned unto you; employed mournful strains. The Saviour pictured to the people a com- pany of capricious children, who would not comply with the wishes of their playmates, but were disposed to be contrary and obstinate. When cheerful music was played, like that becoming a wedding, they sullenly refused to dance ; and when, in order to accommodate their unwillingness to be merry, mournful music was played, like that becoming a funeral, they in like manner would not re- spond to it; so that, whatever was done, they were not pleased, but were finding fault. Similar to the dispo- sition manifested by such children, was the disposition of many, in the time of Jesus, towards John and him- self. 18. JVeither eating nor drinking. Compare Luke 7 : 33. He came liv- ing in a manner different from the ordinary one as to food (Matt. 3 : 4), peculiarly abstemious and austere in his habits, and adapted to make the impression, that he was peculiarly holy and devoted to the service of God, Ij He hath a devil. Instead of tracing his mode of life to its real cause, it was ascribed by many to a demoniacal influence. Thus they were not pleased with John. 19. The Son of man ; the Messiah, Jesus himself. || Eating and drink- ing (compare Luke 7 : 34) ; living as people in general lived, having no outward peculiarities. Nor did this please them. From this conformity to the prevalent customs as to food, CHAPTER XL 107 publicans and sinners. But Wisdom is justified of her chil- dren. 20 Then began he to up- braid the cities wherein most of his mighty works were done, because they repented not : they drew objections. Thus the ca- pricious disposition manifested by the children in the case supposed, was displayed also by the people of that age towards John and Jesus. But though many exhibited this capricious, un- toward disposition, there were not wanting others who were disposed to do justice to the claims of the Mes- siah and his forerunner. |1 Wisdom is justified of her children. This ap- pears to have been a proverbial say- ing, amounting to the declaration, that righteousness will be vindicated by its true friends, however it may fail of vindication from others. 1| Wis- dom; true goodness, as well as dis- cretion. \\Is jtistified; is vindicated, is treated in a just manner. || Of her children. The children of Wisdom are the possessors, the followers of Wis- dom, who know how to appreciate her. Such perceive the worth of Wisdom, and treat her accordingly. The word of has here the meaning of the word hy. The claims of John and of Jesus would receive ample justice from those who could rightly appreciate their claims and evidence. If the representation here made by the Saviour respecting the people of that generation should appear in- consistent with what has been said on the 12th verse, let it be considered, that though, from the long-cherished expectation of the Messiah's coming, the announcement of his having come was eagerly received, and there was a great rushing of the people to hail the new reign of heaven, yet, when it was perceived that a new religion was introduced, and that the Saviour was aiming to effect reformation of heart among the people, and not to produce civil and worldly changes, there was by no means a welcome 21 Woe unto thee, Chora- zin! woe unto thee, Bethsaida ! for if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. reception of him by the mass of the nation. 21. Chorazin; a city of Galilee, in the vicinity of the sea of Galilee. 11 Bethsaida; another city of Galilee, near the sea. 1| Tyre and Sidon ; the two principal cities of Phenicia, on the north-western coast of Palestine. Tyre was the seat of immense wealth and power. Its inhabitants are rep- resented in the Old Testament as abounding in pride and luxury, and all sorts of vice. Judgments were denounced against them in conse- quence of their idolatry and wicked- ness. The destruction of Tyre by Nebuchadnezzar was foretold. Is. 23. Ezek.26— 28. 29:18. After the destruction by Nebuchadnezzar, the city was again built on a neighboring island; but Alexander the Great af- terwards took it, and it never recov- ered its former prosperity. Sidon was also a very distinguished city ; it is mentioned in the Old Testament as far back as the time when Pales- tine was divided by Joshua among the Israelites. Joshua 19 : 28. It was, doubtless, like Tyre, not only wealthy, but also wicked. It was subdued by Nebuchadnezzar, and af- terwards by Artaxerxes Ochus. 1| In sackcloth and ashes. Sackcloth was a coarse, dark cloth, made of goat's hair. Of this, a garment was formed like a sack, having arm-holes, and *was thrown over the body, reaching below the knees. It was worn on occasions of mourning. Jonah 3 : 5. To lie down in ashes, or to put ashes or dust on the head, was also an ac- companiment of mourning in the East. Job 2 : 8, 12. Jer. 6 : 26. Neh. 9:1. Wicked as these cities were, it might have been reasonably 108 MAITHEW. 22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judg- ment, than for you. 23 And thou, Capernaum, which art exalted unto heav- en, shalt be brought down to hell : for if the mighty works which have been done in thee had been done in Sodom, it would have remained until this day. expected, that they would not have permitted such advantages as the Jewish cities now enjoyed to be lost upon them. The Saviour used here the language of common life, in- tending to point out in a very strong manner the guilt of Chorazin and Bethsaida; just as, if we were speak- ing of a person who had abused exalted privileges, we might select, in order to show our sense of his guilt, the most wicked individual of our acquaintance, and say. Even he would have acted in a better manner ; even he could not have withstood such privileges. 22. The doom of the cities in which Jesus taught and displayed his strik- ing miracles would be far more awful than that of other cities, even the most wicked of ancient times, because their advantages were unspeakably greater, and consequently their guilt was great- er. How fearful the application of this principle to those in Christian lands who neglect the great salvation ! See Heb. 2:3. 23. Capernaum. See on Matt. 4 : 13. II Exalted unto heaven; highly distinguished by religious privileges. The Saviour made Capernaum his principal place of residence ; and em- inently were its inhabitants favored with the teaching and the miracles of Jesus. II Brought doion to hell. In this case, the words heaven and hell correspond to one another as our words high and low. As the people of Ca- pernaum were elevated on high by religious advantages, so, through a neglect and abuse of their advantages, they had exposed themselves to the 24 But I say unto you. That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. 25 At that time Jesus an- swered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto balDes. condemnation of being cast down to an exceedingly low condition of mise- ry. In the world of woe, their con- demnation would be severer than that of many others, than that even of guilty Sodom. || Sodom. See on 10: 15. 25. The thought that he had occa- sion thus to lament over many cities and many men of distinction, led the Saviour to an expression of gratitude, that others had been induced to re- ceive him as the Teacher from heaven. Answered. This word does not al- ways express in the Bible a reply to a question ; it is used to express the beginning as well as the continuance of speaking. 1| Thou hast hid these things ; that is, the instructions which Jesus was habitually imparting. By carefully examining the Scriptures, it will be rendered clear, that such an acknowledgment of God's agency is by no means inconsistent with an ac- knowledgment of Satan's influence upon men's minds, or with the exist- ence of an evil disposition in them- selves, and a cherishing of that dispo- sition, as leading them to neglect their religious advantages, and to reject the gospel. Compare what is said on Matt. 6: 13; also Ps. 105: 25. The expression is equivalent to what we should mean by saying, Thou hast permitted these things to be hidden. II The loise and prudent; those wlio account themselves and are regarded by others as wise and discerning (com- pare 1 Cor. 1: 26—29), and who really are sagacious and prudent on ordinary topics ; those who are dis- posed to place much reliance upon their own judgment and skill. || Babes^ CHAPTER XI. 109 26 Even so, Father : for so it seemed good in thy sight. 27 All things are delivered unto me of my Father ; and no man knoweth the Son but the Father; neither knoweth any the opposite of the preceding terms ; those who are conscious of ignorance, and of needing divine instruction and guidance ; the humble, who, sensible of iheir own weakness and incompe- tency, are willing to be taught and to obey instructions from heaven. || Hast revealed; made known, that is, through the teaching to which they listen. The wise and prudent, through an undue self-estimation, failed to regard the instructions of the great Teacher; not feeling their need of such instruc- tions, and not relishing them, they haoghtily turned away, and God per- mitted them to follow their own way- ward inclinations, and, through the pride of their hearts, to remain blind to the glorious truths revealed by the Messiah. While, on the other hand, to those who felt their ignorance, and ingenuously acknowledged their need of instruction, God imparted the re- quisite knowledge. Compare Ps. 25 : 9, 14. Is. 5 : 21. The sentiment here delivered by the Saviour, Dr. Watts has happily expressed in the follow- ing lines : — " There was an hour when Christ rejoiced, And spoke his joy in words of praise : — ' Father, I thanic thee, mighty God, Lord of the earth, and heavens, and seas. ' I thank thy sovereign power and love. That crowns my doctrine with success ; And makes the babes in knowledge learn The heights, and breadths, and lengths of grace. ' But all this glory lies concealed From men of prudence and of wit; The prince of darkness blinds their eyes, And their own pride resists the light. ' Father, 'tis thus, because thy will Chose and ordained it should be so ; 'Tis thy delight to abase the proud. And lay the haughly scorner low.' " One word as to the form of ex- pression. The simple fact, that those VOL. I. 10 man the Father, save the Son, and he to whomsoever the Sou will reveal him. 2S Come unto me, all ye that labor and are heavy laden, and I will give you rest. who were called wise and prudent failed to discover the glory of the Sa- viour's truths, was not the ground of the Saviour's grateful expression ; but he gave thanks that, though such per- sons welcomed not the benefit, yet others were made partakers of the di- vine illumination and bounty. For a similar manner of speaking, which clearly shows how to understand this verse, see Rom. 6 : 17. In this pas- sage from the Epistle to the Romans, the apostle gives thanks, not that the Romans had been the servants of sin, but because, having formerly been such, they now had received the truth in the love of it. 27. All things are delivered unto me. Jesus, as the Messiah, as the Me- diator, was invested with all authority in regard to the new dispensation, so as to be *'head over all things to the church." II JVo man; no one, whether in heaven or on earth, || Knoiceth the Son; has a thorough knowledge of the character and plans of the Messiah, and of the glorious result which he will effect. || To tchomsoevcr the Son will reveal him. The Messiah is the great Teacher ; to him only is it co.npe- tent to disclose fully the character of the Most High, and his purposes in regard to the salvation of men. The greatness of the scheme of human salvation is here clearly intimated (see also 1 Pet. 1 : 12), and the perfect union of design between the Fathet and the Son. Our need of divine il- lumination is plainly exhibited. 28. Come unto me. As being the great Teacher, and the head of the new dispensation of religion, and beholding the people misled by their religious guides, he invited them, oppressed l.-jr the burden of ceremonies and tradi- tions, destitute of true ease of con- science, to himself, as the one who 110 MATTHEW. 29 Take my yoke upon you, and learn of me ; for I am meek and lowly in heart : and ye shall find rest unto your souls. 30 For my yoke is easy, and my burden is light. CHAPTER XH. AT that time Jesus went on the Sabbath-day through could give adequate consolation under all tkeir sorrows, and who would wel- come all, in every age, that might feel themselves oppressed by ignorance, sin, and trouble. 29, 30. Take my yoke, &c. A yoke is an emblem of subjection. The idea then is, Submit yourselves to me, and become my disciples. || / am meek — and ye shall find rest. How different from the scribes and Pharisees ! See 23:4. Luke 11: 46. Reflections. 1. How abundant is the evidence that Jesus was the Messiah, the true Saviour ! v. 5. In every subsequent age, the practical influence of his religion has added immensely to the evidence. 2. How great was the honor be- stowed on John the Baptist, though he was destitute of worldly splendor, and was so carelessly condemned to death ! vs. 9—11. 3. Let us beware of disesteeming the gospel, because it makes no pre- tensions to external greatness, v. C. 4. Avoid a captious spirit in regard to religion and to its ministers, v. IG— 19. 5. Though we may not be defiled with the sins of Sodom, yet we ma}' be i-n danger of an unspeakably awful condemnation, vs. 20 — 24. 6. The spirit of humble docility will be blessed. Let us beware of a self- confident spirit. V. 25. 7. Hov/ suitable, that we trust to the teaching of our Lord Jesus Christ ! Think of his ability (v. 27) ; of his kindness and condescension (vs. 28 — 30). ir we feel ourselves oppressed by sin and -.orrow, lie welcomr-s us to the corn; and his disciples were a hungered, and began to pluck the ears of corn, and to eat. 2 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. himself, with every needed assurance of reception and favor. How differ- ent is the service of Christ from the methods which the human mind might devise for obtaining the favor of God ! how different from the bondage of heathenism, and from the observances of any false religion ! Let us, then, give the more earnest heed to Him that speaks to us from heaven. CHAPTER XH. 1. M that time; a general expres- sion, meaning, about the time when the things just spoken of occurred. II On the Sabbath-day. From the lan- guage of Luke 6 : 1 , it is generally believed that this Sabbath occurred during the festival of the passover. II Through the corn. The word corn among us is used in a very limited sense, meaning Indian corn, or maize. It is used in the Bible as equivalent to our word grain — a general term, in- cluding several varieties, as wheat, rye, barley, &c. The original might here be rendered through the sown fields, or through the fields of grain. Through such fields there were footpaths. The grain here mentioned was probably barley ; for, on the second day of the passover, which occurred in the month Nisan, or Abib, corresponding to our April, it was required that a ripe sheaf should be offered up. Lev. 23 : 4 — J 1 . The barley was ripe at that season, having been sown the preceding au- tumn. \\ A hungered; hungry. 2. That which is not Uncful to do on the Sabbath-day. In Deut. 23 : 25, permission was given to a person, who was in another's grain field, to pluck the ears ns ho passed along. It wa? CHAPTER XII. Ill 3 But he said unto them, Have ye not read what David did when he was a hungered, and they that were with him ; 4 How he entered into the house of God, and did eat the show-bread, which was not law- ful for him to eat, neither for them which were with him, not, then, because the disciples took some of the grain through which they were passing, that they were censured, but because they did it on the Sab- bath. Tlius they were accused of having violated the Sabbath. Among the Jewish rules enforced at that time, was one that forbade reaping on the Sabbath; and the plucking of the grain, and rubbing it in their hands (Luke 6: 1), the Pharisees regarded as a kind of reaping. The punish- ment for violating the Sabbath, ac- cording to the Jewish law, was death. See Ex. 35 : 2. Num. 15 : 32—36. 3. Jesus vindicated his disciples by ascribing their conduct to necessity. They were in need of food. He ap- pealed first to an incident in David's life. IVkat David did. See 1 Sam. chapter 21st. The examples of dis- tinguished pious men, recorded in the Old Testament, had much weight with the Jews. In the instance to which Jesus referred, a priest also was con- cerned ; and according to Deut. 17 : 8 — 13, the decision of a priest had )nuch authority. With this incident IK the life of David the Jews would not find fault ; and the reason which justified David would also justify the disciples. 4. The house of God; the taberna- cle, which was a movable sanctuary, prepared during the travels in the desert while the people were on the way to the promised land. Ex.25: 1—9. 36 : 1—7. The tabernacle con- tinued to be the house of worship, till Solomon built the temple. 1 Kings 5: 5, 8, 13, &c. II The shoio-bread. In Lev. 24 : 5 — 9, directions were given for baking twelve cakes, to be renewed every Sabbath, and to be but only for the priests? 5 Or have ye not read in the law, how that on the Sabbath- days the priests in the temple profane the Sabbath, and are blameless? 6 But I say unto you, That in this place is one greater than the temple. placed, with frankincense sprinkled over them, in a prescribed order, on a table in the tabernacle, which was covered with gold. Ex. 25 : 23—30. These cakes, having thus been set out before the Lord, were regarded as pe- culiarly holy, and were to be eaten by the priests only. These were the show-bread. 5. In the laic; of Moses, particu- larly the statutes which have respect to the religious services of the Sab- bath. II TJie priests in the temple pro- fane the Sabbath. The Pharisees had accused the disciples of violating the Sabbath, because, by rubbing the ears of grain, they had performed labor. Jesus reminded them, that the very law itself prescribed some labor for the priests on the Sabbath, even in the sanctuary. Num. 28: 9, 10. The sacrifices which they were required to offer, called for some labor on their part. Thus he showed, that the cir- cumstances of men are to be taken into account ; and that, in some cases, what some persons might call loor/c on the Sabbath, would not be a viola- tion of the Sabbath. 6. One greater than the temple ; possessing more authority, more right to control the conscience; one whose permission to do a thing is of more weight than any prohibition to do it which was grounded on reverence for the temple. Of course, he meant himself. This he expressed fully in the 8th verse. At this point, Mark (2 : 27) inserts an additional thought, sugg'ested by our Lord in vindication of the disci- ples ; " the Sabbath was made for man, not man for the Sabbath." That is, the Sabbath was appointed for the 112 MATTHEW. 7 But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guilt- less. 8 For the Son of man is Lord even of the Sabbath-day. 9 And when he was depart- ed thence, he went into their synagogue : 10 And behold, there was a man which had his hand with- ered. And they asked him, benefit of man ; and therefore is not of such a nature as to require man to subject himself to misery in order to observe it. Man was not created in subordination to the Sabbath, as though certain statutes concerning the Sabbath must inevitably, on all occasions, be obeyed, whether they comport, or do not comport, with man's well-being. 7. In still another way, Jesus show- ed the impropriety of the Pharisees' accusation. They had overlooked the true nature of religion, and had given an undue prominence to external ceremonies, while they neglected the kind and merciful temper which is more pleasing to God. / will have mercy ; I choose, or prefer, mercy. II X^ot sacrifice ; that is, comparatively speaking, 1 ask not for sacrifice, for external service ; I require a merciful spirit. I choose a merciful spirit rather than the offering of sacrifices. See Hosea 6 : 6. Compare also Matt. 9: 13. The Pharisees urged the ex- ternal observance of precepts, while they neglected inward piety, espe- cially the exercise of a kind and be- nevolent temper. Compare Matt. 23 : 23. Had they considered well the nature of God's requisitions, they would not have passed censure on Buch innocent acts as a man's pluck- ing a little grain on the Sabbath to appease the cravings of hunger, while passing through a field. 8. Lord of the Sabbath-day. Jesus declared his right to regulate the saying. Is it lawful to heal oi the Sabbath-days ? that they might accuse him. 11 And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath-day, will he not lay hold on it, and lift it out? 12 How much then is a man better than a sheep? Where- fore it is lawful to do well on the Sabbath-days. Sabbath, without respect to any ex- isting opinions on the subject. This was indeed taking very high ground ; but it pertained to the province of the Messiah. Compare, as parallel pas- sages, Mark 2: 23—28. Luke 6: 1—5. 9. The event next related appears, by Luke 6 : 6, to have taken place on another Sabbath. Matthew unites it in his history with the preceding, on account of the similar circumstances of the two events. 10. Withered. The condition of a limb said to be icithered, was caused by a contraction of the muscles, and was very dangerous. A person, when seized with such a contraction, was unable to alter the position of the limb which was aifected. If the hand, for instance, was extended, he was unable to draw it back ; if it was not extended, he became unable to stretch it out. It became diminished in size, and dried up. Compare 1 Kings 13: 4—6. 1| /5 it larcful to heal on the Sabbath-days? Many of the Jewish teachers contended that it was not lawful to heal on the Sab- bath, unless there was danger of death. 11,12. By the value of a man's life and happiness, compared with a sheep's, Jesus showed the utter im- propriety of the Pharisees' opinion respecting healing on the Sabbath. The Jewish teachers expressly per- mitted a person to take a sheep out of a pit on the Sabbath. || To d« CHAPTER Xn. ii;3 13 Then saith he to the man, Stretch forth thy hand. And he stretched it forth ; and it was restored whole, like as the other. 14 Then the Pharisees went out, and held a council against nim, how they might destroy him. 15 But when Jesus knew it, he withdrew himself from thence : iccll ; to perform a good, a merci- ful act. 13. Stretch forth. Such a command might seem inconsistent with wliat is stated in the note on v. 10. But He, who gave the command, could also, and did, impart the requisite muscular power. So in regard to all the com- mandments of Christ, in respect to all men, we should remember, "he giveth power to the faint, and to them that have no might he increaseth strength." Is. 40: 29. Compare, as parallel passages, Mark 3 : 1 — 6. Luke C : 6—11. SuGGKSTioNS. 1. Notice the cap- tious disposition of the Pharisees. All the Saviour's works were upright and benevolent ; yet the Pharisees were constantly inclined to find fault. 2. Let us beware of magnifying outward, and especially uncommand- ed, observances, to the neglect of in- ward piety, and the cherishing of kind and just affections. 3. Notice the benevolence of the Saviour, vs. 7, 12, 13. 4. While we ought carefully to observe the Sabbath, we ought also to remember that true piety dwells in the heart, and consists in love, humil- ity, and benevolence, as much as in outward obedience to God's com- mands. 5. The Pharisees made religion a grievous yoke. But Christ's yoke is easy. 14. The Pharisees felt themselves 10* and great multitudes followed him, and he healed them all ; 16 And charged them that they should not make him known : 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, 18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased : I overcome by the arguments of Jesus. But their hearts were not rightly affected, and they plotted his destruc- tion. Held a council; held a con- sultation. 15. Great multitudes folloiced him. The common people were better dis- posed, and were favorably affec^ted by his miracles and teaching; nor was he deterred by the evil designs of the Pharisees from prosecuting his work of mercy. 16. They should not make him known. The Pharisees had already become greatly excited against him ; and it would have been unseasonable in Jesus to have encouraged the people to spread abroad reports of new miracles. He knew what work he had to perform, and what was the best way of accomplishing it. Hence he sometimes withdrew from public observation, and forbade those who had been benefited, to speak of him publicly, lest he should excite too soon that hostility which was to cru- cify him. 17. By Esaias. See Is. 42 : 1—3. Besides the reason just hinted, the character of Christ furnished a reason for his frequently seeking retirement. He was not disposed to be conten- tious ; he \va.s not turbulent. He was remarkably gentle and kind, while yet he was carrying into effect the designs which he had formed. Hence, when it would consist with his duty to retire from the public gaze, and to spend some time in obscurity, he gladly availed himself of the privi- lege. 114 MATTHEW. will put my Spirit upon him, and he shall show judgment to the Gentiles. 19 He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. 21 And in his name shall the Gentiles trust. 22 Then was brought unto him one possessed 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 18. Show judgment ; make known that which is just; righteousness, the truth. II To the Gentiles ; to the na- tions. 19. He shall not be disposed to make a tumult. 20. Smo/cmo-^ax; a smoking wick. The wick whose flame is just expi- ring, or which has expired, but which still has a faint spark, he will not rudely quench. The whole verse is expressive of the utmost benevolence and mildness. || Till he send forth to victory ; till he advance to a victorious issue. ^Judgment; his just or righ- teous cause. He will accomplish a victory ; but not after the manner of this world. He will do it in the ex- ercise of meekness and benevolence, and Avill establish, in this way, his reign in the hearts of men. 21. In his name; in him. 1| The Gentiles ; the nations. In the pas- sage as found in Isaiah, mention is here made of '• the isles." By isles are meant remote countries, well cor- responding to Gentiles. We cannot but admire, 1. The prudence of Jesus. He "would not encourage a needless ex- citement, nor needfessly provoke op- position. amazed ; and said, Is not this the son of David ? 24 But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub, the prince of the devils. 25 And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself, is brought to desolation ; and every city or house divided against itself, shall not stand : 26 And if Satan cast out Sa- tan, he is divided against him- self; how then shall his kingdom stand? 27 And if I by Beelzebub 2, The mildness and gentleness of Christ. 3. The firm, undeviating prosecu- tion of his object, while yet he had a due regard to the circumstances of the people. 23. The son of Daxid; the Messiah, the long-expected King. 24. The Pharisees saw that the common people were ready to hail Jesus as indeed the Messiah. To prevent this, they threAv out inju- rious insinuations. Beelzebub. See on 10 : 25. 25. 26. In refuting the calumnious charge made by the Pharisees, Jesus presented several considerations. He first showed how absurd it was to make such a representation, as though Satan would fight against himself. Would Satan thus endeavor to de- stroy his own power 1 The word ho%ise here means favnly. 27. Jesus next hinted at the man- ner in which the accusation of the Pharisees would recoil upon them- selves. Their disciples (for this is the meaning of the word children, as here used) professed to cast out demons, and the Pharisees professed to believe that they did cast them out. Now, said Jesus, If you say I cast out de* CHAPTER Xll. 115 cast out dev^ils, by whom do your children cast them out? Therefore they shall be your judges. 28 But if I cast out devils by the Spirit of God, then the king- dom of God is come unto you. 29 Or else how can one en- ter into a strong man's house, and spoil his goods, except he first bind the stronor man? and mons by the aid of Beelzebub, how can you avoid the charge of your dis- ciples' casting them out by Satan's aid ? Your disciples profess (Acts ]9: 13 — 19) to cast out demons by certain ceremonies : I cast them out by a word. If I do it by Beelzebub, surely your disciples do it by no su- perior power. They shall be your judges ; by producing their case as an illustration, I show you your injustice and calumny. This was an argu- ment which would come directly to the bosoms of these men, and must have produced sensations of defeat and shame. Of course, they would not allow, that their disciples were in league with Satan ; but they could not justly avoid such a conclusion, if their charge against Jesus had been just. It is well to notice here, that the Saviour did not assert that their disciples actually cast out demons ; but as they pretended to do so, he met them on their own ground. Without debating the question, he argued from their pretensions. 'i8. He then presented the case as it really was. By the Spirit of God; by divine energy, the power of God; Luke says (11 : 20), by the finger of God. 11 Kingdom of God ; the prom- ised reign of God on earth ; the ad- ministration of the King Messiah. Jesus thus represented the expelling of demons as one of the evidences of his being truly tlie Messiah. 29. He next asserted that the fact of his truly casting out demons clearly evinced his superiority over Satan and all his hosts. There must be a conquest, before the castle of an armed man can be despoiled of its then he will spoil his house 30 He that is not with me, ia against me; and he that gath- ereth not with me, scattereth abroad. 31 Wherefore I say unto you, All manner of sin and blas- phemy shall be forgiven unto men ; but the blasphemy against the Holy Ghost shall not be for- given unto men. furniture and goods. So Satan must be overcome by superior power, in order that he may let go his captives. So far from being in league with Sa- tan, Jesus, by this illustration, repre- sented himself as having a contest with him, and obtaining a victory over him, and in this way dispossess- ing him of his prey. Spoil his goods ; seize upon his property. 30. He that, &c. The remark in this verse seems to be a proverbial saying, applicable to a variety of cases. Here, the idea is, that be- tween Jesus and Satan there is hos- tility. Christ is not on the side of Satan ; Satan is not on the side of Christ. Satan was not working for Christ ; but, instead of gathering for him, was scattering away from him that which was his due. There is utter opposition of interests between Satan and Christ. 31. Having thus shown, by the ab- surdity of the charge (vs. 25, 20) ; by the manner in which it would recoil upon themselves (v. 27) ; by the supe- riority to Satan which casting out de- mons implied (v. 29) ; by the utter opposition between himself and Satan (v. 30), — how entirely groundless was the charge made by the Pharisees, he then proceeded to point out the exceeding criminality of the charge, and the danger to which it subjected those who made it. Blasphemy. This word, in the Scriptures, is of tlie same signification as the word cahimny in ordinary use. The Pharisees had, on this occasion, used exceedingly ca- lumnious expressions against the Sa- viour ; and that with reference to his miraculous operations, which indi- U6 MATTHEW. 32 And whosoever speaketh a word against the Son of man, it shall be forgiven him : but whosoever speaketh against the cated the presence of divine power, and furnished the appropriate evi- dence of his being what he claimed to be IJ Shall be forgiven. The origi- nal language of the New Testament employs the future tense, shall be, to express what we mean by the terms may be, can be, &c. So, in this place, the idea is. All manner of sin and blasphemy may, or can, be for- given. 11 Blasphemy against the Ho- ly Ghost; calumnious expressions against the clear manifestations of the Holy Spirit's power. 32. The language of this verse is substantially the same as that of the preceding; only there is a more spe- cific mention of calumny against the Son of man (that is, the Messiah in his lowly appearance while on earth), as distinct from calumny against the Holy Spirit (that is, against the di- vine power so indubitably manifest- ed in the Messiah's works). A per- son might undervalue Jesus on ac- count of various disadvantageous cir- cumstances in which himself had been placed; and, before perceiving the fulness of evidence which he fur- nished of being the promised Messiah, might even use opprobrious expres- sions concerning him, as one pretend- ing to be what he was not. A person might do this, without possessing a deeply-seated malignity against Je- sus, without a determination to re- sist the clearest evidence, and to turn even that evidence into a ground of reproach and opposition. Such a per- son might, notwithstanding, possess a willingness to look at evidence, and to be sv/ayed by it ; he might come to repentance, and receive forgiveness. But if he had settled it in his mind, that Jesus must not be acknowledged as the Messiah, whatever evidence might be furnished ; if his heart was so obdurately set against Jesus, as to resist the clearest evidence, to reject him when he was manifestly accom- Holy Ghost, it shall not be for given him, neither in this world, neither in the world to come. panied by the power of God, and to turn into a ground of calumny even these clear manifestations of divine approbation, — what more could be done with reference to such a person .' How could there be any hope re- specting him ? He would indicate a state of heart that resisted God's chosen method, even .when that method was clearly manifested as being God's, and not only resisted it, but abusively spoke of it, and threw upon it the highest reproach. Such conduct could not be forgiven. Nj display more striking and appropriate could be made of the truth of the Messiah's claims ; and not coming to feel aright towards him, such a person could not share the benefits of his mediation. 1| JYeither in this worldj neither in the world to come ; never, as it is expressed by Mark 3 : 29 ; nei- ther in time, nor in eternity. The sin here cautioned against is indeed of a most aggravated character, pro- ceeding from a heart fixed in hostility to the Saviour, and determined to reject him even in the midst of mi- raculous evidence of the truth of his religion. Persons of tender con- sciences, under a deep impression of religious truth, sensible of their sin- fulness and ill desert, are sometimes full of gloomy apprehension that they belong to the number whose condem- nation is thus pronounced. But the fact, that they are solicitous for the favt>r of God, for the forgiveness of their sins, and that they are grieved in view of their ill desert, shows a state of the conscience that is far re- moved from the condition here allu- ded to. Rather the daring infidel, and the presumptuous atheist, and the scoffing opposer of all religion, are the persons who are in danger of the doom here denounced. But let all beware, lest, by resisting the truth and neglecting the warnings of con- science, they come to that state of CHAPTER XII. 17 33 Either make the tree good, /ind his fruit good ; or else make the tree corrupt, and his fruit ijorrupt : for the tree is known by his fruit. 34 O genetfttion of vipers! how can ye, being evil, speak good things? For out of the abundance of the heart the mouth speaketh. 35 A good man out of the good treasure of the heart, moral insensibility, or of settled hos- tility, which is inconsistent with a yielding of the heart to Christ ! 33. Jesus next presented another consideration, sui'nd to show the Pharisees the rashness and impro- priety of the charge which they had made. As a tree is known by its fruit, whether it be a good tree or a bad one, so ought they to judge respect- ing men. Make the tree good; that is, as we say, Make out the tree to be good, show it to be good; and its fruit also good. || Corrupt; that is, bad. Form a judgment according to the manifestation of character. Grant me to be good, on the ground that my actions are good, or prove me to be bad, on the ground that my ac- tions are bad. And do the same in reference to yourselves ; prove your- selves good by your good actions, or let your bad actions prove you to be bad. Bring me and bring yourselves to tliis test. Compare Matt. 7: IG —20. 34. Having fully vindicated him- self, and warned them of their dan- ger, and led them to a right method of judging, he distinctly exposed the wickedness of their characters. Gen- eration of vipers; offspring of vipers. The viper was an emblem of injuri- ousness and wickedness. The Sa- viour thus intimated that the Phar- isees were malicious and hurtful in regard to his cause. Expressions which to us have the appearance of harshness and angry excitement, would be differently understood by bringeth forth good things ; and an evil man, out of the evil treasure, bringeth forth evil things. 36 But I say unto you. That every idle word that men shall speak, they shall give account thereof in the day of judgment : 37 For by thy words thou shalt be justified, and by thy words thou shalt be con- demned. the hearers of the Saviour. Such language was more common at that time; and while it would be under stood as bitterly reproving them, and casting on them an imputation of great wickedness, it would yet not be regarded as unsuitable. || Hoto can ye. As their hearts were evil, so would be their language. Goodness was not to be expected from those who were so evil as to be deservedly called "offspring of vipers." 36. Every idle word. The word idle has here the accessory meaning, injurious, wicked. This declaration was made by our Saviour with refer- ence to the unfounded and malicious accusation brought against him by the Pharisees. The Saviour distinctly de- clared, that for such idle, wicked lan- guage they v/ould be called to account. |( In the day of judgment. 25: 31. 2 Cor. 5: 10. 37. Justified; acquitted, shown to be righteous, when brought to judg- ment. II By thy 2cords. Since the mouth speaketh out of the abundance of the heart, the words which a man utters are indicative of his real char- acter. This is a rule which will generally liold. There are indeed heartless pretensions of love and obe- dience to God, by which, however, God cannot be deceived. But, in general, the habitual language of a person gives you an index to his chararler. The manner in which the Saviour repelled the foul charge of the Phari- seeg, and the solemn language of MATTHEW 38 Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. 39 But he answered and said unto them, An evil and adul- terous generation seeketh after a sign ; and there shall no sign be given to it but the sign of the prophet Jonas : 40 For as Jonas was three days and three nights in the whale's belly; so shall the reproof and caution which he ad- dressed to them, are more fully re- ported by Matthew than by the other evangelists. Compare Mark 3 : 22 — 30. Luke 11 : 14—23. Practical Hints. 1. Let us be- w^are of prejudice and ill-will. See to what it led the Pharisees. 2. Let us seek to have our hearts right ; then our conversation and conduct will be right. 3. Let us always act as in view of the day of judgment. 38. The preceding remarks of the Saviour were adapted to bring his adversaries to very serious reflection. But instead of yielding to his views, they professed, that he had not yet given sufficient evidence of his being the Messiah. They wished for some different and special manifestation from on high. || A sign. Luke (11: 16) says, a sign from heaven; a jjoof. a token, proceeding from above, from the air, or from the clouds. 39. Adulterous, In the Old Tes- tament, the relation between God and the Jew-sh nation is represented by the relation between husband and wife. See particularly Ezek. 16, As adultery is faithlessness to marriage vows, so faithlessness to engagements entered into with God was signi- fied by the term adultery. In this place, then, the word adulter cms sig- aifies impious, faitldess towards God. Son of man be three days and three nights in the heart of the earth. 41 The men of Nineveh shall rise in judgment with this gen- eration, and shall condemn it because they repented at the preaching of Jonas ; and, be- hold, a greater than Jonas is jiere. 42 The queen of the south shall rise up in the judgment with this generation, and shall II TJiere shall no sign he given to it, that is, no other sign, or proof; no different one thax such as havo already been given. Signs had al- ready been given, adapted, both in nature and number, to the end. |1 Bui the sign of the prophet Jonas; no other sigffl but such a one as is re- corded in the history of the prophet Jonasi. 40. JoiiC.s teas three days and three niglcU\ «&c. See Jonah 1: 17. || The Sen of man shall be three days and three nights. Though our Saviour was actually in the sepulchre only from Friday afternoon to Sunday morning, yet, according to ordinary Jewish modes of speaking, he was in the sepulchre tlaree days. The Jews reckoned parts of days for whole days; and the expression day and night is only a more full manner of designating a day. If a thing took place on the third day after a certain event, they represented it as having taken place three days after that event. Compare Matt. 16: 21, with Marks : 31. 2 Chron.lO : 5, with 10: 12. Gen. 42 : 17, 18. The Saviour thus referred his cavilling foes to his resurrection as a grand evidence of his being truly the Son of God, the Messiah. See also Rom. 1: 4. 41. They repented. Jonah 3 : 5, 10- 42. The queen of the south; the queen of Sheba, an account of whose visit to Solomon is given in 1 Kinp-c CHAPTER Xn. 1). condemn it : for she came from the uttermost parts of the earth to hear the wisdom of Solomon ; and, behold, a greater than Sol- omon is here. 43 When the unclean spirit is gone out of a man, he walketh tnrough dry places, seeking rest, and findeth none. 44 Then he saith, I will re- turn into my house, from whence I came out ; and when he is come, he findeth it empty, swept, and garnished. 45 Then goeth he, and ta- keth with himself seven other spirits more wicked than him- self, and they enter in and dwell there : and the last state of that man is worse than the 10: 1 — 13. Sheba corresponded to what is called Arabia Felix, lying far south from Palestine. || The utter- most parts of the earth ; that is, from a very distant region. 43 — 45. Having thus clearly inti- mated that his hearers would have no just excuse for refusing to acknowl- edge him as the Messiah, he pro- ceeded to show that they were in signal danger of becoming worse and worse. He drew an illustration from some common opinions respecting demons, and from the manner in which the Jewish exorcists probably spoke on this subject. They pre- tended to cast out unclean spirits; and when the spirits were declared to be expelled, they were supposed to repair to barren, gloomy spots, seeking for comfort. When the per- sons out of whom it was pretended evil spirits had been expelled, ao-ain gave signs of not being effectually benefited, the exorcists would say, the spirits had come back and taken a firmer possession. Thus whai was ordinarily said in reference to demo- niacal possessions might be applied to first. Even so shall it be al- so unto this wicked genera- tion. 46 While he yet talked to the people, behold, his mother and his brethren stood with- out, desiring to speak with him. 47 Then one said unto him. Behold, thy mother and thy brethren stand without, desiring to speak with thee. 48 But he answered and said unto him that told him, Who is my mother? and who are my brethren ? 49 And he stretched forth his hand toward his disciples, and said. Behold my mother and my brethren ! the moral state of that generation. Suitable means for their spiritual welfare had been employed ; but the desired effect in its fulness was not produced, and the prospect was, they would become worse and worse. My house; the man whom the evil spirit had possessed. |I Dry places ; barren, desolate spots. || Seven other spirits. The word seven is often used as a sott of round number, as we use the word ten, signifying several, but not mean- ing to specify a precise number. As parallel to vs. 38 — 45, see Luke 11: 24—31. Remark. Let us beware of .resist- ing the impression of divine truth. It is not innocent nor harmless. To what a state of spiritual blindness and insensibility we may reduce ourselves, we cannot conceive. 46. His brethren. See on 1: 25. 49. Behold my mother and my hrethren; those towards whom X cherish affection similar to that which is usually cherished towards parents and brothers. 120 MATTHEW. 50 For whosoever shall do the will of my Father which is in heaven, the same is my broth- er, and sister, and mother. CHAPTER XIII. THE same day went Jesus out of the house, and sat by the sea-side. 2 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. 3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow : 4 And when he sowed, some seeds fell by the way-side, and the fowls came and devoured them up. 5 Some fell upon stony places, where they had not much earth ; and forthwith they sprung up. 50. The sa/me is my mother, &c. ; is regarded by me with peculiar affec- tion ; an affection similar, as to the interest which it leads me to feel in him, to that which one feels for the nearest relatives. Compare Mark 3 : 31—35. r.ake 8 : 19—21, Notice, in vs. 46—50, 1. The Sa- viour's devotion to his official work, and his delight in it. 2. His kind regard for those who wish to serve God, and the honor connected with being his dis- ciples. 3. His supreme regard to the glory of God. Are we securing for ourselves this deep interest in our welfare on the part of the Saviour ? because they had no deepness of earth : 6 And when the sun was up, they were scorched : and be- cause they had no root, they withered away. 7 And some fell among thorns; and the thorns sprung up, and choked them. 8 But other fell into good ground, and brought forth fruit, some a hundred fold, some sixty fold, some thirty fold. 9 Who hath ears to hear, let him hear. 10 And the disciples came, and said unto him. Why speakest thou unto them in parables? 11 He answered and said unto them, Because it is given unto you to know the mys- teries of the kingdom of heav- en, but to them it is not given. CHAPTER Xni. I. The sea-side; the shore of the sea of Galilee. 3. Parables ; illustrations, short nar- ratives, framed for explaining and en- forcing some important truth. 8. Hvndred fold. The increase here represented occurred in various productions. Compare Gen. 26 : 12. The Saviour intended to show the various and abundant measures of spiritual good drawn from religious instruction. II. Mysteries. This word some- times means, in respect to religion, doctrines or things incomprehensible. Here, however, it means, things not yet disclosed, truths respecting which instruction had not yet been received ; as it were, the interior truths of the I new religion. || Tlie kingdom of \ CHAPTER Xm. 121 12 For whosoever hath, to him shall be given, and he shall have more abundance : but whosoever hath not, from him shall be taken away even that he hath. 13 Therefore speak I to them in parables ; because they, see- ing, see not ; and hearing, they heaven. See on 3:2. The Saviour intimated, that while the disciples enjoyed better advantages, and re- ceived more light respecting the new dispensation, the people were not yet in a suitable condition to have all these truths plainly set before them. Many of the great truths of the new religion must be gradually brought to their minds, and tor a time be veiled under the cover of illustrations and comparisons. 1| It is not given; not now given, not yet given. V2. For 2chosoever hath, &c. For it is a general rule in the government of God, that a person who already has advantages, and makes a good use of them, will find an increase of ad- vantages and of benefit ; while, on the contrary, if a person has not ad- vantages, or has very few, it is not easy for him to add to his stores, and he is in great danger of losing even what he has. To illustrate the thought, it may be observed, that a rich man is in the best condition to become yet richer ; a poor man, instead of in- creasing his means, is more in danger of losing what he has. The disciples were in the condition of men having advantages and having begun to reap benefit from them ; so that they might go on and increase ; the mass of the people were in the condition of men destitute of advantages, or who, being in the midst of advantages, do not know it, and do not know how to turn them to account, and thus are in danger of losing them. 13. Tkrrefore ; on account of the people's state, tlieir not being in that condition of mind necessary for an improvement of signal advantages ; on account of their not being in a suitable vor.. 1. 11 hear not, neither do they under- stand. 14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive : 15 For this people's heart state to receive a full disclosure of the great truths relating to the new dis- pensation. This thought is more fully expressed in the next words. II Because they, seeing, see not. These words, and the rest of the verse, ex- plain the word therefore. Though they are in favorable advantages for seeing, yet they see not; they are spiritually blind ; and the exhibition of religious truth must be adapted to their intellectual and moral state. The full blaze of truth would over- power them : it must come to them covered with the veil of a parable. II Hearing, &c. Though they hear, they do not understand. They are dull of apprehension. 14. fn them; in their case, in re- spect to them. II Is fulfilled the prophecy of Esaias; the declaration of Isaiah (6: 9, 10) is strictly appli- cable to them. The language now quoted was originally used with refer- ence to those to whom Isaiah was sent; but the declarations were equally ap- plicable to the people in the time of Jesus. 11 By hearing ye shall hear ; a form of expression which indicates intensity. Instead of the word shall, the word will would more exactly express the thought ; thus, Ye will indeed hear, but ye will not under- stand. II Seeing ye shall see ; ye will indeed see, but you will not per- ceive. 15. For this people's heart — ears — eijes. These various expressions strongly indicate dulness of apprehen- sion and insensibility in respect to re- ligious truth. II Lest. The original expression, thus rendered, is frequent- ly used to indicate not the design for which a thing is done, or permitted, 122 MATTHEW. is waxed gross, and tlidr ears are dull of hearing, and their eyes they have closed ; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted^ and I should heal them. 16 But blessed are your eyes, but a restdt. or consequence of that thing. In order to express correctly the real thought of the original, some modification of the language in this verse is necessary , in conformity to the remark just made ; thus, '• This peo- ple's heart is waxed gross," &c., so that they v;ill not see with their eyes, nor hear with their ears, nor under- stand with their heart, nor be con- verted [turned from their evil ways], nor will I heal them [that is, deliver them from their miserable state, and make them happy]. Such being the moral condition of the people, kindness and wisdom re- quired that their Teacher should con- descend to their low estate, and adapt his manner of instruction to their capacities. Through the influence of false teachers during many gen- erations, the people had sadly degen- erated, and had contracted a multitude of religious errors. The method of instruction by parables was peculiarly adapted to their state. It was inter- esting, and would excite attention, and many of the similes would be long remembered, and their true meaning would insensibly break forth upon their minds. It would lead them to some correct views before they were aware ; for, by the force of an illustration, assent would be ahuost unconsciously yielded. At the same time, the truths thus delivered were covered by a thin veil, and were not immediately apprehended : thus, while instant rejection might be the result of presenting the naked truth, at- tention to the truth wa:? secured by the interesting covering rmopr which for they see : and your ears, for they hear. 17 For verily I say unto you. That many prophets and righteous men have desired to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them. it was couched ; and yet, without re- flection, the truth delivered would not be discerned ; so that there was need of attention and thought, for want of which many heard as though they heard not. Thus this method of in- struction, while it was adapted to their low state of moral and religious perception, still made a demand up- on their attention and candor. And though many of the parables might not be thoroughly apprehended at the time they were spoken, their efiect would be seen hereafter. An obser- vation in Mark 4 : 33 sustains this view of the reason why Jesus taught by parables. To the disciples, as they were somewhat enlightened, and were in a comparatively candid state of mind, and were thus prepared for further disclosures, the Saviour spoke more unreservedly, and explained the parables whenever they requested it. Mark (4: 21, &c.) and Luke (8: 16, &c.) present the additional thought that the disciples were in due time to make known clearly the Saviour's instructions. 1 6. Blessed are your eyes — your ears ; happy are ye, for to you the truths are disclosed which are not apprehended by others. 17. Many prophets and righteous men. The religious teachers and the pious men of former days looked with much desire for the coming of the Messiah. For parallel passages, see Mark 4 : 1—12. Luke 8 : 4—10. Note. How great a blessing it is to enjoy the instructions of the Son of God ■' CHAPTER xm. 1.23 18 Hear ye therefore the parable of the sower. 19 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. 20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy re- ceiveth it : 21 Yet hath he not root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is of- fended. 22 He also that received seed among the thorns, is he that heareth the word ; and the care 19. The tcord of the kingdom; in- struction pertaining to the reign of the Messiah ; that is, to true religion, jl Understandeth it not ; receives it not into his mind and heart. || Tlie wicked one; Satan, the great adversa- ry of men's souls, whose influence impedes the salvation of men. 20. Avon ; immediately. 21. The word ; the doctrine taught by the Messiah. || He is offended; he meets with a stumbling-block in the *• tribulation or persecution," and is induced to turn away, to renounce the Saviour and commit sin. The word offend in the Bible means to oc- Cfislon one to sin; thus, in this pas- sage, he is led to commit sin. See on 5: 29,30. The solemn caution of our Saviour in this parable is always applicable. The instructions of the Bible are re- ceived in a great variety of ways ; but no real good is done to the soul in re- spect to salvation unless they be re- of this world and the deceit- fulness of riches choke the word, and he becometh un- fruitful. 23 But he that received seed into the good ground, is he that heareth the word, and under- standeth zV; which also beareth fruit, and bringeth forth, some a hundred fold, some sixty, some thirty. 24 Another parable put he forth unto them, saying. The kingdom of heaven is likened unto a man which sowed good seed in his field : 25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. ceived so as to bring forth fruit in per- severing obedience to God. Let us see to it that we are habitually under the influence of religious truth ; and that we are bringing foi-th much fruit; so shall we prove ourselves our Lord's disciples. John 15 : 8. Parallel passages, Mark 4: 13—20. Luke 8: 11—15. 24. The kingdom of heaven ; the Messiah's dispensation ; the state of things under the government of the Messiah on earth. 25. Tares. The weed expressed by the original word is a worthless plant, found in Palestine, which re- sembles wheat in its stalk. It infests grain fields. 26. Then. The distinction between genuine wheat and the weed men- tioned becomes manifest when the fruit is forming. The explanation of this parable is given by our Lord in a subsequent part of this chapter. 36 — 43. 124 MATTHEW. 27 So the servants of the householder came and said unto him, Sir, didst nol thou sow good seed in thy field? fi-om whence then hath it tares ? 28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou, then, that we go and gather them up 1 29 But he said. Nay : lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together 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 gather the wheat into my barn. 31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field: 32 Which indeed is the 31, 32. The design of the para- ble in these verses is, to show the increasing nature of the Messiah's government on earth. Its com- mencement was exceedingly small ; but it was to spread to an indefinite extent. Compare Dan. 2 : 44. 7:13, 14. ^ grain rf mustard seed. This is thought by some writers not to mean the common mustard, but the seed of a plant, common in Palestine, having various resemblances to it, and having in common conversation the same name. The seed and the plant answer to the description here given by our Lord. Compare Mark 4 : 30 —32. 33. The design of the parable in least of all seeds ; but when it is grown, it is the greatest among herbs, and becomcth a tree, so that the birds of the air come and lodge in the branches thereof 33 Another parable spake he unto them : The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. 34 All these things spake Jesus unto the multitude in parables : and without a parable spake he not unto them ; 35 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. 36 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. this verse is the same as that in the two preceding verses. 35. That it might be fiilfiUed, &c. The language of the psalmist (Ps. 78: 2) might be applied to our Saviour's manner of teaching. As the psalmist proposed to recount God's former dealings with his people not in a plain, prosaic style of declaration, but un- der the cover of poetical expression, which to some minds has a measure of obscurity as well as of interest, so the Saviour veiled his instructions un- der the cover of parables. 36. Declare unto vs ; explain to us. The Saviour then proceeded minutely to explain the parable contained in vs. 24 — 30. From his explanation, its CHAPTER XUI. ri5 37 He answered and said unto them, He that soweth the good seed is the Son of man : 33 The field is the world; the good seed are the children of the kingdom : but the tares are the children of the wicked one. 39 The enemy that sowed them is the devil ; the harvest is the end of the world ; and the reapers are the angels. 40 As therefore the tares are gathered and burned in the fire ; so shall it be in the end of this world. design appears to have been, to cor- rect certain erroneous notions respect- ing the government of the Messiah. There was a prevalent belief that the Messiah was to act peculiarly in be- half of the Jewish nation ; he showed them that his object was far more ex- tensive. V. 38. The opinions of the mass of the people were too much limited to some splendid events in the present life ; he directed their atten- tion to another world, as affording the special object which he had in view. v. 43. They indulged the notion, that the descendants of Abraham were of course to be partakers of the Messiah's favor and glory; he showed them that his government had respect to character, and that it was solely by men's being righteous, or wick- ed, that they would be objects of the Messiah's favor or of his indignation. 41—43. 38. The field is the world; not the world, as we frequently use the term, in distinction from the church; but the ichole earth. |1 Children of the kingdom; the subjects of the Mes- siah, to whom pertain the blessings of his administration. || Children of the wicked one ; those who belong to Sa- tan, who are like him in respect to being sinful. 41. All things that offend; literally, ftU stumbling-blocks ; that is, all per- il* 41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity ; 42 And shall cast them into a furnace of fire : there shall be wailing and gnashing of teeth. 43 Then shall the righteous shine forth as the sun, in the kingdom of their Father. Who hath ears to hear, 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 sons whose influence is sinful and in- jurious. 42. Cast them into a furnace of fire; metaphorical language, employed to express the punishment of the wick- ed, and adapted to the image before employed — the tares. See also 25: 41. Rev. 20: 15. 43. Shine forth as the sun ; another metaphor, showing the future glory of the righteous. Compare Dan. 12: 3. Rev. 2: 28. Notice, 1. The present state of things will have an end. 2. Our destiny hereafter will de- pend upon our character in the sight of God. 3. The fate of the wicked must be unspeakably awful, v. 42. 4. Glorious will be the state of the righteous, v. 43. 5. Being associated on earth with the people of God will be of no avail to us at the last day, if our characters have not been like theirs. God will sever the wicked from among the righteous. On earth, they are min- gled together; but there will be an everlasting separation by him who cannot err. 44. The similitude in this verse shows the inestimable value of the blessings bestowed by the Saviour, 126 MATTHEW. hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 45 Again : The kingdom of heaven is like unto a merchant- man, seeking goodly pearls; 46 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 gath- ered of every kind : 48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. 49 So shall it be at the end They are preferable to all other ob- jects of regard. Nothing should be allowed to stand in the way of our acquiring them. All things else ought to be sacrificed for their sake. 45, 46. The same thought is en- forced in these verses as in the pre- ceding. Every thing ought to be given up rather than not to acquire the blessings which the Saviour pro- poses. 47 — 50. The object of the simili- tude in these verses is substantially the same as in verses 37 — 43; name- ly, the Messiah's dispensation has principal respect to men's condition in another world ; and the blessings which he bestows will be given to the truly righteous, while the wicked will be condemned to misery. Under the dispensation of the Messiah on earth, the good and the bad are min- gled together in society; but there will be a separation according to the character of each. The parable here, it will be perceived, occupies vs. 47, 48; the Saviour explains it in vs. 49, 52. Every scribe. A scribe among of the world : the angels shall come forth, and sever the wick- ed from among the just : 50 And shall cast them in- to the furnace of fire: there shall be wailing and gnashing of teeth. 51 Jesus saith unto them, Have ye understood all these things 1 They say unto him. Yea, Lord. 52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven, is like unto a man that is a householder, which bring- eth forth out of his treasure things new and old. 53 And it came to pass, that when Jesus had finished the Jews was a person skilled in the Jewish law, and thus qualified to be a religious teacher. The Saviour used the word here in the general sense of religious teacher, with principal ref- erence to those instructed by himself. II Instructed unto the hingdovi of heav- en ; taught in respect to the Messiah's dispensation, or, as we say, the gos- pel, the religion introduced by the Saviour. 1| Householder ; head of a family. |1 Things new and old. The Saviour compared a religious teacher to a head of a family. The head of a family provides for the wants of the family, and those wants require va- rious articles of food, for instance, new articles as well as old, served up according as the welfare of the fam ily shall demand. So the religious teacher, appointed and qualified to promote the spiritual welfare of men, should communicate instruction on the various topics connected with re- ligious improvement, and adapted to their various states as to subject and manner of teaching. There should be a mixture of new thoughts and old ones; common topics ought to b« CHAPTER XIV. 127 tliese parables, he departed thence. 54 And when he was come into his own country, he taught them in their synagogue, inso- much that they were astonished, and said, Whence hath this man this wisdom, and these mighty works ? 55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas ? 56 And his sisters, are they treated, sometimes in this way and sometimes in that; and without any affectation of novelty or originality, unusual subjects should sometimes be presented, and variety be sought in order to impress the mind with what- ever truths may appear to be de- manded by the spiritual welfare of the people. 54. His oxen country; more strictly, the town in which he was brought up, Nazareth. || He taught them in their synagogue. Mark informs us (6 : 2) that this occurred on the Sabbath. 55. Carpeyiter's son. Mark says (6: 3), Is not this the carpenter? Jesus probably wrought at the occupation of his reputed father, Joseph. |1 His brethren. See on 1 : 25. 56. Whence then, &c. Such un- common powers as he manifested proved him to be no common person. And yet such was the family to which he belonged, and such the outward circumstances of himself, that they knew not how to account for his being so intelligent, and endowed with such ability for " mighty works." 57. They were offended in him. To be offended in respect to any one, is, in scriptural use, to be induced to do wrong in respect to him, to commit sin in reference to him, to reject him. Jn him means in respect to him. The inhabitants of Nazareth, by reason of the low state of Jesus' family, and not all with us? Whence then hath this man all these things ? 57 And they were offended in him. But Jesus said unto them, A prophet is not without honor, save in his own country, and in his own house. 58 And he did not many mighty works there, because of their unbelief. CHAPTER XIV. AT that time, Herod the te- trarch beard of the fame of Jesus : through ill-will from various causes, were induced to reject his claim to be the Messiah. His appearance and outward circumstances did not cor- respond to what they thought should belong to such an object of distinction as the Messiah, so that they were stumbled in respect to him. (f In his own country ; his native place, place of residence. For the parallel passage, see Mark 6 : 1 — 6. Notice, 1. The power of prejudice. vs. 54 — 57. 2. The importance of being candid in judging, especially of religious matters. Let us yield to evidence. It is no mark of strength of mind, to persist obstinately in our preconceived notions. 3. The disastrous influence of un belief in hindering the bestowal of blessings on our souls, v. 58. How inexcusable in us, to refuse belief in Jesus Christ ! Evidence of his having been sent from God, and of his religion's being true, has been accumulating a^e after age, and has been increasing in variety and power. The efforts of infidelity have served to show the firmness of the Christian's foundation. CHAPTER XIV. 1. Herod the tetrarch. This was Herod Antipas, son of Herod the 128 MATTHEW. 2 And said unto his servants, This is John the Baptist ; he is risen from the dead ;. and there- fore mighty works do show forth themselves in him. 3 For Herod had laid hold on John, and bound him, and put him in prison for Herodias' Great, and own brother to Archelaus. 2 : 22. After the death of his father, he was appointed to the government of Galilee and Perea, that is, the south- ern part of the country on the east of the Jordan. He had the title of tctrarch. Luke 3 : 1, 19. 9:7. This word originally meant a ruler of a fourth jiart, of a kingdom, for instance ; but it had lost its original signification, and was applied, as occasion required, like any other general name of office. On account of Herod's being a ruler, the name king is also applied to him in the 9th verse, and in Mark 6:14. 2. His servants. A king's officers and courtiers are sometimes called his servants. || Tkis is John the Baptist. Herod had a great respect for John the Baptist, as an eminently holy man. See Mark 6 : 20. But in an evil hour he had ordered him to be put to death. His conscience, doubtless, made him ever after uneasy ; and the reports which he now heard respecting Jesus as an eminent religious teacher, and as performing signal miracles, brought his crime afresh to remembrance. There were prevalent, also, among the Jews, some vague opinions con- cerning the resurrection of some dis- tinguished prophets, in order to assist in the establishment of the Messiah's reign. These opinions seem to have excited in his mind the thought that John had been raised from the dead, and that he was now endued with greater power than before. Compare Mark C : 14—16. Luke 9 : 7—9. 3. Matthew having alluded to the death of John the Baptist, which had taken place some time before, but which he had not yet mentioned, pro- ceeded to relate the circumstances attending that event. Put him in sake, his brother Philip's wife. 4 For John said unto him, It is not lawful for thee to have her. 5 And when he would have put him to death, he feared the multitude, because they counted him as a prophet. prison. Josephus, the Jewish histo- rian, relates that John was imprisoned in the castle of Machaerus, a town in Perea, the southern part of the region east of the Jordan. || For Herodias'' sake, his brother Philip's icife. The Philip here mentioned was not the tetrarch of Iturea, mentioned by Luke (3 : l),but another person, an obscure son of Herod the Great, who was in private life, having been disinherit- ed by his father. He is also named Herod by Josephus. Herodias was a granddaughter of Herod the Great, and was married to her uncle Philip. She was afterwards induced to aban- don Philip and become the wife of his brother, Herod Antipas. To prepare the way for this illegal marriage, Herod the tetrarch divorced his former wife, who was a daughter of Aretas, king of Arabia Petrea. Thus there was an unusual complication of guilt in this transaction. Besides the conse- quences here related by Matthew, a bloody war was also provoked between Herod and Aretas. 4. It is not laicful. John had not scrupled to declare Herod's conduct as guilty. It is possible that Herod, after he had accomplished his designs, consulted John with reference to the marriage, so as to obtain some favora- ble remark from him that might avail to prevent the censures of the people. In some way, it happened that John had occasion to express an opinion as to the lawfulness of Herod's pro- ceedings. 5. When he tcould have put him to death; when, or though, he desired to put him to death. || He feared the multitude. He had reason to appre- hend, from the reverence which the people cherished for John, that they CHAPTER XIV. 129 6 But when Herod's birth- day was kept, the daughter of Herodias danced before them, and pleased Herod. 7 Whereupon he promised, with an oath, to give her what- soever she would ask. 8 And she, being before in- structed of her mother, said, Give me here John Baptist's head in a charger. 9 And the king was sorry : nevertheless, for the oath's sake, might be excited to seditious move- ments, if violence was exercised towards him, C. Tlte daughter of Herodias ; Sa- lome, the daughter of Philip and He- rodias. 7. Whatsoever she would ask. Mark (6 : 23) adds, even to the half of my Kingdom. 8. Before instructed of her mother. Mark relates, that she went out and inquired of her mother what she should ask. || A charger ; a dish, a platter. || John Baptist's. This man- ner of expression seems to imply that these two words were the name of John. The words should have been rendered John the Baptist ; just as they are in 11: 11. 9. For the oath's sake. His oath, however, was a rash one, and surely ought not to have been regarded, when it was leading to murder. Nor did Herod anticipate so unreasonable a request. Yet, as he had given his word, his honor was committed, and his guests doubtless contributed their influence to procure a compliance with the demand. An undue regard for them, as well as a false sense of honor, hardened him, so that he gave the unjustifiable order. So true it is, that the fear of man bringeth a snare. Prov. 29 : 25. 10. And he sent. Mark says (6 : 27), he sent immediately. The whole account implies that the order was immediately executed. This leads to the belief, that Herod was holding and them which sat with him at meat, he commanded it to be given her. 10 And he sent, and behead- ed John in the prison. 11 And his head was brought in a charger, and given to the damsel : and she brought it to her mother. 12 And his disciples came, and took up the body, and buried it, and went and told Jesus. this entertainment, not in Galilee, but in the town of Machaerus. It was customary for rulers to have palaces in different parts of their country for temporary residence. 11. No one can fail to be struck with the appearance of coarseness and cruelty exhibited in this verse, so con- trary to female delicacy. Topics for Reflection. 1. No tice the progress of sin. Herod and Herodias became at length stained with innocent blood. 2. Notice the intoxicating nature of worldly amusements. Feasting and dancing led the way to the murder of John. 3. When the fear of man rules, to the exclusion of the fear of God, we have no safeguard against crime. While the fear of man may, in some circumstances, keep us from certain crimes (v. 5), it may, in other circum- stances, lead us to those very crimes. V. 10. 4. Outward refinement is consist- ent with the most unbecoming inward coarseness and cruelty. 5. Nothing gives such true purity and elevation to the character as does religion. 12. His disciples ; John's disciples. Compare 11: 2. H Told Jesus. They knew he would sympathize with them, and that he had a high esteem for Jolm. Mark (6: 21—29) gives the parallel 130 MATTHEW. 13 When Jesus heard of it, he departed thence by ship into a desert place, apart : and when the people had heard thereof, they followed him on foot out of the cities. 14 And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick. 15 And when it was evening, his disciples came to him, say- ing. This is a desert place, and the time is now past ; send the multitude away, that they may 13- He departed thence. This is here stated in immediate connection with Jesus' having heard of John's being put to death. Jesus may have thought it prudent to retire awhile from public notice, lest the common people, excited by the murder of John, might make commotion against Herod, and tumultuously set up himself as their king. The mass of the people were doubtless ready for any such movement. They understood not the true nature of Jesus' object ; and Jesus carefully avoided giving them any occasion for making civil disturb- ances. If this was one reason for Jesus' retiring at this time, Mark (6 : 30, 31) suggests still another. A comparison of the passage just men- tioned, and of Luke 9 : 10, with the one under consideration, shows, that just at this time, the twelve apos- tles returned from their mission (10 : 5) ; and Jesus wished to take them aside with himself for obtaining sea- sonable rest from their labors, and doubtless for further instruction and spirituJ improvement. A comparison of this passage in Matthew with John 6:1, shows, that Jesus retired to the eastern shore of lake Tiberias, that is, the sea of Galilee. From Luke, also (9 : 10) , we learn more particularly that he went to the vicinity of Bethsaida. Tliere was a town of this name (also go into the villages, ana buy themselves victuals. 16 But Jesus said unto them. They need not depart ; give ye them to eat. 17 And they say unto him, We have here but five loaves, and two fishes. 18 He said, Bring them hith- er to me. 19 And he commanded the 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 to named Julias) on the east of the sea, as well as one on the west. Jesus went " by ship," in a boat. A great concourse went '' on foot." |1 Into a desert place; a thinly -settled place. See on 3: 1. 14. Jesus went forth, and saw a great multitude. By comparing John 6 : 3 — 5, it will appear, that Jesus had retired with his disciples to a moun- tain ; and afterwards, he turned his at- tention to the multitude. 17. Loaves. The bread used in Palestine did not correspond to our loaves. The word cakes, or biscuits, would agree better with the kind of bread. These cakes were made round, " and were nine or ten inches in diameter. The unleavened cakes were not thicker than a knife, but the leavened were as thick as a man s little finger. The bread was not cut with a knife, but broken." 19. To sit down. The word in the original signifies to recline, in conform- ity with the custom then prevalent of placmg the body in a recumbent pos- ture, when about to take a meal. From Luke 9 : 14, 15, we learn that the people were arranged in compa- nies of fifty ; Mark says more particu- larly (6 : 40), they were arranged in companies, some of fifty and some of a hundred. J] He blessed ; he blessed God for the food. CHAPTER XIV. I'M Ms disciples, and the disciples to the multitude. 20 And they did all eat, and were filled : and they took up of the fragments that remained, twelve baskets full. 21 And they that had eaten were about five thousand men, besides women and children. 22 And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multi- tudes away. 23 And when he had sent the multitudes away, he went up into a mountain, apart, to pray : and when the evening was come, he was there alone. 24 But the ship was now in the midst of the sea, tossed with waves : for the wind was con- trary. 20. Filled. Satisfied, had a suf- ficiency. \\ Twelve baskets. The Jews, when on a journey, were in the habit of taking baskets with them, as there were not public houses provided with articles of food, and as food not pre- pared under their own inspection, especially if prepared by Gentiles, might expose them to uncleanness. 21. Beside ; without, not including. As parallel passages, compare Mark 6: 32—44. Luke 9: 10—17. John C : 1 — 14. That a very deep impres- sion was made on the multitude, by this miracle, is manifest from John 6: 14, 15. 22. Constrained ; directed, urged. II A ship ; the boat in which they had come to the east side of the sea. 11 Unto the other side. Mark mentions j3ethsaida as the place to which he directed them. There was a Bethsaida on the west of the sea. 23. The evening. In verse 15, the tteninsr is mentioned, before the 25 And in the fourth watch of the night, Jesus went unto them, walking on the sea. 26 And when the disciples saw him walking on the sea, they were troubled, saying. It is a spirit ; and they cried out for fear. 27 But straightway Jesus spake unto them, saying. Be of good cheer ; it is I ; be not afraid. 28 And Peter answered him, and said. Lord, if it be thou, bid me come unto thee on the water. 29 And he said. Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. 30 But when he saw the wind boisterous, he was afraid ; and beginning to sink, he cried, saying. Lord, save me. people were miraculously fed. To explain this, it is only necessary to remark, that the Jews reckoned two evenings, one from three o'clock un- til sunset, the other from sunset till dark. 25. Fourth ivatch. In the time of Christ, the Jews, in imitation of tha Romans, divided the night into four watches : I. Evening, from twilight to nine o'clock. II. Midnight, from nine to twelve. III. Cock-crowing, from twelve to three. IV. Morning, from three to daybreak. See Mark 13 : 35. The time here specified then was, as we should say, towards morn- ing. The more ancient Hebrews di- vided the night into three watches I. The beginning, or first watch, continuing till midnight. Lam. 2 : 19. II. The middle watch, from mid- night to cock-crowing. Judges 7 : 19. III. The morning watch, from the end of the second to the rising of the sun. Ex. 14:24. 1 Sam. 11: 11. 132 MATTHEW. 31 And immediately Jesus stretched forth his hand, and cauglit him, and said unto him, O thou of little faith, wherefore didst thou doubt 1 32 And when they were come into the ship, the wind ceased. 33 Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. 34 And when they were gone over, they came into the land of Gennesaret. 3-5 And when the men of that place had knowledge of him, they sent out into all 31. O thou of little faith. His con- fidence in Jesus diminished, when he thought of the boisterousness of the weather. On various occasions, Jesus showed the importance of a persever- ing confidence in his power. 33. Worshipped ; bowed down and did obeisance, according to the cus- tom of the country, when persons wished to show signal respect, or were struck with awe at the greatness of any one. || The Son o/ God; the Messiah. 34. Land of Gennesaret; the name of a region in Gahlee, on the north- west shore of the lake of Tiberias, about four miles long, and three broad. The more ancient name was Cinnereth, so called from a city men- tioned in Josh. 19 : 35. The sea of Chinnereth is also mentioned in Num. 34 : 11, which is the same as the lake of Gennesaret, or the sea of Galilee, or the sea of Tiberias. Mark relates (6 : 45), that the disciples were to go to iJethsaida, that is, on^the west of the sea. John observes (6 : 17), that they went to, or towards, Capernaum ; and Matthew, that " they came into the land of Gennesaret." The map of the country may explain these diverse statements. From Beth.saida on the east, they wore to go to Beth- that country round about, and brought unto him all that were diseased ; 36 And besought him that they might only touch the hem of his garment : and as many as touched were made perfectly whole. CHAPTER XV. THEN came to Jesus scribes and Pharisees, which m ere of Jerusalem, saying, 2 Why do thy disciples trans- gress the tradition of the elders? for they wash not their hands when they eat bread. saida on the west : they took Caper- naum, in the way ; then directed their course to Bethsaida on the west, which is a town in the land or region of Gennesaret, where they at length arrived. 36. The hem of his garment. Com- pare 9 : 20 — 22. As parallel passages, examine Mark 6 : 45 — 56. John 6 : 15—21. Remarks. 1. Jesus sought for op- portunities of private prayer, v. 23. His spirit needed thus to be refreshed and strengthened. What an example for us ! 2. If we have the presence and fa- vor of Jesus, we need not cherish fear, however appalling our outward circumstances may be. v. 27. 3. Let us beware of too highly esti- mating our measure of faith, vs. 28—30. 4. Notice the kindness of Jesus, in rescuing his desponding and sinking disciple, v. 31. 5. Notice the wonderful power of Jesus. V. 36. Let us trust our dis- eased souls to his care. CHAPTER XV. 2. The tradition of the elders. Be- sides the precepts in the lawof Mosea CHAPTER XV. 133 3 But he answered and said unto them, Why do ye also trans- gress the commandment of God by your tradition ? 4 For God commanded, say- ing, Honor thy father and moth- er : and, He that curseth father or mother, let him die the death. 5 But ye say, Whosoever shall say to his father or his mother, It is a gift, by what- soever thou mightest be profited by me ; 6 And honor not his father or his mother, he shall he free. Thus have ye made the com- the Jews were taught to regard as sa- cred, and as of binding authority, cer- tain traditions which had been handed down from very remote times. The elders were the ancients, teachers of former times, whose decisions and in- structions formed a large part of the teaching of the scribes and Pharisees. Among these was the rule, that the hands must be washed before eating, lest some uncleanness should be con- tracted ; for the food was taken up by the fingers. See Mark 7 : 3, 4. 3. Transgress. Some of these tra- ditions led to a breaking of God's ex- press commands ; as the Saviour illus- trated in the following verses. 4. God commanded. Ex. 20 : 12. 21: 17. 5. It is a gift; that is, a consecrated offering to God, and therefore put out of my power. The thing, money, for instance, by which I might have aided thy necessities, I have devoted to the temple, as a gift to God. 6. He shall be free ; that is, from the command of God, mentioned in v. 4. These words were added by the trans- lators so as to make the sense of the passage more plain. || Of none effect; annulled, rendered powerless. They taught, that if a child would devote to the service of the temple what might otherwise be employed for relieving his parents' necessities, he would be VOL. I. 12 mandment of God of none ef- fect by your tradition. 7 Ye hypocrites, well did Esaias prophesy of you, say- ing, 8 This people draweth nigh unto me with their mouth, and honoreth me with their lips ; but their heart is far from me, 9 But in vain they do wor- ship me, teaching for doctrines the commandments of men. 10 And he called the mul- titude, and said unto them, Hear, and understand : 11 Not that which goeth in- released from the obligation to honor his parents, on the ground that the temple, or, as we might say, the cause of religion, was unquestionably supe- rior to any other claims. See Mark 7 : 12. Thus they directly contravened an express statute of Jehovah. 7. Prophesy of you. Is. 29: 13. In the passage referred to, Isaiah was speaking of the nation's character in his day. Jesus declared that what the prophet Isaiah uttered as descriptive of the Jewish nation, was still applica- ble to them, particularly to those Avho were leaders, as the scribes and Phar- isees. As in many other instances, so here, the quotation is not precisely in the words of the Old Testament wri- ter ; the thought is the object aimed at. Reflections. 1. Let us take heed to the word of God, and make that our standard of religious belief and practice, v. 3. 2. See how highly the Saviour esti- mated the performance of filial duty, vs. 4 — 6. 3. A mere external show of piety is of little account, v. 8. 4. Let us be heartily sincere and consistent in our religious profession. Let the heart and the lips agree, vs 8,9. 11. Kot that, &c. That is, not what a man eats, but what a man talks of, 134 MATTHEW, to the mouth defileth a man ; but 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 after they heard this saying ? 13 But he answered and said, Every plant which my heavenly Father hath not planted, shall be rooted up. 14 Let them alone : they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch. 15 Then answered Peter, and said unto him. Declare unto us this parable. 16 And Jesus said. Are ye or proposes to do, produces defilement. The various minute prescriptions in the Mosaic law respecting uncleanness had been abused and greatly extended by subsequent teachers ; and the dis- tinction between a mere external or civ- il uncleanness, and that which rests on the soul, had been wholly overlooked by many. To such an extent had this been carried, that the most pollu- ting inward sins, if there was no cer- emonial uncleanness, were regarded very lightly, if at all. 12. Off elided; took offence, and were induced to think and speak in a wrong manner ; were rendered indignant. 13. Every plant, &c. The effect produced on the Pharisees was not at all surprising to Jesus. It was what might have been expected. They taught false doctrines ; and the teach- ings of Jesus, who came from God, and taught only the truth, must cross their track. And every doctrine not having God for its author, must be exposed and removed. A teacher is in this verse compared to a husband- man, and the sentiments which he mcuicates, to plants. 15. Declare; explain. || This par- able. This word here means the also yet without understand- ing? 17 Do not ye yet under- stand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? 18 But those things which proceed out of the mouth come forth from the heart; and they defile the man. 19 For out of the heart pro- ceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. 20 These are the things which defile a man : but to eat with unwashen hands defileth not a man. tceighty sentiment expressed in v. 11. 17. Food. Food received into the mouth affects only the body. It enters not into the heart (Mark 7: 19), and thus does not affect the character, and consequently has nothing to do with moral cleanness or uncleanness. 18. Those things which proceed out of the mouth; those things about which men talk, and which they propose to do ; those things which proceed from the heart, and have a moral quality, and indicate the real characters of men. It is from what exists in the heart that defilement proceeds. 19. 20. The principle just stated Jesus then illustrated. All sorts of sin. thing.s wliich really pollute a man in the sight of God, come from the heart. But to eat with icasAcrfor Avith unwashed hands, has no connection with the heart in the sight of God. II Evil thoughts ; wicked designs, as well as thoughts. || Blasphemies ; ca- lumnious speaking. Compare, as the parallel passage, Mark 7: 1 — 23. Practical Hints. 1. The heart is the seat of sin. " Keep thy heart with all diligence, for out of it are the issues of life." Prov. 4 : 23. CHAPTER XV. 135 21 Then Jesus went thence, and departed into the coasts of Tyre and Sidon. 22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, say- mg, Have mercy on me, O Lord, tliou son of David ; my daugh- ter is grievously vexed with a devil. 23 But he answered her not a 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 the lost sheep of the house of Israel. 2. Peculiar scrupulosity about little uncommanded things may be consist- ent with a deeply-depraved heart. 3. Our Lord's instructions were eminently spiritual. His religion is adapted to men every where in order to fit them for a holy heaven. Holi- ness he makes the sum and substance of religion. Without this, all exter- nal scrupulosity is utterly vain. 21. Tyre and Sidon; cities of Phe- nicia, in the north-west part of Pales- tine. See on 11: 21. 22. A iDoman of Canaan. Canaan was formerly the name of Palestine. See Gen. 12 : 5, 6. This woman was probably descended from the ancient inhabitants of the land, as were probably many inhabitants of Pheni- cia. Mark (7: 26) says, that this woman was a Greek, that is, a Gentile, and a Syropkenician. She was thus called, because she lived in Phenicia, and Phenicia was at that time con- nected with the province of Syria under the Roman government. 23. Besought him, that is, in her favor, wishing him to grant her re- quest, and let her go. 24. House of Israel ; the Jews. 25. Worshipped. See on 2 : 2. 26. Cast it to dogs. This expres- 25 Then came she and wor- shipped him, saying. Lord, help me. 26 But he answered and said; It is not meet to take the chil- dren's bread and to cast it to dogs. 27 And she said, Truth, Lord : yet the dogs eat of the crumbs which fall from their masters' table. 28 Then Jesus answered and said unto her, O woman, great is thy faith : be it unto thee even as thou wilt. And her daughter was made whole from that very hour. sion did not have that harshness, as used by the Saviour, which it would have in our times. Such terms were not unfrequent among the Jews, when speaking of Gentiles. Jesus meant merely to convey to the woman the same thought which he had expressed to the disciples ; namely, that the present duties of his office did not ex- tend beyond the people of the Jews. He compared himself to the master of a family, whose cares are demanded by his own children, and who is not expected to have a special solicitude for others. The language in which he conveyed the thought, being in the form of a remark, was milder than if it had been in the form of address to the woman ; and it was probably soft- ened by some expression of his coun- tenance , or some peculiar tone of voice. Nor drd it contain an absolute denial. On the contrary, his reply was so worded as even to excite encom-age- ment and hope in the woman's mind. For the dogs in a house, though not members of the family, yet have a portion of the food which is provided for the family. On this thought the woman laid hold. 28. Great is thy faith ; thy confi- dence in my ability and benevolence. In order to bring distinctly to view the 136 MATTHEW. 29 And Jesus departed from thence, and came nigh unto the sea of Galilee ; and went up into a mountain, and sat down there. 30 And great multitudes came unto him, having with them tliose that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet ; and he healed them : 31 Insomuch that the multi- tude wondered, when they 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 dis- ciples %mto him, and said, I have compassion on the multitude, because they continue with me now three days, and have noth- ing to eat : and I will not send them away fasting, lest they faint in the way. 33 And his disciples say unto strength of her confidence, Jesus pur- sued the course here related. He did not mean to deny her request, nor to worry her mind. The effect on lier character, and on the disciples, was doubtless very salutary. That Jesus did not intend to deny her request, is manifest from his bestowing favors at other times on persons not properly belonging to the Jewish nation. Com- pare 8 : 5—13. Rkmarks. 1. Perseverance in pray- er is necessary. 2. In whatever circumstances we are, let us never suffer our confidence in Christ to waver. 3. Humility is peculiarly lovely and acceptable to God. v. 27. As the parallel passage, see Mark 7-24-30. ^' him, Whence should we have so much bread in the wilderness, as to fill so great a multitude'? 34 And Jesus saith unto them. How many loaves have ye? And they said, Seven, and a few little fishes. 35 And he commanded the multitude to sit down on the ground. 36 And he took the seven loaves and the fishes, and gave thanks, and brake the7n, and gave to his disciples, and the disciples to the multitude. 37 And they did all eat, and were filled : and they took up of the broken meat that was left, seven baskets full. 38 And they that did eat were four thousand men, besides women and children. 39 And he sent away the multitude, and took ship, and came into the coasts of Mag- dala. 32. Have nothing to eat. Not that they had been destitute all the three days. But now, their supply of food was exhausted. 33. Wilderness ; thinly-settled place. See on 3 : 1. H To fill. See on 14 : 20. 35. To sit down; to recline. The recumbent posture was usual at meals. See on 8: 11. 36—38. Compare 14: 19— 21. As a parallel passage, see Mark 8 : 1—10. 39. Magdala. Mark (8: 10) says Dalmanutha. The two places were doubtless contiguous, so that it might with propriety be said he came into the vicinity of the one or of the other. As to the precise situation of these towns, we have not the means of cer- tain information. Some place them south-east of the sea of Galilee, others on the west side. CHAPTER XVI. 137 CHAPTER XVI. THE Pharisees also and the Sadducees came, and tempting, desired him that he would show them a sign from heaven. 2 He answered and said unto them, When it is evening, ye say, It will be fair weather : for the sky is red. 3 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 face of the sky ; but can ye not discern the signs of the times 1 4 A wicked and adulterous CHAPTER XVI. 1. Sadducees. See Introductory Explanations, III. 2. On many points, the Sadducees were at vari- ance with the Pharisees ; but they were both hostile to Jesus. || Jl sign from heaven; a sign, a token from above, from the sky, in proof of his being the Messiah. See on 12 : 38. 2, 3. He ansioered, &c. Knowing that tliey had an evil design, Jesus took occasion to rebuke them for not rightly estimating, and not candidly admitting, the abundant evidence which he had already given. They knew how to judge respecting the ordinary appearances of the sky, so as to feel warranted in predicting a change of weather. Yet the evi- dences which he had given of being the Messiah, were as appropriate, and, to a candid niiud, as convincing, as those about which they felt no difficulty. II Ye can discern ; discriminate, judge of II Siv7is of the times ; marks, evi- dences, which pointed out those times to be the times of the Messiah. 4. See on 12: 39. 5. The other side; of the sea of Galilee. 6. Leaven. Jesus used this word metaphorically to sighify the doctrine generation 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 side, they had forgotten to take bread. 6 Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees. 7 And they reasoned among themselves, saying. It is be- cause we have taken no bread. 8 Which when Jesus per- ceived, he said unto them, O ye of little faith, why reason ye of the Pharisees and Sadducees, or the sentiments with which they leav- ened the people. But the disciples of Jesus misapprehended his meaning, as appears by tne next verse. In Mark 8 : 15, we read, " the leaven of the Pharisees, and the leaven of Herod." The Saviour's object probably was, to caution his disciples against the in- sidious attempts o^ all kinds, whether by professedly religious men or by political men, to pervert their minds. In Luke 13 : 32, Jesus alludes to the crafty character of Herod, by calling him a/ox. By Matt. 22 : 16, it would appear that Herod had a set of politi- cal friends among the Jews, called, from his name, Herodians. Against such men, as well as against the Phar- isees and Sadducees, Jesus cautioned his disciples ; for they were in dan- ger, both by false doctrine and by the subtlety of men in political power. 7. Because ice have taken no bread. They thought Jesus was unwilling they should procure bread from per- sons of the classes named, lest they should be defiled by it ; just as the Jews were in dread of being polluted by food procured from Gentiles. 8. Of little faith. Had they placed a more thorough confidence in Jesus, 138 MATTHEW. among yourselves, because ye have brought no bread 1 9 Do ye not yet understand, neither remember the five loaves of the five thousand, and how many baskets ye took up ? 10 Neither the seven loaves of the four thousand, and how many baskets ye took up ? 11 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 the Sad- ducees ? 12 Then understood they how that he bade th€7)i not be- ware of the leaven of bread, but of the doctrme of the Pharisees and of the Sadducees. 13 When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying. they would have felt how little occa- sion they had to be troubled in respect to food. He then immediately pro- ceeded to remind them of what had recently taken place in respect to the supplying of food. See 14: 15 — 21. 15 : 22 — 38. Compare, as the parallel passage, Mark 8 : 13—21. Remark, Our past experience of God's mercy ought to give us confi- dence for the time to come. vs. 9, 10. 13. Cesarea Philippi ; a city in the north part of Palestine, near the source of the Jordan. It was formerly called Paneas, and it is generally supposed to have been on the same spot as the ancient city Dan. Jiidges 18: 26 — 29. By Philip the tetrarch it was en- larged and embellished, and in honor of the Roman emperor, it was named Cesarea; and to distinguish it from Cesarea on the coast of the Mediter- ranean, it was named Cesarea Philippi. ^4. Elias; Elijah. It was believed Who do men say that I, the Son of man, am ? 14 And they said. Some say that thou art John the Baptist : some Elias ; and others, Jere- mias, or one of the prophets. 15 He saith unto them. But who say ye that I am 1 16 And Simon Peter an- swered and said. Thou art the Christ, the Son of the living God. 17 And Jesus answered and said unto him. Blessed art thou, Simon Bar-jona : for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18 And I say also unto thee, That thou art Peter, and up- on this rock I will build my church : and the gates of hell shall not prevail against it. by some of the Jews, not only that Elijah (Mai. 4 : 5) would appear on earth as an attendant upon the Messi- ah, but also, that others of the ancient prophets would appear as his as- sistants. 16. C/tW5f; the Messiah. \\ Living God; the true, the real God, in oppo- sition to idols. 17. Simon Bar-jona; that is, Si- mon son of Jonas. Compare John I : 42. The word Bar, when traced to its original language, signifies son. This addition was made to the name Simon, in order to distinguish him from others of the same name. II Flesh and blood; that is, man, a human being. 18. Thou art Peter. Peter is thy name. His name originally and prop- erly was Simon; and by way of dis- tinction, Simon son of Jonas. See John 1 : 42. Very soon after Jesus commenced his public work, he made an addition to Simon's name, which came to be used as his ordinary name. CHAPTER XVI. 139 19 And I will give unto thee the keys of the kingdom of This name was characteristic of cer- tain qualities which Jesus perceived in Simon, and was appropriate to the part which Simon was to perform in promoting the cause of Jesus. This name was Cephas; and it signified, in the language which Jesus spoke, a rock. The word Cephas, regarded as a proper name of a man, could well be expressed in the Greek language only by the name translated Peter. John 1 : 42. Thus, he whose name originally was Simon, received the additional name Cephas (or rock), which is the same as Peter in Greek. II And upon this rock. Here the Saviour alludes to the radical mean- ing of the word Peter ; and points out Peter as a distinguished instrument in the building up of his church. The meaning of the Saviour is the same as we should judge it to be, if he had used the English language, and had said to Peter, Thy name is Rock, and upon this rock, &c. This method of speaking, by which the same words, or similarly sounding words, are used with a somewhat different signification, was common among the Hebrews ; and those who heard Jesus on this occasion, v/ould at once understand him as pointing out Peter. || / loill build my church. The church of Christ is here com- pared to an edifice, and Peter to the foundation of the edifice. Here com- pare Eph. 2 : 20. As the foundation is a most important part in respect to an edifice, so Peter was to act a very distinguished part in respect to the church. The history of Peter fully justifies what Jesus thus predicted of him. He became a fearless and suc- cessful champion in the cause of Clirist. On the day of Pentecost, after the ascension of our Lord, he defended the cause of his Master with singular clearness, and ability, and force of conviction. See Acts 2 : 14 — 47. And when the gospel was to be openly proclaimed to the Gentiles, and thus the cause of Christ was to be rapidly and v/idely extended, Peter heaven : and whatsoever thou shalt bind on earth, shall be was selected as the distinguished in- strument of commencing this great work. In this connection, however, it is obvious, Peter is not called the rock on which the church was to rest, to the exclusion of Christ himself as the foundation. The term, as applied to Peter, must, of course, have a lim- ited meaning. Compared with Christ, he was subordinate (1 Pet. 2: 4 — 6); compared with other human teachers, even the apostles, he was greatly dis- tinguished. It is the idea, contained in this metaphorical language, that should occupy our minds; and not the mere language, taken in all its possibility of extent. || The gates of hell shall not prevail against it. The gates of ancient Eastern cities were of great importance. They were ne- cessary to the defence of the cities, which were walled : they were places of much resort, and no little expense was laid out in their erection and fur- nishing. The gates are sometimes spoken of as representing the whole city, and might be regarded as the seat of power. I| Hell. The word in the original here employed, is equiva- lent to our expression, " world of the dead," '^ state of the departed." Gates of hell, then, mean powers of the lotcer world. Satan was regarded as the prince of death (Heb. 2 : 14 ) and when the regions of the dead, or the lower world, were spoken of, particularly in contrast to the pow- ers of righteousness, or the cause of Christ, Satan and his hosts would at once be thought of. The declaration of Christ, then, was, the powers of darkness, Satan and all his hosts of adversaries to my cause, shall never prevail to the subduing or destroying of my church. My church shall be victorious. 19. The keys. It was customary among the ancient Hebrews, in fami- lies of distinction, for a certain man t» have charge of the household af- fairs as a steward. His office was one of much importance and responsi- bility. As a token of his office, he 140 MATTHEW. bound in heaven ; and whatso- ever thou shall loose on earth, shall be loosed in heaven. 20 Then charged he his dis- ciples that they should tell no man that he was Jesus the Christ. bore a key. In Isaiah 22 : 22, is lan- guage showing how great dignity was represented by possessing the keys. So in Rev. 1: 18. 3 : 7. \\ Kingdom of heaven ; the Messiah's estabhshment, the new dispensation. The keys of the new dispensation represent the power of admitting to its privileges. II Thou shall bind on earth. The word translated hind properly signi- fies forbid, declare unlaicful. \\ Shall be bound in heaven ; shall be regarded in heaven as forbidden, or unlawful. That is, Thou shalt be fully qualified and empowered on earth to declare what is unlawful and forbidden in re- spect to the church, and the salvation of men ; and what thou, thus quali- fied and empowered, shalt pronounce forbidden, shall be so regarded in heaven. There will be perfect har- mony between thy decisions and the will of heaven. || Thou shalt loose ; shalt permit, declare to be right. II Shall be loosed in heaven; shall in heaven be regarded as permitted, as right. Thus a promise of full quali- fication and power was made to Peter, in respect to establishing the cause of Christ, and deciding and making known the fundamental principles of the new dispensation. This full qualification was, doubtless, to be granted after the departure of Christ, and at the time of the descent of the Holy Spirit. The Saviour himself, the Lord of the new dispensation, be- ing then removed from among men, it was necessary that there should be authoritative teachers and guides, vvho should be Christ's representa- tives, and whose decisions on mat- ters pertaining to doctrine and duty, should be ultimate, like the decisions of heaven. Peter is here spoken of as one who should be thus qualified and empowered. Nor was Peter alone intended; for he spoke only in 21 From that time forth be- gan Jesus to show unto his dis- ciples, how that he must go unto Jerusalem, and suffer many things of the elders, and chief priests, and scribes, and be the name of his brethren, the apos- tles, when he declared that Jesus was the Messiah; and to the others, as well as to himself, did the Saviour's language allude. See 18: 18. 23: 8. John 20: 22, 23. While, then, Peter was to sustain a very signal part in establishing the Saviour's cause, he was not to have precedence ir. j>oint of authority. Accordingly, in the council spoken of in Acts, 15th chap- ter, it was a decision suggested by James, that was adopted ; and on a very remarkable occasion (see Gal. 2: 11), Paul felt himself called upon to rebuke Peter. For Peter, though he knew, and had maintained, the principles of the gospel, had yet, on the occasion referred to, through ti- midity, acted inconsistently with his avowed principles. 20. That he was Jesus the Christ. The word Jesus, in this verse, is not found in the best manuscripts of the Greek New Testament, and is be- lieved not to belong to the verse. The Christ means the Messiah. He charged his disciples that they should tell no man that he teas the Messiah. Some special reasons, doubtless, ex- isted in the mind of Jesus, for impos- ing this prohibition at this time. Per- haps he saw that no special advan- tage would be gained by their publicly speaking of him then as the Messiah. The remarks which he had just made, could not, probably, be apprehended by them in all the fulness and cor- rectness of their meaning ; and those remarks might become a ground of some improper representations ; for the disciples were not yet, nor for some time after, free from the ordi- nary expectation of a glorious earthly government to be possessed by the Messiah. 21. Elders; distinguished nieq among the Jews, who were mera CHAPTER XVI. 141 Killed, and be raised again the third day. 22 Then Peter took him, and began to rebuke him, saying, Be it far from thee. Lord : this shall not be unto thee. 23 But he turned and said unto Peter, Get thee behind me, bers of the Sanhedrim, the greatest Jewish tribunal. 22. Rebuke him; expressed him- self very earnestly, as it were in the way of injunction, in opposition to what Jesus had said. As the time drew near for Jesus to be delivered up to his adversaries, he wished to prepare the minds of his disciples for the event. They had hitherto cher- ished very different ideas, and it was surprising to them to be informed that the Messiah would be put to death. Peter, with his characteristic ardor, interposed, and, supposing, per- haps, that the language of his Master proceeded from some temporary fear of the Jewish rulers, wished to give him a strong assurance that God would not permit such things to hap- pen to him. The Greek expression for Be it far from thee, is, God he propitious to thee, have mercy on thee ; equivalent to God forbid. 23. Get thee behind me; remove out of my way, be not an obstacle to me in my path of duty. Jesus wished that nothing should be pre- sented to his own mind, or cherished by others, in opposition to what he knew was the divine plan. |1 Satan. This word, which, with us, is the name of the devil, was doubtless used, in the time of our Lord, wath a wider extent of meaning. It is properly a Hebrew word, which means adversa- ry, or evil adviser. Thus, in 2 Sam. 1\) : 22, the sons of Zeruiah are called " adversaries," that is, evil counsel- lors. The original Hebrew word for '• adversaries,"' is Satan. So here, the Saviour meant to call Peter an evil adviser, for suggesting to his mind a course inconsistent with the will of God, and for expressing himself in Satan ; thou art an offence unto me ; for thou savorest not the things that be of God, but those that be of men. 24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. a manner which in itself was fitted to turn him away from his appointed course. || An offence to me; a stum- bling-block. Peter's remark was un- pleasant to Jesus, because it was so contrary to what Jesus foreknev/, and because, if acted on, it would be an occasion of sin. || Thou savorest not; thou dost not relish, or delight in. This sufficiently well expresses the meaning of the original. It might be more fully expressed thus : Thy views and feelings on this point, or thy sentiments and disposition, do not accord with God's, but with men's. Peter spoke like one who was antici- pating worldly prosperity and human favor, and who had placed his hopes on worldly grandeur, to be acquired by the Messiah, rather than on the great spiritual blessings which were to result from the Messiah's coming. 24. Having had so affecting a mani- festation of the low and earthly views of the disciples, and of their need of a deeper spirit of self-denial, Jesus proceeded to show them what temper of mind it was necessary for one to possess, who would be truly his disci- ple. Will come after vie; wishes to be my disciple. || Take 7ip his cross. The cross was an instrument of se- vere and ignominious capital punish- ment, inflicted by the Romans on servants, on robbers, assassins, and rebels. It was introduced among the Jews from the Romans. A person condemned to this mode of punish- ment, was also compelled to carry his cross to the place of execution. To tahe up the cross, then, is to go forth to severe and ignominious sufferings, even to the enduring of death in most painful and shameful forms. The meaning of the Saviour is, that a dis* 143 MATTHEW. 25 For whosoever will save his life shall lose it : and who- soever will lose his life for my sake shall find it. 26 For what is a man prof- ited, if he shall gain the whole world, and lose his own soul ? ciple of his must hold himself ready to bear, out of regard to him, any sort and any extent of suffering and shame. || Follow me. Jesus had been reviled, and was yet to be more re- viled, and to suffer extreme anguish. His disciples must possess the same spirit, and be willing, in the way of suffering, to follow a suffering Master. 25. Will save his life. In this con- nection, the word life is used in a twofold signification ; namely, as re- ferring to mortal life and to immortal life ; to life here and to life hereafter. II Shall lose it ; that is, his life. Who- ever, in times of trouble respecting the cause of the Messiah, shall tim- idly shrink from avowing attachment to me, and, in order to escape death, and to preserve his life, shall decline to follow me, will yet lose his life, that is, in the higher sense. Though he may save his life here, yet he will, by such a course, lose it hereafter. And, on the other hand, he who haz- ards, or loses, his life here, in conse- quence of his being my disciple, shall secure it hereafter, that is, shall have his soul saved, shall secure immortal life. 26. The Saviour then encouraged his disciples to the endurance of trials, by directing their thoughts to the life hereafter, as immensely outweighing all objects that might appear valua- ble on earth. His own soul. In the original, his ovm life, just as in the preceding verse. The language of this verse was probably proverbial, and capable of being applied either to the life here or to the life hereafter, as the connection would indicate. It would indeed be a poor bargain to gain this world at the expense of los- ing our mortal life ; for what recom- pense should we then enjoy for all our toil i But how much worse to lose our or what shall a man give in ex change for his soul? 27 For the Son of man shall come in the glory of his Father, with his angels, and then he shall reward every man accord- ing to his works. life hereafter, by the endeavor to gain the present world ! Doubtless the Sa- viour had in mind the loss of eternal life. II What shall [can] a man give in exchange for his soul ? What can a man give in order to have his life restored to him, when once it is lost.'' Such an inquiry may be applied either to this life or to the life which is to come. Of course, the immediate ref- erence of the Saviour was to the life hereafter. 27. For the Son of man shall come, &c. Compare 25 : 31. The Saviour referred to the final judgment. || In the glory of his Father ; in divine majesty, with the power of God, in supreme power. Since there is to be a day of judgment, in which every man will receive a recompense according to his deeds, how important that we should act with habitual reference to it, and not be induced, by tempta- tions and sufferings on earth, in the cause of Christ, to decline following him ! Such was the Saviour's idea ; and it clearly shows that, in the pre- ceding verses, he was speaking of the life hereafter as in danger of being lost, by a solicitude to save the life here. As parallel with Matt. 16 : 21—28, see Mark 8 : 31—38. Luke 9 : 22—27. Remark. The solemn cautions of our Saviour, though peculiarly need- ed by the disciples to whom they were first addressed, will be applicable in all ages. His religion remains the same, and the hearts of men are the same, as when he was on earth. Dif- ferent outward circumstances increase or diminish the dangers to our spirit- ual welfare. Consider, 1. In matters of reli- gion, our own judgment and feelings must not be made a standard. The CHAPTER XVII. 143 28 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 kingdom. CHAPTER XVII. AND after six days, Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain, apart, will of God must govern, and we ought cheerfully to conform to his will. It is not according to the plan of God, that worldly greatness shall be sought or expected by his people, vs. 22, 23. 2. Self-denial is essential to being a disciple of Christ. The spirit of self- denial, proceeding from love to Christ, and supreme regard to his authority, is to have no limits ; we must be ready to sacrifice even our lives, rather than be willing to renounce him. v. 24. 3. We ought always to act in view of the final judgment, and the eternal state of men. Such a view will dimin- ish the power of temptation, and arm us with vigor in the endurance of trials. 4. How valuable is the soul ! Eve- ry thing ought to be hazarded, every thing ought to be endured, rather than to lose our souls. 28. Taste of death ; die. || Coming in his kingdom; in his royalty, as the King Messiah, in the manifestation of glorious power. This manifestation was to occur during the lifetime of some who were then present. Our minds are hence directed to the de- struction of Jerusalem and the ter- mination of the Jewish state, which occurred between thirty and forty years from this time ; and which opera- ted signally to the establishment and spread of Christianity. CHAPTER XVII. 1. A high mountain. The name of 2 And was transfigured be- fore them : and his face did shine as the sun, and his rai- ment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talk- ing with him. 4 Then answered Peter, and said unto Jesus, Lord, it is good for us to be here : if thou wilt, let us make here three taberna- cles, one for thee, and one for Moses, and one for Elias. the mountain spoken of is not known. It has frequently been supposed to be Tabor, but without sufficient au- thority. In the preceding chapter (v. 13), we read of Jesus being near to Cesarea Philippi. The mountain might have been in the neighborhood of that city. To that mountain Jesus had retired for prayer. See Luke 9: 28. 2. Transfigured; underwent a re- markable change in his appearance, as is expressed in the following words of the verse. 3. Elias ; the prophet Elijah. The conversation of Moses and Elijah with Jesus was, according to Luke 9: 31, respecting his death, which was soon to occur at Jerusalem. The interview with those long since departed saints must have been refreshing to the mind of Jesus, in view of his anticipated sufferings. Even he would be con- soled and strengthened by a visit from those who, like himself, had come on divine errands to men, and who could so deeply sympathize with him, both in respect to his sorrows and in respect to the glory that should follow. 4. TaiernacZc5 ; booths, made most- ly of branches of trees. Mark (9 : 6) and Luke (9 : 33) say, that Peter knew not what he was saying. The disci- ples were taken by surprise; and without stopping calmly to reflect, Peter gave utterance to his first emo- tions. When under the first influence of sudden astonishment, a person often scarcely knows what he says. Besides, 144 MATTHEW. 5 While he yet spake, be- hold, a bright cloud overshad- owed them : and, behold, a voice oat of the cloud, which said. This is my beloved Son, in whom I am well pleased : hear ye him. 6 And when the disciples heard zV, they fell on their face, and were sore afraid. 7 And Jesus came and touch- the disciples were scarcely awakened from sleep. Luke 9 : 32. 5. A bright cloud overshadowed them. The splendor that was reflected from the cloud probably overspread the whole company ; but from the lan- guage in the original of Luke 9 : 34 , it would seem, that the heavenly visitants entered into the body of the cloud ; and that from within the cloud, in the hearing of the disciples without, proceeded the sound of the words, This is my beloved Son, &c. || / am tcell 'pleased. It was in immediate connection with conversation respect- ing the death of Jesus, that this dec- laration was made. Compare, here, John 10: 17. 6. Sore afraid; exceedingly afraid. Such an unusual manifestation filled them with amazement and dread. 9. Tell the vision to no man. The people were not yet sufficiently in- formed respecting the true nature of the Messiah's reign, to be told of what had taken place. They would proba- bly have made a wrong use of it, re- garding it as a signal that the Mes- siah's glorious earthly reign had com- menced, and therefore holding them- selves in readiness to engage in civil disturbances. Nor were the disciples as yet so free froin the expectation of an earthly reign, as to be qualified to speak publicly on the event which had occurred. || Until the Son of man he risen, &c. From Mark 9 : 10, it appears, that the disciples did not know how to understand what Jesus said respecting " rising from the dead." Like the Jews, in general, they were ed them, and said, Arise, ana be not afraid. 8 And when they had liftetl up their eyes, they saw no man, save Jesus only. 9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. laboring under much ignorance and misapprehension respecting the Mes- siah ; but Jesus was gradually prepar- ing them for what was to take place. As parallel passages, read Mark 9 : 2—10. Luke 9:28—36. The scene on the mount of transfig- uration made a very deep impression on the disciples who witnessed it. Af- ter the Saviour's ascension, and when, by the descent of the Holy Spirit, they were fully enlightened and fitted for their work, they doubtless regarded this scene as one of exceeding interest and importance. See 2 Pet. 1: 16 — 18. That what took place on the mount was no illusion, but a solemn reality, and was an event of no ordinary mag- nitude in the life of Jesus, is manifest from the allusion to it which Peter makes in the passage referred to. Remark. We must not fail to no- tice here, that the glorious scene on the mount took place in connection with prayer. God is peculiarly near to us, when we are sincerely and sol- emnly engaged in prayer. He often manifests himself to the soul, shedding abroad his love, imparting glorious views of his own character and of heaven, strengthening us for the en- durance of trials, and preparing us for unexpected events, whether of sorrow or of joy. When we are anticipating events adapted to try our faith and patience, not only is special prayer seasonable, but we are encouraged to hope that God will make special mani- festations of his love and power, and prepare us to pass tlirough our trials CHAPTER XVU. 145 10 And his disciples asked him, saying, Why then say the scribes, that Elias must first come? 11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things : 12 But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed: likewise shall also the Son of man suffer of them. 13 Then the disciples under- stood that he spake unto them of John the Baptist. 14 And when they were come to the multitude, there came to him a certain man kneeling down to him, and saying, 15 Lord, have mercy on my in such a manner as will adorn reli- gion and render us useful. 10. Wliy then, &c. Elias, that is, Elijah, had just made his appearance to Jesus ; and Jesus had forbidden the disciples to say any thing on the subject. It was a common opinion, taught by the scribes, that Elijah, the ancient prophet, was to appear and give assistance to the Messiah. 11: 14. IG : 14. Since he had now ap- peared, the disciples may have thought, that this was. in part at least, the ap- pearing which was expected ; but as they were forbidden to say any thing publicly about it, they could not v/ell reconcile this prohibition with the re- ceived doctrine. Hence they asked. Will) then say tiie scribes ? Are they right or wrong in this opinion .-' 11. Elias truly shall first come; tliat is, it is indeed according to the divine plan that Elias should precede the Messiah. IMal. 4 : 5. ]| Restore all things ; bring back the former state vor. 1. ^ 13 son ; for he is lunatic, and sore vexed, for ofttimes he falleth into the fire, and oft into the water. 16 And I brought him to thy disciples, and they could not cure him. 17 Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you 1 how long shall I suf- fer you 1 Bring him hither to me. 18 And Jesus rebuked the devil, and he departed out of him : and the child was cured from that very hour. 19 Then came the disciples to Jesus, apart, and said, Why could not we cast him out? 20 And Jesus said unto them. Because of your unbe- lief: for verily I say unto you, of things. The Jews, in general, cherished the opinion, that, in con- nection with the coming of Elijah, there would be a renewal of the Jew- ish commonwealth, or a restoration to i-ts former power and splendor. The right view was, that the e-xpected Elias would be sent to effect a radical reformation among the people, and thus to restore such a righteous state of things as existed in the purest ages of the nation. \2. Knew him not ; they knew not John the Baptist as the predicted Elias. They recognized him not in his true character, nor did justice to him. Compare Mark 9: 11—13. \\ They listed ; they chose. 15. Lunatic. See on 4 : 24. 17. Faithless and perverse genera- tion; an exclamation which was ap- plicable to all the company, more or less, and was intended to convey a re- buke both to the disciples and to the multitude. 20. Because of your uvhelief. From 146 MATTHEW. If ye Ijave faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence, to yonder place; and it shall re- move ; and nothing shall be im- possible unto you. 21 Howbeit, this kind goeth not out, but by prayer and fasting. 22 And while they abode in Galilee, Jesus said unto them. The Son of man shall be be- trayed into the hands of men : 23 And they shall kill him, and the third day he shall be Mark 9 : 14, we learn that the scribes had been disputing with the disciples during the absence of their Master. It is likely that the scribes were dis- puting in reference to Jesus, and to the power of w^orking miracles ; and by casting suspicions and surmises, and suggesting doubts, they had produced a distrustful state of mind in the dis- ciples. One Avho believes the truth may have his mind shaken for a time by hearkening to objections, especially if skilfully and slyly presented. |1 ^s a grain of mustard seed; that is, a very small degree of faith. The mus- tard seed was regarded as the smallest of seeds. See 13: 32. ][ Nothing shall be impossible ; by cherishing a stead- fast faith, you will be able to accom- plish any miracles which your official station requires ; you will never be foiled. 21. By prayer and fasting. By such religious exercises, love to God and confidence in his promises would be greatly increased ; and only to so strong a faith as would be nourished by such religious exercises, would this species of adversaries, would these demons yield. Mark (9 : 14 — 29) gives an account of this transaction more particular and highly interesting, es- pecially as developing tlie feelings of the anxious father, and showing the high value of faith in order to the re- ception of blessings. Comp^nN also. Luke 9 : 37—43. raised again. And they were exceeding sorry. 24 And when they were come to Capernaum, they that received trihute-m ojiey^ came to Peter, and said. Doth not your Master pay tribute? 25 He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute ? of their own children, or of strangers? Remark. By keeping our minds habitually directed to the promises of God, rather than to any difficulties which may beset us, our faith will become stronger, our happiness more abiding, and our ability to be useful much greater, t. 20. 22, 23. Mark observes (9 : 30) that Jesus at this time purposely kept him- self from the multitude. He was wishing to~ prepare the minds of his disciples for the trying events which were soon to occur. Compare Mark 9 : 30—32. Luke 9 : 43—45. 24. They that receive tribntf.. The tribute here spoken of was the yearly payment of a half shekel from every adult Jew, for the support of the tem- ple, originating from the requisition in Ex. 30 : 12-16. The Greek word here rendered tribnte, is the name of a coin equal to a Jewish half shekel, and amounting to about twenty-eight cents of our money. [[ Doth not your Master -pay iribvte ? It has been sup- posed, though there is no positive evi- dence, that the religious teachers among the Jews were exempted from this tax, but that they usually paid it, as a proof of their regard for religion. 25. Jesus jyrexented him; that is, anticipated him, commenced speaking on the subject before Peter had time to inibrm him of the question that hnd been proposed. The word pretent. in the Bible, mean.s to be hrforc, to oo he CHAPTER XVlll. 147 26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. 27 Notwithstanding, lest we should offend them, go thou to the sea, and cast a hook, and take up the fish that first cometh up : and when thou hast opened his mouth, thou shaft find a piece of money : that take, and give unto them for me and thee. A CHAPTER XVIII. T the same time came the disciples unto Jesus, say- fore, or to anticipate, [j Of their own children, or of strangers ? that is, from members of their own family, from their own sons, or from persons not belonging to the family ? 26. On the principle just acknowl- edged, then, a king's sons would be regarded as free from the taxes which were required for the support of the king and his household. Now, the temple was the house of God, the great King; and the half shekel tax was devoted to the support of the temple, and professedly to the honor of the great King. Jesus was this King's son; of him, then, the tax ought not, on the principle above stated, to be demanded. 27. Skmdd offend them ; should give tliem occasion to speak reproachfully and sinfully. 1| A piece of money ; in the original, a stater, the name of a coin equivalent to a shekel. It is well to observe, that in all matters pertain- ing to the ordinary duties of a citizen, Jesus wished to be blameless. Even exictions wiiich had become grossly perverted, he did not resist, from a regard to peace and blamelessness. He was establishing a religion which would work a silent cure for all evils ; and without attacking all the impro- prieties wliich existed, he enforced principles which would ultimately correct them. ing. Who is tlie greatest in the kingdom of heaven? 2 And Jesus called a little child unto him, and set him in the midst of them, 3 And said, Verily I say unto you. Except ye be convert- ed, and become as little chil- dren, ye shall not enter into the kingdom of heaven. 4 Whosoever, therefore, shall , humble himself as this little child, the same is greatest in the king- dom of heaven. 5 And whoso shall receive CHAPTER XVm. 1. M the same time. Reference may be had to the time of the event just related. In Mark 9: 33, mention is made of the disciples having con- versed on the icaij, that is, to Caper-, naum, where they now were. |j Came the disciples to Jesus. According to Mark 9: 33, /e garment. There is, however, no difficulty connected with this variety of expression ; for anciently the term purple was applied to any very red color, and in good writers, the original words, signifying purple and scarlet, or crimson, are in- terchanged, and used synonymously. 29. A crown of thorns; a crown made of a thorn bush. || They put if and took the reed, and smote him on the head. 31 And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him. 32 And as they came out, they found a man of Cyrene, Simon by name : him they ■upon his head ; in derision of his claim- ing to be a king, as a crown is an ap- pendage of royalty. There is no inti- mation, hov;ever, that they put this mock crown on his head in such a man- ner as to wound his flesh. \\ A reed ; answering to a royal sceptre. |[ Mock- ed him; not in our sense of the word mock, that is, to imitate another ; but derided, insulted him. The indignities heaped upon Jesus, as related in vs. 28 — 30, were not re- quired by any rule or ciistom respect- ing those who had been condemned to be crucified, but arose wholly from the domineering disposition of the Ro- man soldiers, and their desire to make sport. They probably had no partic- ular spite against Jesus ; they knew very little, perhaps nothing, of him, but what they had very recently heard from the Jews, his adversaries; and they cared very little about him. They probably thought him a weak- minded and unfortimate fanatic, over whom they might triumph, and with whom they might make sport without danger to themselves; just as many persons of uncultivated minds, and of rough sensibilities, can with pleasure join a crowd that may be abusing a fellow-creature. 32. As they came out; that is, from the city. It was customary for pun- ishments of this nature to be inflicted outside of the city. Compare Num. 15: 35. 1 Kings 'Z\: 13. Ij Cyrene. This was a large city of Lybia, in the northern pai-t of Africa. Here large numbers of Jews resided. The Jews of this city were in the habit of visit- ing Jerusalem at the great festivals ; S>28 MATTHEW. compelled to bear his cross. 33 And when they were come unto a place called Gol- so that there was even a synagogue in Jerusalem for their accommodation. See Acts 2 : 10. 6 : 9. H Simori by name. Mark (15 : 21) mentions the additional circumstance, that he was father of Alexander and Rufus. These were men who, at the time of Mark's writing, were well known among the Christians. Whether they were the same as those mentioned in Acts 19: 33, Rom. IG: 13, cannot be decided. As Jesus and the attending company were going on to the place of exe- cution, Simon was on his way from the country (Mark 15 : 21) to the city, intending doubtless to enter by the same gate through which Jesus had passed. || They compelled. The origi- nal word here is the same as in 5 : 41. The remarks there made may show, that the attending officers had a right to call into service any persons. || To bear his cross. It was customary for the condemned criminal, after having been scourged, to endure the addition- al suffering of being obliged to carry the cross himself to the place of pun- ishment. In the present instance, doubtless, there was such an exhaus- tion of strength, that aid was neces- sary, lest Jesus should die on the way. Nor can this be wondered at. After the occupation of the preceding day, he had attended on the passover-sup- per, and had had a long conversation with his disciples. During the night, he not only had had no sleep, but had been enduring the most exhausting anguisJi before being apprehended ; then he was hurried aw^ay to the house of Annas, thence to that of Caiaphas, where he endured insult and abuse, both as to body and to mind. Thence he was sent to Pilate, thence to Her- od, and back again to Pilate. Short- ly after, he was scourged, and then abused by the Roman soldiers ; and af- ter all this, the weight of the cross was laid on him. It doubtless appeared to the soldiers, and the accompanying Jews, a happy circumstance that some gotha, that is to say, A place of a skull, 34 They gave him vinegar to one was passing by, whose assistance they might command. It is not un- likely, too, that the Jews who were present might have known Simon, as one who had favored Jesus ; and they therefore suggested to the Ro- mans the compelling of his services. Luke (23 : 27 — 32) informs us, that a multitude of the people and of women followed to the place of execution ; and that two malefactors were also led forth to be crucified. The cross con- sisted of a piece of wood placed u])- right, witli another piece placed across it at right angles near the top. It sel- dom exceeded ten feet in height ; and the crucified person was usually about three feet from the ground. Near the middle of the upright piece, there was a projection on which the victim sat ; the arms were extended, and fastened to the cross-piece by nails through the palms of the hand ; through each foot also a nail, or spike, was driven. Sometimes the victim was fastened to the cross after it was erected ; some- times while it was lying on the ground. 33. Golgotha ; an eminence at that time near the city, on the north-west, where malefactors were commonly executed. Luke (23 : 33) says, the place was called Calvary. This latter name comes to us from the Latin lan- guage, in which the word Calvaria signifies a skull ; and the original word used by Luke is the Greek word for a skull. Golgotha is properly a He- brew word, having the same significa- tion. The evangelists agree together, then, in the name ; only some of them use a Hebrew word, and one of them a Greek word, which is a translation of the Hebrew ; while our word Cal- vary is drawn from a Latin transla- tion of the same name. [| Jl place of a skull. The bones of criminals were frequently left exposed on this rising ground ; hence it was called the place of a skull, or of skulls. 34. Vinegar to drink, mingled with CHAPTER XXVII, 229 drink, mingled with gall : and when he had tasted thereof, he would not drink. 35 And they crucified him, and parted his garments, cast- ing lots ; that it might be ful- filled which was spoken by the prophet, They parted my gar- ments among them, and upon my vesture did they cast lots. gall. Our word vinegar hardly cor- responds to the term in the original. The drink which was now offered to the Saviour, was the one ordinarily given to criminals just before execu- tion, so as to produce intoxication and insensibility to the pains which would otherwise be endured. It was made of a poor sort of wine, with which myrrh was mingled, and various bitter ingredients, such as wormwood, ike, coming under the general name gall. It was not offered to the Saviour now as an indignity, or to aggravate his distress, but to render him insensible to pain by drowning his senses. The same mixture is called by Mark, •'wine mingled with myrrh." || He would not drink. Jesus was unwill- ing to drown his sensibilities, but chose to meet death in all its bitter- ness, without any of its pains being diminished by such artificial methods. Having therefore just tasted of the mixture, and perceived what it was, he declined drinking it. 35. Parted his garments; divided them among themselves;' for persons who were crucified were fastened to the cross perfectly naked. It was the custom of the Roman soldiers to claim the garments of persons whom they had executed. || Casting lots. John (19: 23, 24) explains distinctly that some of his garments they divided among themselves ; but for his tunic, that is, the inner garment, which they were unwilling to cut, they cast lots, to see to whom it should fall. The number of soldiers engaged in the crucifixion and in taking the gar- ments was four. John 19 : 23. || Spo- »JL. 1, 20 36 And sitting down, they watched him there; 37 And set up over his head his accusation, written, THIS IS JESUS, THE KING OF THE JEWS. 38 Then were there two thieves crucified with him ; one on the right hand, and another on the left. ken by the prophet. Ps. 22 : 18. The language of the psalm was literally applicable to the conduct of the sol- diers. Though the soldiers had no intention of fulfilling any thing which had been written respecting Jesus, yet the manner in which they conducted towards him exactly accorded v/ith what inspired men had written. 36. Sitting doicn, theij watched him there. It was customary for a crucified person to remain on the cross till he died ; but while he exhibited any signs of life, he was watched by a guard. 37. Set up over his head his accusa- tion. It was customary to write in black letters, on a whitened tablet, the crime for which the person suffered. This tablet was fastened to the cross, probably just above the sufferer's head. The inscription on the cross of Jesus was prepared according to the direc- tion of Pilate (John 19 : 19), and was expressed in Hebrew (that is, the dia- lect of Hebrew which the Jews in Judea then spoke), in Greek, and in Latin, so that all who should go to the place might be able to read. This inscription was not satisfactory to the Jews. John 19: 20,21. 38. Tico thieves ; more properly, robbers. The season of the passover, when many were assembled at Jeru- salem, was regarded as suitable for the execution of criminals, that an impres- sion might be made on as many as possible. Compare Deut. 17 : 13. It was also customary among the Ro- mans to crucify several criminals at the same time. These robbers might have been condemned some time be- 230 MATTHEW. 39 And they that passed by reviled him, wagging their heads, 40 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 him, with the scribes and elders, said, 42 He saved others, himself he cannot save. If he be the fore, and their execution delayed till the return of the passover. Luke (23 : 34) informs us, that vi^hen the act of crucifying was completed, Jesus meek- ly prayed for the forgiveness of those who were accessory to his death. 39. Wagging ; shaking the head by way of derision. 40. Thou that destroyest, &LC. Com- pare 26 : 61. II If thou he the Son of God. Compare 26 : 63. 41. Mocking ; deriding, insulting. 42. Jf he he the king of Israel. Compare John 19: 14, 15. 43. He trusted, &c. These revi- lings of the chief priests, scribes, and elders, appear to have excited the Roman soldiers to similar abuse of Jesus. Luke (23 : 36) relates that they, coming near, offered him vinegar (that is, the inferior sort of wine used by the Roman soldiers), and reproach- ed him in much the same style as did the principal men among the Jews. 44. Cast the same in his teeth. This was a phrase more common formerly than at present, meaning that the robbers reviled Jesus, by using much the same language. Luke relates (23 : 39 — 43) that one of the robbers relent- ed, exhibited a penitent spirit, and received a gracious assurance from Jesus that he should speedily be in bliss. Matthew and Mark (15 : 32), without intending to be precise, speak only in a general way of the robbers ; while Luke descends to particulars. At this point of time, probably, oc- king of Israel, let him now come down from the cross, and we will believe him. 43 He trusted in God; let him deliver him now, if he will have him : for he said, I am the Son of God. 44 The thieves, also, which were crucified with him, cast the same in his teeth. 45 Now from the sixth hour there was darkness over all the land, unto the ninth hour. curred the interesting facts related in John 19 : 25—27. 45. From the sixth hour there teas darkness, «fec. ; that is, from our twelve o'clock to our three o'clock. The darkness here mentioned could not have been an eclipse of the sun ; be- cause it was the time of full moon, when the passover occurred ; and such is the position of the moon at that time, that an eclipse of the sun cannot take place. Besides, the duration of this darkness altogether opposes the thought of its having been what we call an eclipse. Undoubtedly it was a supernatural darkness, caused by the Author of nature, as being harmoni- ous with the events then passing on Golgotha. II Over all the land. Luke says (23 : 44) in our translation, " over all the earth ; " but precisely the same word in the original is employed by him, as by the other evangelists. It would have been better to have trans- lated the word in Luke in the same manner as it is in the other evange- lists. The word is often used to ex- press a comparatively small portion of the earth ; and it is probable that on. 5 Palestine, the country of the Jews, and the neighboring regions, were here intended. It may be well to mention here, that John (19: 14,16) mentions that it was about the sixth hour, when Jesus was given up by Pilate to be crucified. It is probable, however, that some manu- scripts of John's Gospel were, at an CHAPTER XXVII. 231 46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabach- thani? that is to say, My God, my God, why hast thou forsaken me? 47 Some of them that stood there, when they heard that, said, This man calleth for Elias. 48 And straightway one of early date, incorrectly copied in this instance, and the letter of the alpha- bet which signifies 5/a;, was by mistake written instead of the letter signifying three. There are also some manu- scripts, and other similar authority, which present the verse in John as agreeing with the statement in Mark 15 : 25, that Jesus was crucified about the third hour. 46. Eli, Eli, &c. These words and the two following are expressed in the language spoken at that time by the Jews in Judea; and Matthew immediately gives the translation of them. Mark (15 : 34) slightly varies the sound of the word which signifies God, but without at all affecting the meaning. Whichever of these two forms of expression the Saviour em- ployed, the Jews who were present readily understood the language. Jesus did not here utter the lan- guage of despair, but of extreme an- guish. And O, how dreadful must have been the anguish of his soul, to have extorted such aery ! And what a lesson do we here learn respecting the evil and the desert of sin, in the anguish of the Saviour, when thus our iniquities were laid on him ! How dreadful the woe of those who, in ad- dition to all the sense of Jehovah's displeasure against them personally as sinners, must suffer the pangs of a guilty conscience for having slighted the provisions of saving love, and turned away from him that speaketh from heaven ! 47. This man callethfor Ellas. The Saviour's language was doubtless un- derstood ; but some Jews who were present took occasion from it still fur- them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him to drink. 49 The rest said. Let be; let us see whether Elias will come to save him. 50 Jesus, when he had cried again with a loud voice, yielded up the ghost. ther to deride him. It was a common opinion among the Jews, that Elias, that is, Elijah, was personally to ap- pear just before the Messiah, and to assist him in entering upon his office. There being some similarity in the words employed by Jesus to the word Elias, some, who were pres- ent, abused them, as if the Saviour were calling for the interposition of Elias to rescue him from his present unhappy state. 48. With vinegar ; that is, the com- mon drink of the Roman soldiers, an inferior sort of wine, but not mingled with myrrh and other intoxicating drugs. It appears from John (19 : 28) that Jesus had said, " I thirst." The sponge filled with this drink was fas- tened round a reed ; John (19 : 29) says, " upon hyssop," that is, a stick or small branch of a hyssop-bush. For reaching the mouth of a crucified person, a stick two or three feet long would be quite sufficient. 49. The rest said, &c. They en- deavored to induce the person to de- sist from offering drink to Jesus, on the plea that perhaps Elias would come to his succor ; thus still further deriding him. It would seem from Mark 15 : 36, that this person perse- vered in offering the drink, saying. Let alone; that is. Permit me. And his reason for giving the drink would seem to have been, to lengthen out the life of this professed Messiah till Elias should come ; lest he would die before Elias should make his appear- ance. Thus no indignity, that the in- nocent, holy sufferer could endure, was spared. 50. Cried again. Compare v. 46 MATTHEW. 51 And, behold, the vail of the temple was rent in twain, from the top to the bottom ; and the earth did quake, and the rocks rent ; 52 And the graves were opened ; and many bodies of saints, which slept, arose, 53 And came out of the graves, after his resurrection, and went into the holy city, and appeared unto many. 54 Now, when the centurion, and they that were with him, Luke (23: 46) and John (19 : 30) in- form us of the sentiments which the Saviour uttered. || Yielded up the ghost ; gave up his spirit; that is, died. 51—53. The vail of the temple. Tlie most retired and sacred part of the temple was called the holy of holies, and was separated by a veil from the other parts of the temple. It was this veil which was now torn in two pieces. Compare Heb. 9:3. |1 The graves ; several graves; not graves in general. II Jlnd came out of the graves after his resurrection. The arrangement of some of these words in our translation ougjit probably to be different. By placing a comma and the word and after the word graves, the sentence would stand thus : " And came out of the graves, and after his resurrection went into the holy city," that is, Je- rusalem. Such a rendering is in ac- cordance with the original. As the words stand in our version, the idea seems to be that " many bodies arose " .at the time of the crucifixion, but did not leave the graves till after the res- urrection of Jesus. Matthew here groups together several circumstances, some of which, however, did not oc- cur till after the resurrection of Christ, as he himself states. These were, in- deed, remarkable events, and fitted to make a deep impression on reflecting minds. They may be regarded as ap- propriate attestations to the truth of the claims of Jesus, and anticipations watching Jesus, saw the earth- quake, 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, which followed Jesus from Galilee, ministering unto him ; 56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children. of what was afterwards to be wrought by his power. 54. The centurion; the Roman of- ficer who superintended the crucifix- ion. II Feared g7-eatly ; they regdiTded the earthquake and the rending of the rocks as proofs of the divine indigna- tion against what had been done, and against themselves as the agents of the Jews. || Truly, this icas the Son of God. Tlie centurion, doubtless, knew that Jesus had claimed to be the Son of God ; that is, in the understand- ing of Jesus and of the Jews, to be the Messiah. The centurion, recalling this, expressed himself as here stated, but probably understood the language diflferently. He was a heathen, and was accustomed to think of many gods, and to regard some beings as sons of gods, as inferior deities, or as peculiarly allied to the gods. He may have meant to say, He was a son of a god ; and his idea, perhaps, included no more than that he certainly was in high favor with some god ; that is, that he must have been a truly good man. Accordingly, Luke mentions (23: 47), that the centurion said. Certainly, this was a righteous man. 55. Ministering unto him; waiting on him ; supplying his wants. 56. Mary Magdalene ; tnat is, Mary of the town of Magdala, a town not far from Capernaum ; but the precise situation of which is uncertain. See Luke 8:2. 1| Mary^ the mother of CHAPTER XXVII. '-^liO 57 When the even was come, here came a rich man of Ari- niathea, named Joseph, who also himself was Jesus' disciple : 58 He went to Pilate, and begged the body of Jesus. Then Pilate commanded the James and Joses. This Mary was sis- ter to our Lord's mother (John 19 : 25), and wife of Cleophas. James is the one called James the Less (Mark ] 5 : 40) , to distinguish him from James the brother of John. This James and Joses are named in 13 : .55, as relatives of our Lord. || The viothcr of Zehedee s children; that is, Salome. See Mark 15 : 40. Zebedee's children were James and John. See 10: 2. Luke, without particular mention of names, says (2.3 : 49), that '^ all his acquaint- ance, and the women that followed him from Galilee, stood afar oft' [afar, compared with the people just around the cross], beholding." 57. When the even toas come. The Jews reckoned two evenings ; one commencing some time before sunset, and the other at sunset. What is re- lated in this verse and the following, commenced before the latest evening ; so that nothing might remain to be done on the Sabbath. The Jewish Sabbath commenced on our Friday evening. || A rich maiiof Ariniathea, nnmrd Joseph. There were several towns, called Arimnthea, in Palestine ; one was in the tribe of Benjamin, about four miles distant from Jerusa- lem ; but which of them is here spo- ken of, we have not the means of de- termining. Mark (15 : 43) calls Joseph '• an honorable counsellor," as being probably a distinguished member of the Sanhedrim. That he was a mem- ber, would appear from Luke 23 : 51. All the evangelists agree to his being in heart a good man , a favorer of Jesus ; bat, according to John (19 : 38), he was a disciple secretly. At the time of which the evangelist is now speak- ing, he seems to have acquired a com- mendable boldness, and to have plainly maintained his dissent from the doings 20^ ^ body to be delivered. 59 And when Joseph had taken the body, he wrapped it in a clean linen cloth, 60 And laid it in his own new tomb, which he had hewn out in the rock : and he rolled of the Sanhedrim, disregarding the ill-will and the reproach which he would incur from the Jews. John also relates (19 : 39), that Nicodemus (John 3 : 1,2) came forward at this time to testify his respect for Jesus. 58. Begged the body of Jesus, &c. John relates (19: 31—37), that pre- viously to this, the Jews had requested of Pilate, that the death of the three crucified persons might be hastened, as the Jews were unwilling that the bodies should remain on the crosses during the Sabbath, which would be the next day. It was, however, dis- covered that Jesus was already dead. This circumstance led Joseph to re- quest the body of Jesus. According to Mark (15 : 44), Pilate wondered at Jesus' having died so soon ; for it was frequently the case, that crucified per- sons did not die till after the day on which they had been crucified ; some- times they remained alive several days. TJie exhausted condition of the Saviour's body and mind sufficiently accounts for his so soon expiring. Among the Romans, the corpses of crucified persons were not buried, ex- cept by express permission ; they re- mained on the cross, and there wasted away. But an exception to this gen- eral practice was made in favor of the Jews, on account of the regulation in Deut. 21 : 22, 23. When there was a prospect that death would not speed- ily take place, they used various meth- ods to hasten it. In the present in- stance, the near approach of the pass- over Sabbath furnished an additional reason. Even the Romans were in the habit of delivering up to their friends the corpses of deceased criminals, when one of their festivals was about to be celebrated. GO. fn the rock; in a rock. The 234 MATTHEW. a great stone to the door of the sepulchre, and departed. 61 And there was Mary Mag- dalene, and the other Mary, sit- ting over against the sepulchre. (32 Now the next day that followed the day of the prepa- ration, the chief priests and Pharisees came together unto Pilate, 63 Saying, Sir, we remem- ber that that deceiver said, while he was yet alive. After three days, I will rise again. country around Jerusalem was rocky. The tomb was in a garden, near the place where Jesus was crucified. See John 19: 41. It was common for tombs to be out of cities, and to be excavated from a solid rock ; frequent- ly having the appearance of a cave. II His oicn neio tomb. Luke says (23 : 53), and John (19: 4J), that no one had been buried in it. How wisely did Providence order this circumstance, so that after the resurrection of Jesus, there was no possibility of mistake as to his person. || Ha rolled a great stone to the door. The entrance to sepulchres used to be closed either by stone doors or by a flat stone placed up against it. John informs us(J9: 39), that Nicodemus brought a quantity of myrrh and aloes, and that the body of Jesus was prepared for burial in the same becoming manner as was usually practised among the Jews in respect to their deceased friends. The kind interposition of Joseph and of Nicode- mus doubtless prevented the body of Jesus from ])eing deposited with those of the robbers in some public bury- ing place, devoted to the burying of criminals. 01. The other Mnrij ; the one men- tioned in V. 50; the mother of Joses. See Mark 15: 47. \\ Silting over against the sc/ndchre ; noticing where he was laid, and waiting affectionately to see, as it were, the last of their be- loved Lord. See Luke 23 : 55. They then returned to their lodgings, and 64 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: so the last error shall be worse than the first. 65 Pilate said unto them, Ye have a watch : go your way, make it as sure as ye can. 6(y So they went, and made the sepulchre sure, sealing the stone, and setting a watch. prepared spices and ointment for anointing the body, and, having made what preparation they could, rested on the Sabbath. Compare Luke 23 : 50. 02. The day of the preparation. The day preceding the Sabbath, or any festival, was called the preparation. II The next day ; tbe Jewish Sabbath, our Saturday. || The chief priests and Pharisees ; doubtless a few of them, as they went on a business which they would not wish to be made public. 03. J]fter three days, I will rise again. Matt. 12: 38—40. 10: 21. Mark 8: 31. Though Jesus spoke some things on this subject to his dis- ciples alone, yet the knowledge of them might be imparted to others. John 10: 15,17, 18. 04. That the scpxddire he made sure ; by stationing guards there. 05. Yc have a watch ; the soldiers who had already been engaged at the crucifixion. It was customary among the Romans, wiien appointing a guard over a prisoner, to employ lour sol- diers for each watch of three hours, so that the four would be successively relieved by another set of four. They usually employed four of these sets. 0(). Sealing the stone. Probably a rope was passed over it in such a way, that the two ends meeting upon it were fastened, and some public seal was attached to them. No one, then, could pass into the sepulchre without resistmg the public authority. CHAPTER XXVm. 235 CHAPTER XXVIII. IN the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene, and the other Mary, to see the sepulchre. 2 And, behold, there was a great earthquake : for the an- gel of the Lord descended from CHAPTER XXVIII. 1. The Sahhath; the Jewish Sab- bath, our Saturday. || As it began to daion. The other evangelists speak cf its being very early, while it was not yet fully light. Mark 16: 2. Luke 24: 1. John 20: 1. \\ Mary Magdalene, and the other Mary ; the same Mary as is mentioned in 27 : CI. By comparing the other evangelists, we shall see that other women accom- panied these. See Mark 16: 1, where Salome, mother of James and John, is mentioned; and Luke 24: 10, where Joanna (Luke 8 : 3) is also mentioned, with the general remark, that certain others were with them. Matthew mentions by name merely the principal ones. || To see the sep- ulchre. Luke (24 : 1) mentions that they brought the spices which they had prepared. Their object was, not merely to see the sepulchre, but also to make use of the aromatic sub- stances which they had prepared. See Luke 23 : 56. Though they doubtless knew that spices and ointment had already been used (compare John 19 : 40), yet their affection for the Saviour led them to prepare an additional quantity. It was the only way in which they could show their regard ; and they doubtless believed there might be occasion for more of such preparations than had been used. For, as it was towards evening when Jesus was placed in the tomb, Joseph, and those who were with him, might not have had time to complete the anointing of Jesus. Mark (16 : 1) re- lates that the women bought the Bpices after the Sahhath had passed ; that is, probably after sunset on Satur- heaven, and came and rollea back the stone from the door, and sat upon it. 3 His countenance was like lightning, and his raiment white as snow : 4 And for fear of him the keepers did shake, and became as dead men. day. This may appear not exactly to agree with Luke (23- 56), who says, that the woman, having returned from the cross, prepared spices, and rested on the Sabbath. But Luke may be understood as merely stating two things ; that the women, after arriving at their lodgings, prepared spices, and kept the Sabbath, without mentioning these in the very order in which they occurred. He might well mention the preparing of spices first, as the facts respecting Jesus were doubtless uppermost in his mind. Perhaps, too, the women may have prepared (Luke 23 : 56) what spices they had as soon as they arrived at home on Friday evening, just before sunset ; and may- have hought (Mark 16: 1) an addi- tional quantity on Saturday, after sunset. 2. There teas a great earthquake. The connection shows that the verb in the original ought to be rendered had been. \\ The angel ; more proper- ly, an angel. |1 Rolled hack the stone. Compare 27 : 60. Mark relates (16 : 3, 4), that the women, on their way, had been speaking together about the difficulty of removing the stone, not knowing the arrangement which the chief priests had made for the sepul- chre's being kept closed. Perhaps they thought some one could be pro- cured in the neighborhood of the spot to remove it for them ; or their remark might have been simply an allusion to the weight of the stone, and the difficulty which they might find in removing it ; a difficulty which had not before occurred to them, so occupied were they with the one ob- ject of paying respect to their deceas- ed, beloved Lord, im MATTHEW. 5 And the angel answered, and iaid unto the women, Fear not ye : for I know that ye seek Jesus, which was crucified. 6 He is not here : for he is riseii, as he said. Come, see the J lace where the Lord lay : 7 And go quickly, and tell his disciples that he is risen from the dead, and behold, he goeth before you into Galilee : there shall ye see him : lo, I have told you. 8 And they departed quick- ly from the sepulchre, with fear and great joy ; and did run to bring his disciples word. 5. ^nd the angel answered. Mark (16 : 5) says that the women, entering into the sepulchre, saw a young man there, who spoke to them. The an- gel appeared in the form of a young man. This was subsequent to his re- moving the stone and sitting on it. Luke states (24 : 4), that there were two men. Only one of them, how- ever, probably spoke to the women, and hence only one is mentioned by Matthew and Mark. It may here be remarked, that tombs, or sepulchres, among the people of the East, were far more spacious than tombs are among us. Those which were owned by the rich and powerful, were large subterranean excavations, consisting frequently of two, three, and even seven apartments, containing suitable places for the depositing of dead bodies. The entrance into them was by a de- scent over a number of steps. 6. As he said. See 17: 22, 23. Compare Luke 24 : 7. Matt. 2C : 32. 7. Into GaUlee. Compare 26 : 32. 8. And they departed quickly. It is probable, from the account given by John (20 : 1,2), that Mary Magda- lene had hastened away from the place as soon as it was discovered that the body of Jesus was not there, and be- fore the other women went away. The other women then departed, to in- 9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail 1 And they came, and held him by the feet, and worshipped 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. 11 Now, when they were going, behold, some of the watch came into the city, and showed unto the chief priests all the things that were done. 12 And when they were as- sembled with the elders, and had form the disciples of what they had seen and heard. 9. And as they loent ; that is, the other women, Mary Magdalene not being with them ; for Mark says (16 : 9), Jesus appeared ^r5< to Mary Mag dalene. It is probable, from the state- ment of John, in his twentieth chap- ter, that Mary Magdalene, having left the ground before the other women, met with Peter and John, who, after hearing from her, came off without delay to the tomb, and found it emp- ty, and then returned from the tomb. Mary Magdalene arrived later than they, and then Jesus appeared to her. Shortly after this, Jesus appeared to the other women, who were going, by direction of the angel, to inform the disciples. || All hail ; the usual form of salutation on meeting with friends. II Worshipped him; bowed down, made obeisance to him. 10. Be not afraid. Terror would naturally mingle with their joy on so extraordinary an occasion. || Tell my brethren. How affectionate and con- descending was his language ! Com- pare John 20 : 17. This message wag a repetition of what the angel had com municated, and of the direction which Jesus himself had before given. See 26 : 32. 12. Large money ; a large sum of CHAPTER XXVm. 237 taken counsel, they gave large money unto the soldiers, 13 Saying, Say ye, His disci- ples came by night, and stole him away, while we slept. 14 And if this come to the governor's ears, we will persuade him, and secure you. 15 So they took the money, and did as they were taught : and this saying is commonly reported among the Jews until this day. 16 Then the eleven disciples went away into Galilee, into a money. || While we slept. A more unsuitable story could scarcely have been devised. For how could the soldiers know what had happened while they were asleep ? How im- probable that four (27: 65) Roman soldiers should fall asleep while on guard, in face of the severe punish- ment which the Roman military law threatened ! Such carelessness, they knew, must have occasioned their death. How improbable that the dis- ciples, who had manifested such fear when their Master was apprehended, and who had for the most part deserted him, should venture on such an at- tempt 1 But the chief priests must mxke up some story ; and they calcu- lated largely on the credulity of the people. 14. JVe loVl persuade hiin. As they had carried their point with Pilate in respect to the crucifixion of Jesus, they had no doubt they could easily satisfy him in regard to the soldiers. They knew the power of a bribe. Besides, Pilate would, in a few days, as soon as the passover celebration was concluded, remove to Cesarea, and would care but little about the stories that might be circulating among the Jews in Jerusalem. 15. Until this day; the time at which Matthew wrote this account, which was at least eight or ten years after the event. \Q. Then the eleven disciples went mountain where Jesus had ap- pointed them. 17 And when they saw him, they worshipped him : but some doubted. 18 And Jesus came, and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost : aicay into Galilee. Previously, how- ever, to this, Jesus had appeared to his disciples. Mark (16: 12) and Luke (24 : 13 — 35) relate his appearing to two of them; Mark (16 .- 14), Luke (24 : 33_49)^ John (20: 19—23), relate his appearing to the disciples in the ab- sence of Thomas; and John (20 : 24 — 2S)) relates the instance of his appear- ing to them when Thomas was pres- ent. II hito a mountain, where Jesus had appointed them ; had directed them. John (21 : 1 — 24) mentions a preceding meeting of Jesus with the apostles in Galilee, at the sea of Tiberias. || They worshipped him ; bowed down in rev- erence. II Some doubted. There might have been some present, besides the apostles, who might not before have seen Jesus since his resurrection ; or while the principal part of the apostles distinctly perceived that it was Jesus, and accordingly made obeisance, the others might not have been wholly convinced that it was Jesus, till he actually came up to them. 18. Jill power is given unto mc, &c. Compare John 17: 2. Acts 2: 3G. Eph. 1 : 20—22. 19. Teach all nations ; not confining your labors to your countrymen, the Jews. The word here rendered teach is different from the word rendered teaching' in the following verse, and properly signi fies make disciples. TJie apostles were directed to go forth into all the world (see Mark 16: 15), 238 MATTHEW. 20 Teaching them to observe all things whatsoever I have commanded you : and lo, I am wherever they could, and make known the facts and doctrines respecting Jesus and the new dispensation, and bring men to be disciples of Christ. II Baptizing them. By being baptized, those who should embrace the doc- trines of the disciples were to be sep- arated from other men, in respect to religious matters, and to form a dis- tinct religious community. || Jn the name of the Father^ &c. ; that is, unto the Father, &c., as manifesting in this appropriate way their faith and obe- dience in respect to the Father, the Son, and the Holy Spirit. For ex- plaining the phrase in the name of, compare 1 Cor. 1 : 13 with 10 : 2. The idea is, not that baptism was to be administered by the authority of the Father, the Son, and the Holy Spirit, but that by baptism there was to be professed a subjection to the Father, to the Son, and to the Holy Spirit. Those who should receive the doc- trines of the apostles were to be bap- tized, and by baptism to testify their recognition of the Father, the Son, and the Holy Spirit, as the fountain of authority and the source of blessings. 20. Whatsoever I have commanded you ; that is, during his previous in- structions both before and after his crucifixion. || Unto the end of the icorld ; while the world shall stand. Compare 13 : 39, 40. The language shows, that Jesus meant this injunc- tion for all who should succeed the apostles in making known the gospel. So long as the gospel is unknown in any part of the world, it is the duty of the ministers and followers of Jesus to labor for its extension. Mark (16 : 15, 16) gives the language of this com- with you always, even unto the end of the world. Amen. mission in a slightly different form, but retaining the same meaning. Probably at various times, and in vari- ous ways, Jesus enjoined on the apos- tles the duty of making known every where the glad tidings ; for he spent forty days on earth after his resurrec- tion, and was during that time in- structing his apostles. See Acts 1 : 3. The account which Matthew has given of events after the resurrection of Jesus, is very brief; the other evan- gelists have furnished additional in- formation ; and it is from their com- bined accounts that a full view of the events must be drawn. But it is, per- haps, not possible to arrive at complete certainty in regard to the order of the different events related by the four evangelists; nor is it necessary. Paul's statement, also, in 1 Cor. 15 : 5 — 7, should be connected with the accounts given by the evangelists. By examining tliese several accounts, it will appear that there was most abundant and satisfactory proof that Jesus had actually risen from tlie dead. In Mark 16 : 19, 20 ; Luke 24 : 50 — 53 ; and Acts 1 : 9 — 12, may be found an account of his ascension to glory. " All hail the power of Jesus' name I Let angels prostrate fiill ; Bring forth the royal diadem, And crown him liord of all. " O that, with yonder sacred throng, We at his feet may fall ! We'll join the everlasting song, And crown him Lord of all." PREFACE GOSPEL OF MARK. The evangelist Mark is generally believed to be the same person as John vv^ho w^as surnamed Mark, of whom frequent mention is made in the New Testament. His mother resided in Jerusalem, and in her house the early followers of Christ were in the habit of assembling. It was to her house that the apostle Peter repaired, when the angel had delivered him from prison. See Acts 12: 12, &c. John, surnamed Mark, was the companion and assistant of Paul and Barnabas, in their evangelical labors. See Acts 12 : 25. 13 : 5. In one of their tours (see Acts 13: 13), John (the same person) left Paul and Barnabas, and returned to Jerusalem. In consequence of this, when Paul and Barnabas were proposing another tour, and Barnabas was desirous to take Mark with them, Paul made objections. Paul and Barnabas then separated, and Barnabas took with him Mark, and went to Cyprus. See Acts 15 : 36 — 39. Barnabas doubt- less felt a special interest in Mark, as being Mark's uncle (see Col. 4 : 10), and willingly went to Cyprus, instead of accompanying Paul, inasmuch as Barnabas was a native of Cyprus (see Acts 4 : 36). We read no more of Mark in the book of the Acts, as the remainder of that book is occupied in relating the labors of Paul. In the Epistle to the Colossians (4 : 10), in the Second Epistle to Timothy (4: 11), and in that to Philemon (v. 24), Paul makes very kind and respectful mention of Mark. Doubtless the apostle be- came satisfied with the truly upright and Christian character of Mark, and cheerfully admitted him to a corresponding place in his esteem and affections. 240 PREFACE TO THE GOSPEL OF MARK. In 1 Pet. 5 : 13, Mark is again mentioned ; and in a manner which shows the high regard and warm affection of the apostle Peter for ]jiin, as a person whom he had taken under his special charge. The affectionate language there used is in accordance with the statement which has been handed down from the earhest Christian writers, that Mark was associated with Peter, as an assistant in his labors. It is his intimate connection with Peter, that has been considered, from the earliest times, as stamping his Gospel Avith authority. Mark himself was not an apostle; but having been associated with an apostle, and having enjoyed his confidence, he may be said to have l-eflected the authority of an apostle. From the earliest Christian antiquity, his book has been received as a sacred document, and those portions of the Christian community, for whose special benefit it was prepared, knew that it proceeded from an authoritative source. Mark wrote for persons who were not Jews, and who lived out of Palestine. For he carefully explains Jewish terms and Jewish prac- tices, which explanations would not be needed by Jewish readers, or by persons living in Palestine. As an instance, see 7 : 2 — 4. It is according to ancient testimony, that he wrote at Rome. The very name of this writer agrees well with the circumstance of his having become very conversant with people who were not Jews. John was his Jewish name ; Mark was his Roman name, by which he chose to be known among the Greeks and Romans, and it became at length his most usual name. Mark's Gospel was published a short time, probably, after Mat- thew's. GOSPEL ACCORDING TO MARK. CHAPTER I. THE beginning of the gospel of Jesus Clirist, the Son of God; 2 As it is written in the proph- ets, Behold, I send my messen- ger before thy face, which shall prepare thy way before thee ; 3 The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 4 John did baptize in the wil- derness, and preach the baptism of repentance, for the remission of sins. 5 And there went out unto CHAPTER 1. 1 T7tc beginning of the gospel of Jesus Christ. The word gospel, originally signifying glad tidings, and specifically the glad tidings con- cerning the long-promised Messiah's approach, had come to signify the religious dispensation established by the Messijih, that is, the Christian re- ligion, strictly so called. In giving an account of the life and death of Jesus Christ, Mark proposed to state what was the very beginning of this new dispensation, or religion. The words this is may be considered as implied at the opening of this verse. {| The Son of God. See on Matt. 3: 17. 2. fn the prophets ; Malachi and Isaiah, j] Behold, I send, &c. Mai. 3 : 1. See on Matt. 11 : 10. 3. The voice, &c. Is. 40 • 3 See on Matt. 3 : 3. VOL. 1 21 him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. 6 And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey ; 7 And preached, saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 8 I indeed have baptized you with water : but he shall baptize you with the Holy Ghost. 4. The wilderness. See on Matt. 3:1. II Baptism of repentance for the remission of sins; that is, bap- tism which implied an acknowledg- ment of repentance, and was a pledge of repentance, and which had respect to the forgiveness of sins as con- nected with repentance. Compare Matt. 3: 6, 8. Thus Mark traces back the gospel, the Christian re- ligion, to the earliest events imme- diately connected with it. John's ministry was the beginning of the gospel, as the dawn is the beginning of day. 5—7. Compare Matt. 3 : 4— G 11. The latchet of ichose shoes. San- dals were bound around the feet by a leather thong, or strap, here called latchet. To loose and to bind on sandals, was the business of the lowest servants. 8. Compare Matt. 3 : 11,12. Mark Wt MARK. 9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in Jordan. 10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit, like a dove, descending upon him. 11 And there came a voice from heaven, sayings Thou art my beloved Son, in whom I am well pleased. 12 And immediately the Spir- it driveth him into the wilder- ness. 13 And he was there in the wilderness forty days tempted of Satan; and was with the wild beasts; and the angels minis- tered unto him. 14 Now, after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, 15 And saying, The time is fulfilled, and the kingdom of God is at hand : repent ye, and believe the gospel. 16 Now as he walked by the sea of Galilee, he saw Simon, here expresses in part, and briefly, what Matthew has furnished in a more copious manner. 9—11. Compare Matt. 3 : 13— 17. 12,13. Compare Matt. 4: 1—11. Driveth. The word thus rendered does not always signify a forcible driving, but the inducing of a person to go. by whatever means. The word in the original here used, is the same as is used in v. 43 (translated sent away), and in Matt. 9: 25, 38 (trans- lated 2)111 forth and sent forth) 14, 15. Compare Matt. 4 : 12—16. The time is fulfilled; the time pre- dicted by the prophets, when Ihe and Andrew his brother, casting a net into the sea : for they were fishers. 17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. 18 And straightway they for- sook their nets, and followed him. 19 And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. 20 And straightway he called them : and they left their father Zebedee in the ship with the hired servants, and went after him. 21 And they went into Ca- pernaum; and straightway on the Sabbath-day he entered into the synagogue and taught. 22 And they were astonished at his doctrine : for he taught them as one that had authority, and not as the scribes. 23 And there was in their synagogue a man with an un- clean spirit ; and he cried out, Messiah should come. || Believe the gospel ; believe, confide in, the joyfu! intelligence, and receive the instruc- tions connected with it. 16—22. Compare Matt. 4 : 18—25. £nd they icere astonished at his doc- trine. The word doctrine here in- cludes both the instructions he com- municated and the manner of com- municating them; that is, his teach- ing. Compare Luke 4:31, 32; also Matt. 7 : 28, 29. 23. A man tcith an unclean spirit. The same idea is elsewhere expressed by the phrase a man possessed with a drril. that is. with a demon. See CHAPTER 1. 243 24 Saying, Let us alone ; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us ? I know thee who thou art, the Holy One of God. 25 And Jesus rebuked him, saying. Hold thy peace, and come out of him. 26 And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. 27 And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this ? what new doctrine is this 1 for with authority com- mandeth he even the unclean spirits, and they do obey him. 23 And immediately his fame spread abroad throughout all the region round about Galilee. 29 And forthwith, when they were come out of the synagogue. Matt. 4 : 24. The word unclean means wicked, evil. 24. Let us alone. The original word may be regarded as equivalent to our word quit, desist ; or, which is the more probable, as an exclamation of sorrow and indignation ; as, Jlh ! Alas! II What have we, &c. See on Matt. 8 : 29. \\ To destroy us ? to consign us to misery, to perdition. Compare Matt. 8 : 29. || The Holy One of God; the Messiah, as being set apart, or consecrated by God to his official work, and as being therefore a most venerable person. 2G. Torn him; maie_|ttoperly, convulsed him, throicn him into con- vulsions. Thus Mark's account agrees with that of Luke (4 : 35), who says, the evil demon hurt him not. 27. What new doctrine; what new sort of teaching. || Even the unclean spirits. See on Matt. 8 : 16. they entered into the house of Simon and Andrew, with James and John. 30 But Simon's wife's mother lay sick of a fever; and anon they tell him of her. 31 And he came and took her by the hand, and lifted her up ; and immediately the fever left her, and she ministered unto them. 32 And at even when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. 33 And all the city was gath- ered together at the door. 34 And he healed many that were sick of divers diseases, and cast out many devils ; and suf- fered not the devils to speak, because they knew him. 35 And in the morning, rising up a great while before day, he 29—31. Compare Matt. 8 : 14, 15. 32. See on Matt. 8 : 16. 33. Ml the city ; Capernaum, v. 21. The expression is a general one, meaning that large numbers of the inhabitants crowded about the door. Compare 2 : 2. 34. Compare Matt. 4: 23. Suf- fered not the devils to speak, because they kneio him. Jesus made no con- cealment, so far as his own testimony- was concerned, of his being the Mes- siah ; but he might have had very wise objections to beinor publicly called the Messiah by certain sorts of per- sons, and at certain times. Had no caution been exercised, his appearing as the Messiah might have been greatly abused. 35—39. Compare Luke 4 : 42—44. Observe, here, the devotion of Jesus to his public work, and, at the 9U MARK. went out and departed into a solitary place, and there prayed. 36 And Simon, and they that were with him, followed after him. ^ 37 And when they had found him, they said unto him. All men seek for thee. 38 And he said unto them, Let us go into the next towns, that I may preach there also : for therefore came I forth. 39 And he preached in their synagogues throughout all Gali- lee, and cast out devils. 40 And there came a leper to him, beseeching him, and kneel- ing down to him, and saying unto him, If thou wilt, thou canst make me clean. 41 And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will ; be thou clean. 42 And as soon as he had spoken, immediately the leprosy departed from him, and he 'was cleansed. 43 And he straitly charged him, and forthwith sent him away; 44 And saith unto him, See thou say nothing to any man; but go thy way, show thyself to the priest, and offer for thy cleansing those things which Bame time, his careful observance of secret prayer. His secret communion with his heavenly Father must not be interrupted; even though, to enjoy it, he must take time before day, and must retire from the habitations of men. 40—45. Compare Matt. 8 : 2—4. Moses commanded, for a testi- mony unto them. 45 But he went out, and be- gan to publish it much, and to blaze abroad the matter, inso^ much that Jesus could no more openly enter into the city, but was without in desert places; and they came to him from ev- ery quarter. CHAPTER II. AND again he entered into Capernaum, after some days; and it was noised that he was in the house. 2 And straightway many were gathered together, insomuch that there was no room to receive thcfu, no, not so much as about the door : and he preached the word unto them. 3 And they come unto him, bringing one sick of the palsy, which was borne of four. 4 And when they could not come nigh unto him for the press, they uncovered the roof where he was : and when they had broken it up, they let down the bed wherein the sick of the palsy lay. 5 When Jesus saw their faith, he said unto the sick of the palsy. Son, thy sins be for- given thee. CHAPTER n. 2. The word; the doctrine, or in- struction, pertaining to the new dis- pensation. 3—12. Compare Matt. 9: 2—8. Borne of four ; carried by four men, who took hold of the bed. The bed, according to the custom of the place and time, was a mere rug, or quilt, or thin mattress. 4. For the press ; on f>..' CHAPTER II. '245 6 But there were certain of the scribes sitting there, and reasoning in their hearts, 7 Why doth this ;»«« thus speak blasphemies ? who can forgive sins but God only 1 8 And immediately, when Je- sus perceived in his spirit that they so reasoned within them- selves, he said unto them. Why reason ye these things in your hearts 1 9 Whether is it easier to say to the sick of the palsy, T/ii/ sins be forgiven thee ; or to say, Arise, and take up thy bed, and walk ? 10 But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) account of the crowd. || They un- covered the roof, &c. Tlie houses in Palestine were furnished with a flight of stairs outside, situated in, or near, the porch, so that persons could go up to the roof without entering the house. The roofs were nearly flat, and were surrounded by a balustrade, or breast- work (see Deut. 22 : 8), so as to pre- vent, persons from falling off*. The friends of the sick man could, then, without much difficulty, convey him to the roof of the house. As to the lower part of the house, there was a gate opening from the street into a porch ; from this porch another gate led to an open space, enclosed on four sides, but open above, called the court, or area. This was provided with various conveniences for accommo- dating large companies ; and it was in this court that Jesus and the com- pany were assembled. Persons on the roof could look down into the court. It was, however, sometimes furnished with an awning, or large veil of thick cloth, to exclude the heat of the sun. In the present case, this awning was to be removed, and 111 say unto thee, Arise, and take up thy bed, and go thy way into thy house. 12 And immediately he arose, took up the bed, and went forth before them all ; insomuch that they were all amazed, and glori- fied God, saying, We never saw it on this fashion. 13 And he went forth again by the sea-side , and all the mul- titude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the son of Alpheus, sitting at the receipt of custom, and said unto him. Follow me. And he arose, and followed him. 15 And it came to pass, that as Jesus sat at meat in his a portion of the breastwork broken through, so that the sick man, on his mattress, could be let down near to Jesus. The removing of the awning is what is here called uncovering the roof; and the breastwork they broke away, or broke through. The man could easily then be let down by the help of cords. Luke says (5 : 19) they "let him down through the tiling." The flooring, as we might call it, of the roofs, was a substance composed of broken coals, stones, ashes, and a sort of plaster. Such a substance gave occasion to the word translated tiling to be applied to the roof; and the whole roof, or the roofing, was expressed by it. Luke, then, used language just like our expression they let him dotcn by the roof; some- what as Paul was let down through a window by the wall. 2 Cor. 11: 33. 13, 14. By the seaside; the sea of Galilee. Compare Matt. 9:9. || M- pheus. He is believed to be not the same as the Alpheus mentioned in Matt. 10: 3. 15—22. Compare Matt. 9: 10—17 ^ MARK. house, many publicans and sin- ners sat also together with Jesus and his disciples; for there were many, and they followed him, 16 And when the scribes and Pharisees saw him eat with pub- licans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners ? 17 When Jesus heard it, he saith unto them, They that are whole, have no need of the phy- sician, but they that are sick : I came not to call the righteous, but sinners to repentance. 18 And the disciples of John, and of the Pharisees, used to fast : and they come, and say unto him. Why do the disci- ples of John, and of the Phar- isees fast, but thy disciples fast not? 19 And Jesus said unto them. Can the children of the bride- chamber fast, while the bride- groom is with them ? As long as they have the bridegroom with them, they cannot fast. 20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. 21 No man also seweth a piece of new cloth on an old garment : ^Ise the new piece 23—28. Compare Matt. 12 : 1—8. In the days of Miathar the high priest. It appears from 1 Sam. 2ist ch., that Ahimelech was the high priest from whom David obtained the showbread. Abiathar became high priest after this event. The word translated in the days of may have a very extended signification, corre- that filled it up, taketh away from the old, and the rent is made worse. 22 And no man putteth new wine into old bottles : else the new wine doth burst the bot- tles, and the wine is spilled, and the bottles will be marred : but new wine must be put into new bottles. 23 And it came to pass, that he went through the corn-fields on the Sabbath-day ; and his disciples began, as they went, to pluck the ears of corn. 24 And the Pharisees said unto him, Behold, why do they on the Sabbath-day that which is not lawful ? 25 And he said unto them. Have ye never read what David did, when he had need, and was a hungered, he and they that weie with him ? 26 How he went into the house of God, in the days of Abiathar the high priest, and did eat the show-bread, which is not lawful to eat, but for the priests, and gave also to them which were with him ? 27 And he said unto them, The Sabbath was made for man, and not man for the Sab- bath : 28 Therefore the Son of man is Lord also of the Sabbath. sponding to our phrase about the time erf; and as Abiathar coniinued in office a large number of years, his term of office might have been select- ed, as marking a certain period in Hebrew history, rather than Ahime lech's. Again ; the word used in the I original may be regarded only as a I method of referring to that portion of CHAPTER III. 247 CHAPTER HI. AND he entered again into the synagogue ; and there was a man there which had a withered hand. 2 And they watched him, whether he would heal him on the Sabbath-day; that they might accuse him. 3 And he saith unto the man which had the withered hand, Stand forth. 4 And he saith unto them, Is it lawful to do good on the Sabbath-days, or to do evil 1 to save life, or to kill ? But they held their peace. 5 And when he had looked round about on them with an- ger, being grieved for the hard- ness of their hearts, he saith the sacred history in which the ac- count of Abiathar occurs ; and the whole portion respecting Ahiraelech and Abiathar would be included under such a reference. The Jews were in the habit of quoting, or referring to, their sacred books by the use of such a word as here occurs in the original. CHAPTER HI. 1—12. Compare Matt. 12: 9— 21. 4. Is it lawful to do good on the Sab- bath-days, or to do evil ? to save life, or to kill? These questions might be understood as meaning, Is it right to do good, or not to do it, on the Sab- bath ? to save life, or not to save it ? A similar manner of expression oc- curs in Mai. 1 : 2, 3, quoted in Rom. 9: 13 — Jacob have I loved, and Esau have I hated ; that is, Esau have I not loved, comparatively speaking. The form of the questions was such, also, as miffht very naturally suggest to the minds of his opponents a com- parison between themselves and him. He was bestowing blessings on the aflicted ; they were plotting his de- unto the man, Stretch forth thy hand. And he stretched it out : and his hand was re- stored whole as the other. 6 And the Pharisees went forth, and straightway took coun- sel with the Herodians against him, how they might destroy him. 7 But Jesus withdrew him- self with his disciples to the sea: and a great multitude from Gal- ilee followed him, and from Judea, 8 And from Jerusalem, and from Idumea, and from beyond Jordan : and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. 9 And he spake to his disci- struction. To their consciences he might have intended to appeal, by presenting the inquiry, whether he was pursuing a justifiable course on the Sabbath, or they. 5. With anger ; with displeasure at their perverse- ness — a feeling which was consist- ent with the utmost tenderness, and which arose from a view of their per- verseness and their willingness to put a bad construction even on his most benevolent acts. 6. The Hero- dians. See on Matt. 22: 16. Q. Idu- mea. This is properly the name of the country south-east of Palestine. It is called Edom in the Old Testa- ment. Its inhabitants were hostile to the Jews, and were conquered by David. 2 Sam. 8: 14. They fre- quently revolted, and in the reign of Jehoram gained their independence. 2 Kings 8 : 20. During the captivity of the Jews in Babylon, the Idu- means, that is, the Edomites, took possession of the southern part of Palestine, as far as the city Hebron ; so that that part of the country was sub- sequently called Idumea. The name 348 MARK. pies, that a small ship should wait on him, because of the mul- titude, lest they should throng him. 10 For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. 11 And unclean spirits, when they saw him, fell down before him, and cried, saying. Thou art the Son of God. 12 And he straitly charged them that they should not make him known. 13 And he goeth up into a mountain, and calleth unto him whom he would : and they came unto him. 14 And he ordained twelve, that they should be with him, and that he might send them forth to preach, is here applied by Mark to that part of the land. The Idumeans were afterwards again subdued, and be- came, at least those who lived in Pal- estine, a part of the Jewish nation. II Tyre and Sidon. See Matt. 11 : 22. 10. Plagues; sicknesses,called^^a^es, or scourges, as being sent in the righ- teous providence of God, in conse- quence of sin. 11, 12. Compare 1 : 34. 13. Up into a mountain ; or, as we sometimes say, up a mountain, or up on a mountain. Here Jesus spent much time in prayer, as he was now about to select a few who were ulti- mately to be his apostles. See Luke It is gratifying and instructive to NOTICE with what assiduous prayer our Saviour proceeded in every step of his progress. Let him be our ex- ample. 14. He ordained; appointed. The 15 And to have power to heal sicknesses, and to cast out devils. 16 And Simon he surnamed Peter ; 17 And James the son of Zebedee, and John the brother of James, (and he surnamed them Boanerges, which is, The sons of thunder,) 18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Canaanite, 19 And Judas Iscariot, which also betrayed him : and they went into a house. 20 And the multitude com- eth together again, so that they could not so much as eat bread. 21 And when his friends heard of it, they went out to idea of appointing, or designating, is here expressed, without reference to the manner in which the appointment was made. Jesus doubtless merely made known to them his desire that they should be habitually with him for instruction, and for being em- ployed by him in announcing the Messiah's having come. Compare the following words. 16—19. Compare Matt. 10 : 2—4. 17. Boanerges; a word compounded of two words used in the Hebrew dialect of that time. Why this name was applied to James and John, can- not be decided. There might have been something remarkable in their manner of speaking ; or perhaps the impetuosity of their disposition (see Luke 9 : 54) might have occasioned the use of this name. 20, 21. His friends ; some of those who were associated with him. The expression here used, in the original, is sometimes explained as meaning strictly his relatives; but there is sat- CHAPTER III. 249 lay hold on him : for they said, He is beside himself. 22 And the scribes which came down from Jerusalem, said, He hath Beelzebub, and by the prince of the devils casteth he out devils. 23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan? 24 And if a kingdom be di- vided against itself, that king- dom cannot stand. 25 And if a house be divided against itself, that house cannot stand. 26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27 No man can enter into a strong man's house and spoil his goods, except he will first bind the strong man ; and then he will spoil his house. 28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphe- isfactory evidence that it is employed in a wider sense. || To lay hold o?i him; not violently, but in a suitable manner, taking hold of his hand, en- deavoring to induce him to come into the house. || He is beside himself. An exaggerated remark, doubtless, occasioned by the fervid devotion which Jesus felt to his official work, and which made him disregard his personal convenience and comfort. 22—30. Compare Matt. 12: 24 -37. 31—35. Compare Matt. 12: 46— 50. It would seem that the friends who went out to persuade Jesus to come into the house, did not prevail with him. The occasion was a very jmportant one. A man possessed mies wherewith soever they shall blaspheme : 29 But he that shall blas- pheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: 30 Because they said, He hath an unclean spirit. 31 There came then his brethren and his mother, and, standing without, sent unto him, calling him. 32 And the multitude sat about him ; and they said unto him. Behold, thy mother and thy brethren without seek for thee. 33 And he answered them, saying. Who is my mother, or my brethren ? 34 And he looked round about on them which sat about him, and said. Behold my moth- er and my brethren ! 35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother. with a demon, it seems (Matt. 12 : 22, &c.), was brought to him, and he immediately, without taking food (Mark 3: 20), attended to the appli- cation. The scribes and Pharisees at once began to speak against his miraculous operations, and Jesus was occupied in meeting their cavils. Thus he could not yield to the solicita- tions of his friends. Afterwards, his mother and brethren (or kinsmen) made an effort to secure his return to the house. Notice, here, the readiness of Je- sus to be engaged in his appropriate work, both in season and out of sea- son. Compare John 4 : 34. 250 MARK. CHAPTER IV. AND he began again to teach by the sea-side ; and there was gathered unto him a great multitude, so that he entered into a ship, and sat in the sea ; and the whole multitude was by the sea on the land. 2 And he taught them many things by parables, and said unto them, in his doctrine, 3 Hearken : Behold, there went out a sower to sow; 4 And it came to pass, as he sowed, some fell by the way- side, and the fowls of the air came and devoured it up. 5 And some fell on stony ground, where it had not much earth ; and immediately it sprang up, because it had no depth of earth : 6 But when the sun was up, it was scorched ; and because it had no root, it withered away. 7 And some fell among thorns; and the thorns grew up and choked it, and it yielded no fruit. CHAPTER IV. 1—9. Compare Matt. 13 : 1—9. 10. IVhcn he teas alone; that is, in the absence of the people ; when there were present only the twelve disciples and a few others, who felt specially interested in the Saviour's instructions. |1 Asked of him the par- ahlc; the explanation of the parable. 11. Tliejn that are without; them (hat do not belong to my company, who do not seek and do not enjoy intimate familiarity with me, as being deeply interested in my teaching. V2. In order to understand this verse, it is desirable to read Matt. 13 : 11 — 15, with the notes on those verses. The more copious language 8 And other fell on good ground, and did yield fruit that sprang up and increased, and brought forth, some thirty, and some sixty, and some a hun- dred. 9 And he said unto them, He that hath ears to hear, let him hear. 10 And when he was alone, they that were about him with the twelve asked of him the parable. 11 And he said unto them, Unto you it is given to know the mystery of the kingdom of God : but unto them that are without, all these things are done in parables : 12 That seeing they may see, and not perceive; and hearing they may hear, and not under- stand ; lest at any time they should be converted, and their sins should be forgiven them. 13 And he said unto them, Know ye not this parable 1 and how then will ye know all par- ables 1 of Matthew in those verses furnishes aid in explaining the more brief lan- guage of Mark in this. Thut. The Greek particle thus rendered has sometimes the same meaning as the particle used by Matthew (13: 13), and signifying for that, or because. By the aid of this remark, the idea con- tained in the verse under considera- tion may be thus expressed : '• for that (or because) though they see, yet they do not perceive ; though they hear, yet they do not under- stand; so that they are not converted, [so that they do not turn from their sins,] and their sins are not forgiven them." II Lest. See on Matt. 13: 15. The original word thus rendered CHAPTER IV. 251 14 The sower sovveth the word. 15 And these are they by the way-side, where the word is sown ; but when they have heard, Satan cometh immedi- ately, and taketh away the word that was sown in their hearts. 16 And these are they like- wise which are sown on stony ground ; who, when they have heard the word, immediately receive it with gladness ; 17 And have no root in them- selves, and so endure but for a time : afterward, when affliction or persecution ariseth for the word's sake, immediately they are offended. 18 And these are they which are sown among thorns; such as hear the word, 19 And the cares of this world, and the deceitfulness of expresses the idea which we express by the terms " so that [they will] 14—20. Compare Matt. 13: 18—23. 21 . Jl candle — bushel — candlestick. See on Matt. 5 : 15. H Under a bed. Beds, in the East, did not admit of a lamp's being placed under them ; bed- steads, like ours, not being in use. Mattresses, or quilts, laid on an eleva- tion, in a side of the room, composed the bed. The original word here sig- nifies, not a bed to sleep on, but a couch on which the people reclined at their meals, and which was ele- vated three or four feet above the floor. By the comparison here em- ployed, the Saviour showed his disci- ples that more abundant instruction was given to them than to the multi- tude, in order that they might impart to others the benefits which they had received from their Master. On them riches, and the lusts of other things entering in, choke the word, and it becometh unfruit- ful. 20 And these are they which are sown on good ground ; such as hear the word, and receive it, and bring forth fruit, some thirty-fold, some sixty, and some a hundred. 21 And he said unto them, Is a candle brought to be put under a bushel, or under a bed ? and not to be set on a candle- stick ? 22 For there is nothing hid, which shall not be manifested ; neither was any thing kept se- cret, but that it should come abroad. 23 If any man have ears to hear, let him hear. 24 And he said unto them. Take heed what ye hear : with what measure ye mete, it shall it would be incumbent to spread divine instruction. 22. Manifested. No part of the Saviour's instructions was intended to be always kept in obscurity ; his design was, that in due time the truths which he was communicating should be distinctly and fully appre- hended. When that time should arrive, his disciples were to be em- ployed in the work of announcing and explaining his doctrines to the world. 23. Let him hear. It was the duty, then, of the disciples to hear atten- tively, and become prepared for their work. 24. What ye hear; probably, in lohat manner ye hear. Compare Luke 8 : 18. The idea would be well ex- pressed thus: " Take heed to (that is, consider carefully) what ye hear.'' II With what measure, &c ; a common 252 MARK, be measured to you ; and unto you that hear shall more be given. 25 For he that hath, to him shall be given : and he that hath not, from him shall be taken even that which he hath. 26 And he said, So is the kingdom of God, as if a man should cast seed into the ground; 27 And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. 28 For the earth bringeth forth fruit of herself; first the blade, then the ear ; after that, the full corn in the ear. 29 But when the fruit is brought forth, immediately he proverb, applicable in various circum- stances. See Malt. 7 : 2. The gen- eral meaning is, You will be treated as you treat others. In applying this thought to the present occasion, the Saviour is to be understood as saying, I will conduct, as a teacher, towards you, in a manner corresponding to that in which you, as my disciples, conduct towards me. If you value my instructions, and profit by them, you shall receive more instruction. II You that hear; that is, hear prof- itably. 25. Compare Matt. 13 : 12. 26—29. And he said; that is, to the multitude. Compare v. 34. Perhaps this parable was spoken on a different occasion. The precise order in which the parables were delivered, is not observed by the sacred writers, it being of comparatively little im- portance. II The kingdom of God. See on Matt. 3:2. || He hnoiccth not how; he understands not the pro- cess ; yet it goes on. || Of herself ; spontaneously, without human aid, after the seed is sown. || The full corn; the grain, wheat, for instance. From the growth of grain, Jesus putteth in the sickle, because the harvest is come. 30 And he said, Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it ? 31 It is like a grain of mus- tard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth : 32 But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches ; so that the fowls of the air may lodge under the shadow of it. 33 And with many such par- ables spake he the word unto them, as they were able to hear it. drew an illustration respecting his religion. The husbandman commits the seed to the ground, and there quietly leaves it. By the care of di- vine providence, it springs up, and produces mature fruit, which at the proper time is gathered in. So, the principles of the Messiah's religion were communicated to men ; God will make them efficacious, and se» cure the spread of them ; blessed re- suits will infallibly grow from these principles, in the spiritual welfare and salvation of men. The history of the Christian religion affords the appropriate illustration of this parable. Christianity has been exerting its influence ; it has produced liappy results ; and when the end of the world shall have come, countless multitudes, sanctified and redeemed, will be welcomed to the holiness and bliss of heaven. 30—32. Compare Matt. 13 : 31, 32. 33. Js they were able to hear it. Jesus accommodated himself, in his teaching, to the ability of the people. He knew their ignorance and their prepossessions ; and like a wise, af- fectionate teacher, he adapted his in- CHAPTER V. 253 34 But without a parable spake he not unto them : and when they were alone, he ex- pounded all things to his dis- ciples. 35 And the same day, when the even was come, he saith un- to them, Let us pass over unto the other side. 36 And when they had sent away the multitude, they took him even as he was in the ship : and there were also with him other little ships. 37 And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 33 And he was in the hinder part of the ship, asleep on a pillow : and they awake him, and say unto him. Master, carest thou not that we perish 1 39 And he arose, and re- buked the wind, and said unto structions to their necessities and their capacities. This remark of the evangelist confirms the view present- ed of V. 12 ; and shows that the Sa- viour was not harsh, and did not deal in vengeance with the ignorant, mis- judging multitude; but in a patient and condescending manner sought to gain a lodgement in their hearts for the great principles of his religion. How worthy an example for ministers of the gospel, for parents, and for all who are engaged in the work of re- ligious instruction ! 34. Expounded; explained. 35—41. Compare Matt. 8 : 18, 23 — 27. They took him even as he was in the ship ; just as he then was, with- out waiting to make any particular preparation for the tour, and without any intermission of his labors. 40. No faith. Compare Matt. 8: 26, who relates that Jesus said, O ye vol.. I. 22 the sea, Peace, be still. And the wind ceased, and there was a great calm. 40 And he said unto them, Why are ye so fearful ? how is it that ye have no faith ? 41 And they feared exceed- ingly, and said one to another, What manner of man is this, that even the wind and the sea obey him ? CHAPTER V. AND they came over unto the other side of the sea, into the country of the Gada- renes. 2 And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit, 3 Who had his dwelling among the tombs ; and no man could bind him, no, not with chains : of little faith. In animated speaking or description, expressions are often used which are not to be strictly un- derstood. In the present instance, Jesus did not mean to charge the dis- ciples with an utter destitution of faith ; but with a lamentable deficien- cy of it, shown by their being filled with terror. Their going to j'esus in the midst of their fears, shows that they had some confidence in him as able to rescue them from danger. Reflection. Trusting in the goodness and power of God is the best relief amid the sorrows of life. " Thou wilt keep him in perfect peace whose mind is stayed on thee ; because he trusteth in thee." Is. 26 : 3. CHAPTER V. 1—20. Compare Matt. 8 : 23--34. 6. Worshipped him ; prostrated him- y54 MARK. 4 Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces : neither could any man tame him. 5 And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones. 6 But when he saw Jesus afar off, he ran and worshipped him, 7 And cried with a loud voice, and said. What have I to do with thee, Jesus, thou Son of the Most High God ? I adjure thee by God, that thou torment me not. 8 (For he said unto him. Come out of the man, thou un- clean spirit.) 9 And he asked him, What is thy name 1 And he answered, saying. My name is Legion : for we are many. 10 And he besought him much that he would not send them away out of the country. 11 Now there was there nigh unto the mountains a great herd of swine feeding. 12 And all the devils be- sought him, saying. Send us into the swine, that we may enter into them. 13 And forthwith Jesus gave them leave. And the unclean spirits went out and entered in- self before him. 9. Legion. This was the name of a division in the Ro- man armies, comprising a few thou- sands of men Hence the word came to be used indefinitely for a multitude. to the svvine : and the herd ran violently down a steep place into the sea, (they were about two thousand,) and were choked in the sea. 14 And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. 15 And they come to Jesus, and see him that was possessed with the devil, and had the le- gion, sitting, and clothed, and in his right mind ; and they were afraid. 16 And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine. 17 And they began to pray him to depart out of their coasts. 18 And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. 19 Howbeit Jesus suffered him not ; but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. 20 And he departed, and be- gan to publish in Decapolis how great things Jesus had done for him : and all men did marvel. 21 And when Jesus was passed over again by ship un- to the other side, much people 15. In his right mind. The man had been deranged through the influence of evil spirits. 20. Decapolis. See on Matt. 4 : 25. 21—24. Compare Matt. 9:1, 18, 19 CHAPTER V. 255 gathered unto him, and he was nigh unto the sea. 22 And, behold, there com- eth one of the rulers of the syn- agogue, Jairus by name ; and when he saw him, he fell at his feet, 23 And besought him greatly, saying. My little daughter lieth at the point of death; I pray thee, come and lay thy hands on her, that she may be healed ; and she shall live. 24 And Jesus went with him ; and much people followed him, and thronged him. 25 And a certain woman, which had an issue of blood twelve years, 26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, 27 When she had heard of Jesus, came in the press behind, and touched his garment : 28 For she said. If I may touch but his clothes, I shall be whole. 29 And straightway the foun- tain of her blood was dried up ; and she felt in her body that she was healed of that plague. 30 And Jesus, immediately knowing in himself that virtue 25—34. Compare Matt. 9 : 20—22. 27. The press ; the crowd. 29. Plague. See on 3: 10. 30. Virtue; healing power. 35—43. Compare Matt. 9 : 23—26. 41. Talitha cumi. These are two words in the dialect of Hebrew which was spoken in the time of our Lord, and which are explained as meaning, Damsel^ arise. 43. That no man should had gone out of him, turned him about in the press, and said, Who touched my clothes'? 31 And his disciples said un- to him, Thou seest the multitude thronging thee, and sayest thou, Who touched me 1 32 And he looked round about to see her that had done this thing. 33 But the woman, fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. 34 And he said unto her, Daughter, thy faith hath made thee whole : go in peace, and be whole of thy plague. 35 While he yet spake, there came from the ruler of the syn- agogue's house, certain which said. Thy daughter is dead; why troublest thou the Master any further? 36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the syn- agogue. Be not afraid, only believe. 37 And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38 And he cometh to the house of the ruler of the syn- knozo it. This injunction was doubt- less merely a temporary one, on ac- count of some existing circumstances, Jesus was not anxious that all his deeds of benevolence should be pub- licly known and celebrated ; and the current of popular favor, which would be increased by his miracles, needed to be regulated with much prudence. 256 MARK. agogue, arid seeth the tumult, and them that wept and wailed greatly. 39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. 40 And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying. 41 And he took the damsel by the hand, and said unto her, Talitha cumi ; which is, being interpreted. Damsel (I say unto thee), arise. 42 And straightway the dam- sel arose, and walked ; for she was of the age of twelve years. And they were astonished with a great astonishment. 43 And he charged them straitly that no man should know it ; and commanded that something should be given her to eat. CHAPTER VI. AND he went out from thence, and came into his own country ; and his disciples follow him. CHAPTER VI. 1_6. Compare Matt. 13 : 54—58. 3. Brother — sisters. These words are used in the Bible with more lati- tude than among us, and signify near relatives, as well as own brothers and sisters. By Matt. 27 : 56, it appears that the mother of James and Joses was a different person from the mother of Jesus ; they were probably sisters, 2 And when the Sabbath-day was come, he began to teach in the synagogue : and many hearing him were astonished, saying. From whence hath this man these things 1 and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? 3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, an-d of Juda, and Simon? and are not his sisters here with us? And they were offended at him. 4 But Jesus said unto them, A prophet is not without honor, but in his own country, and among his own kin, and in his own house. 5 And he could there do no mighty works, save that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled because of their unbelief And he went round about the villages, teach- ing. 7 And he called unto him the twelve, and began to send them forth by two and two; and gave them power over un- clean spirits; 8 And commanded them that they should take nothing for or cousins, and the persons here men- tioned were, at least in part, very near kinsmen of Jesus. 6. He marvelled. It was indeed suited to excite wonder that the people of Nazareth should withhold from Jesus their confidence in his claim, after all that they had known of his private life and of his public acts. 7—11. Compare Matt. 10:1—15. CHAPTER VI. 257 their journey, save a staff only ; no scrip, no bread, no money in their purse : 9 But be siiod with sandals ; and not put on two coats. 10 And he said unto them, In what place soever ye enter into a house, there abide till ye depart from that place. 11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testi- mony against them. Verily I say unto you, It shall be more tolerable for Sodom and Go- morrah in the day of judgment, than for that city. 12 And they went out, and preached that men should re- pent. 13 And they cast out many devils, and anointed with oil many "that were sick, and healed them. 14 And king Herod heard o/ him (for his name was spread abroad) ; and he said. That John the Baptist was risen from the dead, and therefore mighty works do show forth themselves in him. 12. That men should repent. See on Matt. 3 : 2. 1.3. JJnolnted tcith oil. Among the Jews, oil was very frequently used as a medical application. Some of the cases of sickness cured during this tour, perhaps, did not need miracu- lous power ; and even when the oil was used, as a means of restoring health, special divine power might have accompanied the application. 14—23. Compare Matt. 14 : 1—12. 15. Elias. See on Matt. 11 : 14. 20. Feared John ; reverenced him. || Ob- served him. The idea expressed by 22^ 15 Others said. That it is Elias. And others said, That it is a prophet, or as one' of the prophets. 16 But when Herod heard thereof, he said. It is John, whom I beheaded : he is risen from the dead. 17 For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife ; for he had mar- ried her. 18 For John had said unto Herod, It is not lawful for thee to have thy brother's wife. 19 Therefore Herodias had a quarrel against him, and would have killed him ; but she could not : 20 For Herod feared John, knowing that he was a just man and a holy, and observed him ; and when he heard him, he did many things, and heard him gladly. 21 And when a convenient day was come, that Herod, on his birth-day, made a supper to his lords, high captains, and chief estates of Galilee ; the original is, preserved, protected him, that is, probably, from the ill- will of Herodias. Herod himself so disliked John's faithfulness, as to be willing to put him to death. See Matt. 14 : 5. Yet through fear of the people, and reverence for his holy character, he interposed in his behalf when Herodias sought his death. 2J . Convenient day ; a time suitable for accomplishing the desires of Herodias. II Lords ; chief men. || High caj/- tains ; principal military command- ers. II Chief estates of Galilee; the other most distinofuished men in Gal- *J5s MARK. 22 And when the daughter of the said Herod ias came in, nnd danced, and pleased Herod, and them that sat with him, the king said unto the damsel, Ask of ir e whatsoever thou wilt, and I will give if thee. 23 And he sware unto her. Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. 24 And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. 25 And she came in straight- way with haste unto the king, and asked, saying, I will that thou give me, by and by, in a charger, the head of John the Baptist. 26 And the king was exceed- ing sorry ; yet for his oath's sake, and for their sakes which sat with him, he would not re- ject her. 27 And immediately the king sent an executioner, and com- manded his head to be brought : and he went and beheaded him in the prison, 28 And brought his head in a charger, and gave it to the damsel ; and the damsel gave it to her mother. 29 And when his disciples heard of it, they came and took ilee. One of the definitions of the word estates, in the plural number, in our language, is, " orders or classes of men in society or government." 22. T/iem that sat with hivi ; his guests, reclining with him, according to the custom of the time. 23. The half of viy kingdom. See on Matt. 2 : 22. up his corpse, and laid it in a tomb. 30 And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. 31 And he said unto them, Come ye yourselves apart into a desert place, and rest a while : for there were many coming and going, and they had no leisure so much as to eat. 32 And they departed into a desert place by ship privately. 33 And the people saw them departing, and many knew him, and ran a-foot thither out of all cities, and outwent them, and came together unto him. 34 And Jesus, when he came out, saw much people, and was moved with compassion towards them, because they were as sheep not having a shepherd : and he began to teach them many things. 35 And when the day was now far spent, his disciples came unto him, and said. This is a desert place, and now the time is far passed ; 36 Send them away, that they may go into the country round about, and into the vil- lages, and buy themselves bread for they have nothing to eat. 30. ^nd the apostles gathered them- selves together unto Jesus; that is, on returning from their mission. See v. 7. Compare Luke 9:10. 31—44. Compare Matt. 14: 13— 21. 34. ^s sheep. See on Matt. 9- 6. CHAPTER VI. 259 37 He answered and said \u.rito them, Give ye them to eat. And they say unto him, Shall we go and buy two hundred pennyworth of bread, and give them to eat ? 3S He saith unto them, How many loaves have ye ? Go and see. And when they knew, they -say, Five, and two fishes. 39 And he commanded them to make all sit down by compa- nies upon the green grass. 40 And they sat down in ranks, by hundreds, and by fifties. 41 And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed, and brake the loaves, and gave them to his dis- ciples to set before them ; and the two fishes divided he among them all. 42 And they did all eat, and were filled. 43 And they took up twelve baskets full of the fragments, and of the fishes. 44 And they that did eat of the loaves were about five thou- sand men. 45 And straightway he con- strained his disciples to get into the ship, and to go to the oth- er side before unto Bethsaida, while he sent away the people. 46 And when he had sent them away, he departed into a mountain to pray. 37 Two hundred pennijworth. The coin expressed by the wprd penny was equal, according to some compu- tations, to nine, according to others, to fourteen cents of our money. 47 And when even was come the ship was in the midst of the sea, and he alone on the land. 48 And he saw them toiling in rowing, (for the wind was contrary unto them :) and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed by them. 49 But when they saw him walking upon the sea, they sup- posed it had been a spirit, and cried out : 50 (For they all saw i.im, and were troubled :) and imme- diately he talked with them, and saith unto them. Be of good cheer : it is I ; be not afraid. 51 And he went up unto them into the ship ; and the wind ceased : and they were sore amazed in themselves beyond measure, and wondered. 52 For they considered not the miracle of the loaves ; for their heart was hardened. 53 And when they had passed over, they came into the land of Gennesaret, and drew to the shore. 54 And when they were come out of the ship, straightway they knew him, 55 And ran through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. 45—56. Compare Matt. 14 : 22— 36. Unto Bethsaida. From Luke 9 : 10, it appears that the Saviour and his company went to Bethsaida on the east of the sea of Galilee. im MARK. 56 And whithersoever he en- tered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment; and as many as touched him were made whole. CHAPTER VII. THEN came together unto him, the Pharisees and cer- tain of the scribes, which came from Jerusalem. 2 And when they saw some of his disciples eat bread with defiled (that is to say, with un- washen) hands, they found fault. 3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. They were at this time returning to the feethsaida which was on the west of the sea. There were two towns of the same name. The Bethsaida on the east was also called Julias. CHAPTER VII. 1—23. With these verse*, Matt. 15 : 1 — 20 should be compared. Mark, in verses 3 and 4, mentions certain cus- toms which were frequently observed among the Jews, and which gave oc- casion to the scribes and Pharisees to find fault with Jesus. 3. Ml the Jews ; the Jews in gen- eral. 11 Oft. The meaning of the original word, thus rendered, is not perfectly clear. The primary signifi- cation of the word was, prohvLhly, fist. To do a thing with the fist was prob- ably equivalent to the expression, to do a thing diligently, carefully. The signification carefully is recommend- ed by sufficient reasons. 1| IVash. The original word, thus rendered in chis verse, corresponds well with our word wash. 4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, and brazen vessels, and tables. 5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands ? 6 He answered and said unto them. Well hath Esaias prophesied of you, hypocrites ! as it is written. This people hon- oreth me with their lips, but their heart is far from me. 7 Howbeit, in vain do they worship me, teaching for doc- trines the commandments of men. 4. From the market; the place of public concourse, for buying and selling, &c. H Except they wash. The original word, here rendered loash, is a different one from the word thus rendered in the preceding verse. It is the word which is usually rendered baptize, and which differs from the word used in the pre- ceding verse, by distinctly conveying the notion of a copious use of water. The evangelist had a particular de- sign in using here a word different from the one which he had emploj-ed in the preceding verse ; because here he was stating a different case from the one there mentioned. The Jews were so scrupulous in regard to out- ward defilement, that, as Mark states, they would not partake of food with- out first washing their hands, even if they had not been away from home, nor amongany bat well-known friends, lest there might have come upon their hands, ignorantly to themselves, something that would make their food polluted ; for their food was taken up CHAPTER VII. 261 8 For, laying aside the com- mandment of God, ye hold the tradition of men, as the washing of pots and cups : and many other such like things ye do. 9 And he said unto them, Full well ye reject the com- mandment of God, that ye may keep your own tradition. in their fingers in order to be con- veyed to tlie moutli. But if they had gone to the market-place, where they would be exposed to all sorts of men and of things, then, having returned home, they would not eat without a more thorough application of water, namely, either a bathing of their whole persons, or a dipping of their hands into water, so as to be sure that water had covered every part which had been exposed to any impurity. An attention to these different prac- tices, and to the precise meaning of the different words used in the origi- nal, sheds light on this passage, and shows that what Mark has said in the fourth verse, is not a mere repetition of what he had said in the third verse. The different circumstances in which a person had been, a little while be- fore, taking food, rendered it necessa- ry, in order to satisfy his scruples of conscience, to use water in different ways ; sometimes a partial use would suffice, but at other times a more seri- ous and thorough use of the purifying element was demanded. Though it is not certain, that on returning from market, the Jews always bathed their whole persons, yet learned authorities clearly show that there were among the Jews two methods of applying wa- ter for ceremonial purifying. These two methods may be expressed by calling the one a washing of the hands, by pouring water on them, and the other, an immersing, either of the whole person, or of the hands, in water. |i The was/ung of cups, and pots, and brazen vessels, and ta- bles. More in accordance with the origin^il, the immersion of cups, &c. 10 For Moses said, Honor thy father and thy mother ; and, Whoso curseth father or mother, let him die the death. 11 But ye say. If a man shall say to his father or mother. It is corban, that 'is to say, a gift, by whatsoever thou mightest be profited by me ; he shall be free. In Lev. II : 32, it is directed, in re- gard to any vessel, on which the dead body of an unclean animal had fallen, " whatsoever vessel it be, wherein any work is done, it must be put into loater,'' in order to be cleansed; ex- cept earthen vessels, which, being thus polluted, were required to be broken in pieces. Lev. 11 : 33. This precept of Moses appears to have been extended, after his time, to cases of uncleanness from other causes than the touch of a dead body ; and the rule appears to have become general, that the purifying of unclean vessels was to be performed by dipping them in water. The word rendered tables, in this verse, means the couches on which the Jews reclined at their meals. These, too, according to Jew- ish rules, were to be cleansed by be- ing covered in water ; and so precise were the regulations in regard to sucli cleansing, that, should there be any thing adhering to those articles, such as pitch, which m'ight prevent the water from actually touching the wood in a particular spot, the cleans- ing would not have been duly per- formed. According to the same reg- ulations, even beds (beds, however, then used, were different articles from those which we use ; see Matt. 9 : (i) were required to be cleansed by im- mersion. Nor would the size of an article be an in.superable hinderance to such a cleansing ; for the rules al- lowed a cleansing, part by part, pro- vided the whole should ultimately thus be covered with water. 11. Corban; a word signifying, in the Hebrew of Mark's time, a gift, that is, a gift devoted to God for tlie 2G2 MARK. 12 And ye suffer him no more to do aught for his father, or his mother ; 13 Making the word of God of none effect, through your tradition, which ye have deliv- ered : and many such like things do ye. 14 And when he had called all the people unto him, he said unto them, Hearken unto me, every one of yon, and under- stand. 15 There is nothing from without a man, that, entering into him, can defile him : but the things which come out of him, those are they that defile the man. 16 If any man have ears to hear, let him hear. 17 And when he was entered mto the house, from the people, his disciples asked him concern- ing the parable. 18 And he saith unto them. Are ye so without understand- ing also ? Do ye not perceive, that whatsoever thing from with- service of the teiuple. See on Matt. 15:5. 12. And ye svffer him no more to do aught, &c. A person having pre- sented to the temple what he ought to have employed for the comfort of his parents, was, in this way, hin- dered from doing them service ; for what had been devoted to the temple was devoted in connection with im- precations upon himself, if he should otherwise employ it ; so that it could not be reclaimed. 17. The parable. See on Matt. 15:15. 19. Purging all meats. The word meats is here equivalent to our phrase sorts of food. The word rendered purging signifies, here, making laio- out entereth into the man, it cannot defile him : 19 Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats 1 20 And he said. That which Cometh out of the man, that defileth the man. 21 For, from within, out of the heart of men, proceed evil thoughts, adulteries, fornica- tions, murders, 22 T hefts, CO vetousness, wick- edness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness. 23 All these evil things come from within, and defile the man. 24 And from thence, he arose and went into the borders of Tyre and Sidon ; and entered into a house, and would have no man know it : but he could not be hid. 25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet ; ful; as things which, according to the ceremonial law, were clean, were allowed to be used. The clause purging all meats, that is, rendering laicful all sorts of food, refers to the sentiment which the Saviour had just expressed concerning food, namely, that it affects not the heart, but only the body, the animal frame. That fact respecting food, namely, that it does not affect the heart [the moral nature], but only the body [the ani- mal nature], renders lawful all arti- cles of food ; so that real defilement does not depend on what a man eats and drinks. 22. Jin evil eye; an envious eye, that is, envy. See Matt. 20 : 15. 24—30. Compare Matt. 15 • 21—28 CHAPTER VIl. 2tJ3 26 (The woman was a Greek, a Syrophenician by nation ;) and she besought him that he would cast forth the devil out of her daughter. 27 But Jesus said unto her, Let the children first be filled ; for it is not meet to take the children's bread, and to cast it unto the dogs. 2S And she answered and said unto him. Yes, Lord : yet the dogs under the table eat of the children's crumbs. 29 And he said unto her, For this saying, go thy way ; the devil is gone out of thy daughter. 30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed. 31. Decapolis. See on Matt. 4 : 25. In passing from the vicinity of Tyre and Sidon to the sea of Galilee, through the region of Decapolis, Jesus made a circuitous route. His reason for so doing, might have been to avoid, for the present, meeting with the scribes and Pharisees, who cherished a hostile spirit towards him, and with whom he did not wish to come in col- lision, except when it was necessary. 32. To -put his hand upon him ; an act in connection with which healing was performed. See Matt. 9: 18. Luke 4 : 40. 33. He took him aside,&c. Jesus had some special reasons for performing the cure in the way here described. What his reasons were, we can only conjecture. As the man was deaf, he might not have received much knowl- edge respecting Jesus ; and the Sa- viour took this method, perhaps, to excite in his mind the expectation of a cure. On other occasions, he em- ployed other external acts in connec- tion with the performing of a miracle. 31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32 And they bring unto him one that was deaf, and had an impediment in his speech ; and they beseech him to put his hand upon him. 33 And he took him aside, from the multitude, and put his fingers into his ears, and he spit, and touched his tongue, 34 And looking up to heav- en, he sighed, and saith unto him, Ephphatha, that is, Be opened. 35 And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. See the passages referred to on the preceding verse, and compare John 9 : 6, 7. Such acts as these, having no natural power to impart a blessing, might have been employed so as to show clearly that the power of per- forming cures did properly consist in his own will, and did not depend at all on outward circumstances. While our Lord saw fit, in order to prepare a person for the blessing, to employ some outward acts as significant of a cure to be performed, he also showed, that his power could exert itself in connection with anij outward acts, or without any outward acts. 34. He sighed; like a person under strong emotion, deeply aflfected by human woes, and offering silent prayer. Compare Rom. 8 : 26, in which passage the inward workings of a deeply-affected heart are ex- pressed by a word [groaningsl in the original, of the same import as the word here translated sighed. 35. The string of his tongue teas loosed ; literally, the hand of his tongua 'M'A MARK, 3G And he charged them that they should tell no man : but the more he charged them, so much the more, a great deal, they published it; 37 And were, beyond meas- ure, astonished, saying, He. hath done all things well : he maketh both the deaf to hear, and the dumb to speak. CHAPTER Vni. TN those days, the multitude -*- being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, 2 I have compassion on the multitude, because they have now been with me three days, and have nothing to eat : 3 And if I send them away, fasting, to their own houses, they will faint by the way ; for divers of them came from far. 4 And his disciples answered him, From whence can a man satisfy these men with bread, here in the wilderness? teas loosed; meaning, that which bound his tongue from performing its office, namely, the disease, or the natural infirmity. In other words, his tongue was unbound ; that is, his impediment was removed. 36. That they should tell no man. Jesus did not perform his works to excite popular applause, nor to pro- voke the ill-will of the scribes and Pharisees. When there was reason to believe that such would be the re- sults of proclaiming his benevolent miracles, he rather preferred that ,publicity should not be given to them. He was contented with making a sal- utary impression on those who had been personally benefited, and those 5 And he asked them, How many loaves have ye 1 And they said. Seven. 6 And he commanded the people to sit down on the ground : and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them ; and they did set them before the people. 7 And they had a few small fishes : and he Messed, and com- manded to set them also before them. 8 So they did eat, and were filled : and they took up of the broken meat, that was left, seven baskets. 9 And they that had eaten were about four thousand : and he sent them away. 10 And straightway he en- tered into a ship, with his dis- ciples, and came into the parts of Dalmanutha. 11 And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. who had witnessed his deeds. He knew that thus an influence would be operating on the hearts of indi- viduals, far more in accordance with his designs, and far more useful, than any popular excitement that might be created in his favor. 37. He hath done all things 7cell. How seasonable and how appropriate the reflection ! And shall not we adopt it respecting our Lord Jesus Christ, as procuring pardon, and holiness, and eternal life for the guilty and perishing children of men ? CHAPTER VHT. ]— 10. Compare Matt. 15:32—39. 11— '21. Compare Matt. 16: 1—12 CHAPTER Vm. 265 1*2 And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign ? Verily, I say unto you, There shall no sign be given to this generation. 13 And he left them, and en- tering into the ship again, de- parted to the other side. 14 Now the disciples had for- gotten to take bread, neither had they in the ship with them more than one loaf 15 And he charged them, say- ing, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. 16 And they reasoned among themselves, saying. It is because we have no bread. 17 And when Jesus knew it, he saith unto them. Why reason ye, because ye have no bread ? perceive ye not yet, neither un- derstand ? have ye your heart yet hardened? 18 Having eyes, see ye not ? and having ears, hear ye not! and do ye not remember 1 19 When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him. Twelve. 22. Betksaida. The connection does not enable us to decide whether this was the Bethsaida on the east of the sex, or the town of the same name on tiie west. II To touch him ; so that he niifrht be healed. See on 7 : 32. 23. A ad he took, &". Jesus had some special reasons for proceeding ill this manner, as he had in the case related in 7 : 31—35. What they were, we cannot tell with certamt 'es, vor.. I. 23 24. Men., as trees, walkinar His 20 And when the seven among four thousand, how many ba:>kets full of fragments took ye up ? And they said, Seven. 21 And he said unto them, How is it that ye do not un- derstand ? 22 And he cometh to Beth- saida ; and they bring a blind man unto him, and besought him to touch him. 23 And he took the blind man by the hand, and led him out of the town ; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw aught. 24 And he looked up, and said, I see men, as trees, walk- ing. 25 After that, he put his hands again upon his eyes, and made him look up ; and he was restor* ed, and saw every man clearly. 26 And he sent him away to his house, saying. Neither go into the town, nor tell it to any in the town. 27 And Jesus went out, and his disciples, into the towns of Cesarea Philippi: and by tho way, he asked his disciples, say- ing unto them, Whom do men say that I am ? sight was beginning to return ; and he could discern objects, though in- distinctly. His knowing something respecting the appearance of trees, and that the objects before him were not in reality trees, shows that he had not been blind from his birth. His blindness had resulted from dis- ease. 27—38. Compare Matt. 16: 13-t 27. Toicns of Cesarea Philippi; the villages around Cesarea Thilippi. MARK. 28 And they answered, John the Baptist : but some say, Elias : and others, One of the prophets. 29 And he saith unto them, But whom say ye that I am ? And Peter answereth and saith unto him, Thou art the Christ. 30 And he charged them, that they should tell no man of him. 31 And he began to teach them, that the Son of man must suffer many things, and be reject- ed of the elders, and of the chief priests and scribes, and be killed, and after three days rise again. 32 And he spake that saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about, and looked on his disci- ples, he rebuked Peter, saying, Get thee behind me, Satan : for thou savorest not the things that be of God, but the things that be of men. 34 And when he had called the people unto him, with his disciples also, he said unto them. Whosoever will come after me, let him deny himself, and take up his cross, and follow me. 35 For whosoever will save his life shall lose it; but whoso- ever shall lose his life for my sake and the gospel's, the same shall save it. 36 For what shall it profit a man, if he shall gain the whole This city was situated in the north- ern part of Galilee, at the foot of mount Hermon, near the sources of the Jordan ; and is generally supposed to have been the same place as was anciently called Leshcm, or Lahh, and subsequently D/fw. See Josh. 19 : i 47. Judrr. 18 : 27. 20. It was named. world, and lose his own soul 1 37 Or what shall a man give in exchange for his soul ? 38 Whosoever, therefore, shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels. CHAPTER IX. AND he said unto them. Veri- ly, I say unto you. That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. 2 And after six days, Jesus taketh icith him Peter, and James, and John, and leadeth them up into a high mountain, apart, by themselves ; and he was transfigured before them. 3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. 4 And there appeared unto them Elias, with Moses; and they were talking with Jesus. 5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles ; one for thee, and one for Moses, and one for Elias. after being rebuilt and enlarged, Cos- area Philippi, by Philip the tetrarch, in honor of himself and the reigning emperor of Rome, Tiberius Cesar. CHAPTER TX. I. Compare Matt. IG : 28. o_]3 Compare Matt. 17:- 1—13 CHAPTER IX. ^t 6 For he wist not what to say : for they were sore afraid. 7 And there was a cloud that overshadowed them ; and a voice came out of the cloud, saying, This is my beloved Son: hear him. 8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. 9 And as they came down from the mountain, he charged them that they should teii no man what things they had seen, till the Son of man were risen from the dead. 10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. H And they asked him, saying. Why say the scribes that Elias must first come? 12 And he answered and told them, Elias verily cometh first, and restoreth all things ; and how it is written of the Son of man, that he must suffer many things, and be set at nought. 13 But T say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him. 14 And when he came to Ins disciples, he saw a great multi- tude about them, and the scribes 13. They listed. See on Matt. 17 : 12. 14—29. Compare Matt. 17: 14— 21. 15. Were greatly amazed. The coming of .Jesus to the company was unexpected ; but it was very oppor- tune, as his disciples were harassed by the scribes. 23. If thou canst believe. This remark was made with reference questioning with them. 15 And straightway all the people, when they beheld him, were greatly amazed, and run- ning to him, saluted him. 16 And he asked the scribes, What question ye with them ? 17 And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit : 18 And wheresoever he taketh him, he teareth him; and he foameth and gnasheth with his teeth, and pineth away ; and I spake to thy disciples that they should cast him out, and they could not. 19 He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you ? Bring him unto me. 20 And they brought him unto him : and when he saw him, straightway the spirit tare him ; and he fell on the ground, and wallowed, foaming. 21 And he asked his father, How long is it ago since this came unto him? And he said. Of a child. 22 And ofttimes it hath cast him into the fire, and into the waters to destroy him : but if thou canst do any thing, have compassion on us, and help us. 23 Jesus said unto him, If to what the father of the afflicted per- son had said, in v. 22, if thou canst do any thing. Jesus thus intimated to him, that there was no deficiency of power in himself, and that the bless- ing would be bestowed, if he would place confidence in that power. If there was any difficulty in the case. l!6d MARK. thou canst believe, all things are possible to him that believeth. 24 And straightway the father of the child cried out, and said, with tears, Lord, J believe; help thou mine un- belief 25 When Jesus saw that the people came running together, he rebuked the foul spirit, say- ing unto him, Tliou dumb and deaf spirit, I charge thee come out of him, and enter no more into him. 26 And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. 27 But Jesus took him by the hand, and lifted him up ; and he arose. 28 And when he was come into the house, his disciples asked him privately, Why could not we cast him out 1 29 And he said unto them. This kind can come forth by nothing, but by prayer and fast- ing. 30 And they departed thence, and passed through Galilee ; and he would not that any man should know it. 31 For he taught his disci- ples, and said unto them, The Son of man is delivered into the it would be found to exist not in Je- sus, but in the man himself. 24. Help thou minevnheJipf ; help me, though I am conscious that my faith is weak ; I have confidence in no one else but thee.fnd thoujrh I mirrht justly be re- quired to have more faith, yet, O, piiy my distressed situation, and let not my lack of faith prevent the exercise of thy power. 2G. Rent him sore ; hands of men, and they shall kill him ; and after that he is killed, he shall rise the third day. 32 But they understood not that saying, and were afraid to ask him. 33 And he came to Caper- naum, and being in the house, he asked them. What was it that ye disputed among yourselves by the way? 34 But they held their peace for by the way they had disputed among themselves, who should be the greatest. 35 And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36 And he took a child, and set him in the midst of them : and when he had taken him in his arms, he said unto them, 37 Whosoever shall receive one of such children in my name, receiveth me : and whosoever shall receive me, receiveth not me, but him that sent me. 38 And John answered him, saying, Master, we saw one cast- ing out devils in thy name, and he followeth not us ; and we for- bade him, because he followeth not us. 39 But Jesus said. Forbid him not : for there is no man which probably, threw him into severe con- vulsions. Compare 1 : 26. 30—32. Compare Matt. 17 : 22, 23. 33—48. Compare Matt. ]8: 1—9 35. The same shall be last of all. Rather, the same should be, or. let him be. last of all. Accordinir to the Mes- siah's religion, humility is true great- ness ; your preeminence ought to con- sist, not in outward honors, but i& CHAPTER IX. 2(jy shall do a miracle in my name, that can lightly speak evil of me. 40 For he that is not against us, is on our part. 41 For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, He shall not lose his reward. 42 And whosoever shall of- fend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. 43 And if thy hand offend thee, cut it off: it is better for thee to enter into life maimed, than having two hands to go into hell, into the fire that never shall be quenched: humility and in usefulm^ss. 39. Light- ly ; for a slight cause, easily. 43. Into hell; tlie place of future punishment; the word being here 'contrasted with foing into life, that is, future bliss. or a similar contrast, see Matt. 25 : 46. II Fire. See on Matt. 25 : 41 . 44. Where their icorm, &c. This lan- guage is figurative, expressing ex- treme distress and anguish, which shall have no end. Tt seems to have been adopted from Is. 66 : 24, where the doom of transgressors is described. Compare also Matt. 5 : 22. The con- stant fire which was kept burning in the awful valley of Tophet came to be regarded as a fit emblem of the ever-enduring misery of lost souls. The idea of the Saviour, in vs. 43 — 48, is, that it would be better to en- dure any inconvenience, or calamity, on earth, however great, than to be at last consigned to remediless woe. • 49. For every one shall be salted with fire. The word fire here, having the same meaning as in the connected verses, represents the punishment of the wicked in the future state. IJ Every one; that is, of those who 23* 44 Where their worm dieth not, and the fire is not quenched. 45 Andif thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feet to be cast into hell, into the fire that never shall be quenched : 46 Where their worm dieth not, and the fire is not quenched. 47 And if thine eye offend thee, pluck it out : it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell- fire : 48 Where their worm dieth not, and the fire is not quenched. 49 For every one shall be salted with fire, and every sac- rifice shall be salted with salt. shall be *•' cast into hell-fire." 1| Salted xcithfire. As salt is spread over the substance to which it is applied, and is intended to affect all parts of it, so, in respect to the punishments of a future world, the wicked will be, as it were, covered with torment. Conir pare with this language the expres- sion " He shall baptize [the impeni- tent] with fire," in Matt. 3:11. 1| Ank language these words are equivalent to the ex- pression For that [because] seeing, they do not perceive ; and hearing [or, and though they hear], they do not understand ; they are dull of appre- hension, and cannot receive the truths which I have to announce. It was not in judgment, so much as in mercy and condescension, that Jesus spoke in parables. And though the design of his parables was not always appre- hended, yet they would ultimately prove beneficial to the people. 11—15. Compare Matt. 13: 18— 23. Mark 4 : 14—20. Bring forth fruit toith patience ; that is, with per- severance, continually. CHAPTER VIII. 51 16 No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed ; but setteth it on a can- dlestick, that they which enter in may see the light. 17 For nothing is secret, that shall not be made manifest ; neither any thing hid, that shall not be known, and come abroad. 18 Take heed therefore how ye hear : for whosoever hath, to him shall be given ; and whoso- ever hath not, from him shall be taken even that which he seem- eth to have. 19 Then came to him his mother and his brethren, and could not come at him for the press. 20 And it was told him hy certain^ which said. Thy mother and thy brethren stand without, desiring to see thee. 21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it. 22 Now it came to pass on a certain day, that he went into a ship with his disciples : and he said unto them. Let us go over unto the other side of the lake. And they launched forth. 23 But as they sailed, he fell asleep : and there came down a storm of wind on the lake ; and they were filled with water, and were in jeopardy. 24 And they came to him, and awoke him, saying, Master, 16—18. Compare Mark 4 : 21—25. 19— 2L Compare Matt. 12: 46— 50. Mark 3 : 31—35. For the press; on account of the crowd. Master, we perish. Then he arose, and rebuked the wind, and the raging of the water . and they ceased, and there was a calm. 25 And he said unto them. Where is your faith ? And they, being afraid, wondered, saying one to another, What manner of man is this ! for he command- eth even the winds and water, and they obey him. 26 And they arrived at the country of the Gadarenes, which is over against Galilee. 27 And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. 28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee torment me not. 29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him : and he was kept bound with chains, and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) 30 And Jesus asked him, saying, What is thy name 1 And he said. Legion : because ma- ny devils were entered into him. 22—25. Compare Matt. 8 : 23 -27. Mark 4 : 36—41. 26—40. Compare Matt. 8 : 28—34. Mark 5 : 1—21. sa LUKE. 31 And they besought him, that he would not command them to go out into the deep. 32 And there was there a herd of many swine feeding on the mountain ; and they be- sought him that he would suffer them to enter into them. And he suffered them. 33 Then went the devils out of the man, and entered into the swine : and the herd ran violently down a steep place into the lake, and were choked. 34 When they that fed them saw what was done, they fied, and went and told it in the city and in the country. 35 Then they went out to see what was done; and came to Jesus, and found the man out of whom the devils were depart- ed, sitting at the feet of Jesus, clothed, and in his right mind : and they were afraid. 36 They also which saw it, told them by what means he that was possessed of the devils was healed. 37 Then the whole multi- tude of the country of the Gada- renes round about, besought him to depart from them ; for they were taken with great fear. And he went up into the ship, and returned back again. 38 Now, the man out of whom the devils were departed, besought him that he might be with him. But Jesus sent him away, saying, 31. Into the deep; strictly, in ac- cordance with the original, into the abyss; that is, the abyss of woe, the 39 Return to thine own house, and show how great things God hath done unto thee. And he went his way and published throughout the whole city, how great things Jesus had done unto him. 40 And it came to pass, that, when Jesus was returned, the people gladly received him : for they were all waiting for him. 41 And behold, there came a man named Jairus, and he was a ruler of the synagogue : and he fell down at Jesus' feet, and besought him that he would come into his house : 42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went, the people thronged him. 43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44 Came behind him and touched the border of his gar- ment : and immediately her is- sue of blood stanched. 45 And Jesus said. Who touched me ? When all denied, Peter, and they that were with him, said. Master, the multitude throng thee, and press thee, and sayest thou, Who touched me? 46 And Jesus said, Some- body hath touched me: for I perceive that virtue is gone out of me. world of punishment. Compare Matt. 8 : 29. Mark 5 : 7. 41— 5C). Compare Matt. 9 : 18- 86 Mark 5 : 22—43. CHAPTER IX. 53 47 And when the woman saw that she was not hid, she came trembling, and falling down be- fore him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. 48 And he said unto her. Daughter, be of good comfort : thy faitli hath made thee whole ; go in peace. 49 While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead : trouble not the Master. 50 But when Jesus heard it, ne answered him, saying. Fear not : believe only, and she shall be made whole. 51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. 52 And all wept and bewail- ed her : but he said, Weep not : she is not dead, but sleepeth. 53 And they laughed him to scorn, knowing that she was dead. 54 And he put them all out, and took her by the hand, and called, saying. Maid, arise. 55 And her spirit came again, and she arose straightway : and he commanded to give her meat. 56 And her parents were astonished : but he charged them that they should tell no man what was done. CHAPTER IX. 1_6. Compare Matt. 10: 1—15. Mark 6 : 7—13. CHAPTER IX. THEN he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. 2 And he sent them to preach the kingdom of God, and to heal the sick. 3 And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece. 4 And whatsoever house ye enter into, there abide, and thence depart. 5 And whosoever will not re- ceive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. 6 And they departed, and went through the towns, preach- ing the gospel, and healing every where. 7 Now Herod the tetrarch heard of all that was done by him : and he was perplexed, be- cause it was said of some, that John was risen from the dead ; 8 And of some, that Elias had appeared; and of others, that one of the old prophets was risen again. 9 And Herod said, John have I beheaded ; but who is this of whom I hear such things? And he desired to see him. 10 And the apostles, when they were returned, told him all 7_9. Compare Matt. 14: 1, 2. Mark 6 : 14—16. 10—17. Compare Matt. 14: 13— 21. Mark 6 : 30—44. John 6 : 1—14. Si LUKE. that they had done. And he took them, and went aside pri- vately into a desert place, be- longing to the city called Beth- saida. 11 And the people, when they knew it, followed him : and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing. 12 And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and coun- try round about, and lodge, and get victuals : for we are here in a desert place. 13 But he said unto them, Give ye them to eat. And they said. We have no more but five loaves and two fishes; except we should go and buy meat for all this people. 14 (For they were about five thousand men.) And he said to his disciples, Make them sit down by fifties in a company. 15 And they did so, and made them all sit down. 16 Then he took the five loaves, and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude. 17 And they did eat, and were all filled : and there was taken up of fragments that re- mained to them twelve baskets. 18—27. Compare Matt. 16: 13— ?. Mark 8: 27— 38. 9:]. iO. The Christ of God ; the anoint- 18 And it came to pass, as he was alone praying, his dis- ciples were with him ; and he asked them, saying, Who say the people that I am ? 19 They, answering, said, John the Baptist ; but some saijy Elias ; and others say, that one of the old prophets is risen again. 20 He said unto them. But who say ye that I am I Peter, answering, said, The Christ of God. 21 And he straitly charged them, and commanded them to tell no man that thing, 22 Saying, The Son of man must suffer many things, and be rejected of the elders, and chief priests, and scribes, and be slain, and be raised the third day. 23 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. 24 For whosoever will save his life, shall lose it : but who- soever will lose his life for my sake, the same shall save it. 25 For what is a man advan- taged, if he gain the whole world, and lose himself, or be cast away ? 26 For whosoever shall be ashamed of me, and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. 27 But I tell you of a truth, ed one of God, the Lord's Messiah. See on 2 : 26. CHAPTER IX. there be some standing here whicJi shall not taste of death till they see the kingdom of God. 28 And it came to pass, about an eight days after these sayings, he took Peter, and John, and James, and went up into a mountain to pray. 29 And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. 30 And behold, there talked with him two men, which were Moses and Elias : 31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusa- lem. 32 But Peter and they that were with him were heavy with sleep : and when they were awake, they saw his glory, and the two men that stood with him. 33 And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here : and let us make three tabernacles ; one for thee, and one for Moses, and one for Elias : not knowing what he said. 34 While he thus spake, there came a cloud, and over- shadowed them : and they feared as they entered into the cloud. 35 And there came a voice out of the cloud, saying, This is my beloved Son : hear him. 36 And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen. 37 And it came to pass, that on the next day, when they were come down from the hill, much people met him. 38 And behold, a man of the company cried out, saying, Mas- ter, 1 beseech thee look upon my son : for he is mine only child. 39 And lo, a spirit taketh him, and he suddenly crieth out ; and it teareth him that he foam- eth again, and bruising him, hardly departeth from him. 40 And I besought thy disci- ples to cast him out, and they could not. 41 And Jesus, answering, said, O faithless and perverse genera tion, how long shall I be with you, and suffer you ? Bring thy son hither. 42 And as he was yet a com- ing, the devil threw him down, and tare him. And Jesus re- buked the unclean spirit, and healed the child, and delivered him again to his father. 43 And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, 44 Let these sayings sink down into your ears : for the Son of man shall be delivered into the hands of men. 28— 3G. Compare Matt. 17:1—9. 37—45. Compare Matt. 17: 14— Mark 9 : 2—10. I 23. Mark 9 : 14—32. 56 LUKE. 45 But they understood not this saying, and it was hid from them, that they perceived it not : and they feared to ask him of that saying. 46 Then there arose a rea- soning among them, which of them should be greatest. 47 And Jesus, perceiving the thought of their heart, took a child, and set him by him, 48 And said unto them, Whosoever shall receive this child in my name, receiveth me ; and whosoever shall receive me, receiveth him that sent me ; for he that is least among you all, the same shall be great. 49 And John answered and said, Master, we saw one cast- ing out depls in thy name ; and we forbade him, because he fol- loweth not with us. 50 And Jesus said unto him. Forbid Mm not : for he that is not against us, is for us. 45. It was hid, &c. Tt was to them an obscure saying, and they did not apprehend it. It was so diflerent from what they had been in the habit of expecting in reference to the Mes- siah, that it appeared to them Hke a very dark saying. 4G— 50. Compare Matt. 18: 1—5. Mark 9: 33—41. 51. Received up; that is, into heav- en. Compare Acts 1 : 11, 22. || He steadfasthj set his face ; he resolved. 52. The Samaritans. See on Matt. 10 : 5. 53. Because his face was as though ki would go, &c. That is, because he was travelling, &c. So far did the people of this Samaritan village carry their dislike of the Jews, that, because Jesus wished only for a temporary ac- commodation among them on his way to Jerusalem, they refused to receive him. 51 And it came to pass, when the time was come that he should be received up, he steadfastly set his face to go to Jerusalem, 52 And sent messengers be* fore his face : and they went and entered into a village of the Sa- maritans, to make ready for him. 53 And they did not receive him, because his face was as though he would go to Jerusa- lem. 54 And when his disciples James and John saw thisj they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did ? 55 But he turned, and rebuked them, and said. Ye know not what manner of spirit ye are of. 56 For the Son of man is not come to destroy men's lives, but to save them. And they went to another village. 54. As Elias did. See 2 Kings 1 : 10, 12. 56. Mens lives. The word ren- dered lives has the twofold signifi- cation of life here and life hereafter. Hence, in reference to the suggestion of James and John as to the natural life of these Samaritans, Jesus could appropriately speak of his having come to save men. It was no part of his office to destroy men's lives ; he came to save men, that is, from eternal death. Hence it would not be suitable that he should take the attitude of vengeance, and destroy men. As if he had said, The Messi- ah comes not as a destroyer, but as a Saviour, || And they went, &c. Je- sus himself acted on the spirit of his direction to the disciples, mentioned in Matt. 10 : 23. Observe, 1. How prone to ill-will CHAPTER X. ST 57 And it came to pass, that as they went in the way, a cer- tain man said unto him. Lord, I will follow thee whithersoever thou goest. 58 And Jesus said unto him. Foxes have holes, and birds of the air have nests ; but the Son of man hath not where to lay his head. 59 And he said unto another. Follow me. But he said, Lord, suffer me first to go and bury my father. 60 Jesus said unto him, Let the dead bury their dead : but go thou and preach the kingdom of God. are some men, and by how unjusti- fiable causes is it sometimes excited ! V. 53. 2. How ready is a spirit of resent- ment to show itself! and how injuri- ous methods does it prompt in order to obtain satisfaction ! v. 54. 3. How lovely was the temper of Christ! v. 55. Compare Matt. 5: 44—48. Luke 6 : 35, 36. Rom. 12 : 19—21. 57—60. Compare Matt. 8 : 19—22. 61. Let me first go hid them fare- well^ &c. The person here spoken of manifested a spirit of procrastination, not being willing at once to leave all from obedience to the Messiah, and practically to acknowledge the Mes- siah's right to instant and constant obedience. This spirit Jesus rebuked, and showed that there must be an en- tire preference of his service to every other claim ; that there must be no withdrawing from his service. His claims must be regarded as supreme ; every thing must be considered as in- ferior to those claims. 62. Having put his hand to the "plough, &c. Such was the instru- ment then used in ploughing, and 8uch the manner of performing the 61 And another also said, Lord, I will follow thee ; but let me first go bid them farewell which are at home at my house. 62 And Jesus said unto him, No man having put his hand to the plough, and looking back, is fit for the kingdom of God. CHAPTER X. AFTER these things, the Lord appointed other sev- enty also, and sent them two and two before his face into every city, and place, whither he himself would come. work, that a person's eye must be steadily fixed, else he could not per- form the work ; he would be unfit for it. So, if a person proposes to follow the Messiah, he must make the Mes- siah's service his supreme and uni- form object of regard. If he allows other objects to divert his mind, and to interfere with the Messiah's claims, he betrays the absence of that su- preme love which the Messiah justly demands. Nothing, however dear, must be allowed to turn his mind from the Messiah. || Is fit for the kingdom of God; is fit for service pertaining to the Messiah's reign. The reason is, that in reality such a person's heart is not devoted to the Messiah ; it is still fastened on other objects than those pertaining to the Saviour's work. Let us INQUIRE, Do 2ce practically give to religion the first place in our hearts ? Are we disposed to obey Christ now and always? Compare Luke 14 : 26, 27. Matt. 10:37. CHAPTER X. 1. Other seventy also ; seventy others. There were among the Sa- viour's hearers and attendants others, 5» LUKE. 2 Therefore said he unto them, The harvest truly is great, but the laborers are few: pray ye therefore the Lord of the harvest, that he would send forth laborers into his harvest. 3 Go your ways : behold, I send you forth as Iambs among wolves. 4 Carry neither purse, nor scrip, nor shoes : and salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it : if not, it shall turn to you again. 7 And in the same house re- main, eating and drinking such things as they give : for the la- borer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you. besides the twelve apostles, who had received special benefit from his instructions, and whom he taught more privately. See Mark 4 : 10. From among such attendants, doubt- less, he selected the seventy here mentioned. 2. Compare Matt. 9 : 37, 38. The saying in this verse was probably re- peated by the Saviour on different oc- casions. 3. Compare Matt. 10 : 16. 4. Carry, &c. Compare Matt. 10: 9, 10. II Salute no man by the way. Salutation among the people of the East was of a very formal character, and occupied much time. On such occasions, they would repeat, as often as ten times, the ceremony of grasp- ing hands and kissing, and the in- quiries respecting each other's health. They would give special thanks to 9 And heal the sick that are therein, and say unto them. The kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11 Even the very dust of your city, which cleaveth on us, we do wipe off against you : notwithstanding, be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you. That it shall be more tolerable in that day for Sodom than for that city. 13 Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 14 But it shall be more tol- erable for Tyre and Sidon at the judgment, than for you. God, and supplicate for each other all kinds of prosperity. Now, the business on which these disciples were sent was too urgent to be thus delayed. Compare 2 Kings 4 : 29. 5—7. Compare Matt. 10 : 11—13. Peace be to this house. Such was a frequent form of salutation. See on Matt. 5 : 47. II The son of peace ; that is, a person whose character makes it suitable that he should receive the blessing implied in the salutation. See on Matt. 8 : 12. The same idea is expressed in Matt. 10 : 11 , 13, by the term worthy. || Go not from house to house. See on Matt. 10 : 11. 9. The kingdom of God ; the Mes- siah's reign on earth. See on Matt. 3:2. ^ 10—12. Compare Matt. 10 : 14, 15. 13—15. Compare Matt. 11 : 21— 23. CHAPTER X. 51) 15 And thou, Capernaum, whicli art exalted to heaven, shalt be thrust down to hell. 16 He that heareth you, hear- eth me ; and he that despiseth you, despiseth me ; and he that despiseth me, despiseth him that sent me. 17 And the seventy returned again with joy, saying. Lord, even the devils are subject unto us through thy name. 18 And he said unto them, I 16. Heareth ; hears and receives your message, and acts accordingly. Our Lord's instructions to the sev- enty disciples are substantially the same as those before given to the twelve apostles. The employment and the circumstances in each case were much alike. 17. Returned; from having gone abroad, according to their Lord's di- rection. Compare v. 1. 38. Satan, as lightning, fall froin heaven. A figurative manner of de- scribing the speedy destruction of Satan's power over men. Lightning is an emblem of great quickness of motion; to fall from heaven signifies to be throxon down from the selit, and from the exercise, of poicer. The idea, then, is, Satan is stripped of his power ; the power of the adversary will rapidly fall. Jesus, in a vivid ■way of speaking, represents himself as beholding this fall. The same figure is used in is. 14 : 12, in respect to the fall of Babylon, where Babylon is spoken of as the morning-star fallen from heaven. 19. Serpents and scorpions. Such noxious animals are emblems of what- ever might prove hostile and injuri- ous to the Saviour's cause ; and the special care of divine providence was, in this verse, promised to the Sa- viour's early ministers. The apostle Paul experienced, in a signal manner, this special care of providence. See Actss 28 : 3—6. Compare Ps. 91 : 13. y The enemy ; Satan, the great enemy beheld Satan, as lightning, fall from heaven. 19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy : and noth- ing shall by any means hurt you. 20 Notwithstanding, in this rejoice not, that the spirits are subject unto you ; but rather re- joice because your names are written in heaven. of God and man, to whose malign influence is ascribed the opposition which the cause of Christ would en- counter. Compare Matt. 13 : 39. Rom. 16 : 20. 20. Your names are icritteii in heaven. Allusion is made to ancient practices, in respect to citizenship. The names of citizens were enrolled in a book, and when any persons were admitted to the rights of citizen- ship, their names were inserted in this list. Thus heaven is spoken of as a city, or a commonwealth, the citizens of which are enrolled in a certain book. The Saviour directed these disciples to rejoice, not so much because they had been specially em- powered against evil spirits, as be- cause they were enrolled among the citizens of heaven, and would come to the possession of eternal life. Remarks. 1. The cause of Christ is destined finally to triumph, v. Id. 2. Opposition to the cause of Christ will be unavailing, v. 19. it always has been, on the whole, una- vailing. Though the cliampions of the cross die, like other men, yd God raises up successors. Thougii liol- low-hearted men may be found among the company of Christ's ser- vants, and may exert a bad influence, yet there will always be those who are "chosen and faithful," by whose labors he will accomplish his designs. Though the cause of Christ may seem, in some individual instances, 60 LUKE. 21 In that hour Jesus re- ioiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Fa- ther ; for so it seemed good in Ihy sight. 22 All things are delivered to me of my Father : and no man knoweth who the Son is, but the Father ; and who the Father is, but the Son, and he to whom the Son will reveal Mm. 23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see. 24 For I tell you that many prophets and kings have desired to be overborne, yet, as a whole, it is going on '' conquering and to con- quer." 3. No external circumstances on earth, not even those which are con- nected with our Christian profession, should jje a principal ground of jov. V. 20. 4. The prospect of an abode in heaven is a most reasonable ground of joy. V. 20. Have tee that trust in Christ, that love to him, and that spirit of habitual obedience to him, to which the promise of heaven is made ? 21, 22. Compare Matt. 11 : 25—27. 23, 24. Compare Matt. 13 : 16, 17. 25. Lawyer; a teacher or ex- pounder of the laws of Moses. See on 7 : 30. II Tempted ; tried him, put his knowledge and skill to the test, and wished fo bring him into a dispute and difficulty. Jesus professed to teach the true religion. The doctors of the law, among the Jews, were also professed teachers of religion. One of them now wislied to try Je- sus on a certain question, jl Master j to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them. 25 And, behold, a certain lawyer stood up, and tempted him, saying. Master, what shall I do to inherit eternal life ? 26 He said unto him. What is written in the law 1 how read- est thou 1 27 And he, answering, said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind ; and thy neighbor as thy- self. 28 And he said unto him, Thou hast answered right : this do. and thou shalt live. here equivalent to teacher. j| What shall I do, &c. This was an mquiry that excited much interest at that time. See Matt. 19: 16. Mark 10: 17. There seems, too, to have been prevalent a belief that there were certain acts of obedience which would infallibly secure eternal life, without its being sufficiently considered that the heart must be right. See Matt. 22 : 36. II To inherit ; to obtain. 26. In the laic ; strictly, the law of Moses. But here the word is proba- bly to be understood in a large sense, as equivalent to the term Scriptures. See Matt. 22 : 40. 27. Compare Matt. 22 : 37—40. 28. This do ; cherish such a state of heart, and pursue such a course of conduct. This supreme love to God, producing a cheerful obedience to his will, and having the promise of eternal life, is true piety. It may be well to observe here, that the gospel of Jesus Christ shows us the way by which men, sinful beings, can come to the possession of this su- preme love and obedience to God. It is by submission to Christ, springing CHAPTER X. 61 29 But he, willing to justify himself, said unto Jesus, And who is my neighbor ? 30 And Jesus, answering, said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which strip- ped him of his raiment, and wounded him, and departed, leaving Mm half dead. 31 And by chance there came down a certain priest that from a heart renewed by the Holy Spirit. See Rom. 8 : 1—4. 29. The word neighbor, though used in the Scriptures in the broadest extent of meaning, as equivalent to another person, was explained by the Jewish teachers as having a limited meaning ; so that they felt at liberty to teach, Thou shall love thy neigh- bor, and hate thine enemy. See Matt. 5 : 43. There was room, then, in the view of this person, still, for inquiring as to the meaning of the word neighbor, in the connection in which it had now been introduced. As the inquiry which he had present- ed had been answered simply by a reference to the Scriptures, he proba- bly felt a desire for a discussion of the subject, so as to draw out in detail the views of Jesus, who professed to be a teacher. Willing to justifrj himself ; wishing to show himself a righteous, a good man ; professing a desire to understand the direction, in order that he might live according to its mean- ing, and obtain eternal life. 30. And Jesus, ansicering, said, &c. The parable which now follows must be explained as an answer to the in- quiry, Who is my neighbor ? and to this inquiry it is a most appropriate and satisfactory answer. The answer conveyed by the parable is this : Ev- ery and any human being, who is within the reach of your kind re- gards and kind treatment, is your neighbor, whether he be a special friend, an acquaintance, or a stranger, a foreigner, or even an enemy. J\'o VOL. II. G way ; and when he saw him, he passed by on the other side. 32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was : and when he saw him, he had compassion on him, 34 And went to him, and bound up his wounds, pouring human being is to be considered as not entitled to the compassion and kindness required by the precept. Thou shalt love thy neighbor as thy- self. By selecting a Samaritan, as furnishing assistance to a distressed Jew, who had been neglected by prin- cipal religious men of his own na- tion, this lesson was most happily enforced ; for between Jews and Sa- maritans there was no friendly inter- course. II To Jericho. Jericho was about twenty miles, nearly east, from Jerusalem. The road from Jericho to Jerusalem was a very favorable one for robbers. At the present day, it passes through a series of rocky defiles, and the surrounding scenery is of the most gloomy aspect. 31. By chance ; or, as we say, he happened to be travelling that way. II A certain priest ; one of the chief religious men of the nation. But, though having the reputation of pie- ty, he wholly neglected his suffering countryman. 32. A Levite. The Levites were specially devoted to the service of re- ligion. The tribe of Levi had been set apart for the service of the sanc- tuary, and for the religious interests of the nation. H Came and looked on him ; and thus saw the pressing na- ture of the case. 33. Samaritan. See on Matt. 10 : 5. John 4 : 9. 34. Oil and wine. These articles were frequently used for medical pur- poses. The wounds of the unhappy man needed to be washed, and the LUKE. in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 35 And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him. Take care of him : and whatsoever thou spendest more, when I come again, I will repay thee. 36 Which now of these three, thinkest thou, was neighbor unto him that fell among the thieves ? 37 And he said, He that showed mercy on him. Then said Jesus unto him. Go, and do thou likewise. 38 Now it came to pass, as they went, that he entered into blood to be stanched. The wine of that country would be suitable for that purpose, while, afterwards, the oil would have a soothing tendency. It was customary for persons who were travelling a considerable dis- tance to take with them various arti- cles of necessity and convenience. See Gen. 28 : 18. 35. The host; the keeper of the public house. 37. He that showed mercy, &c. Thus, without any intricate discus- sion, Jesus led this doctor of the law to a proper answer, — showing him that the precept requiring love to one's neighbor includes every human being, even though he be a stranger, or belong to a hostile community. The doctor of the law having pro- posed the question, with the ostensi- ble design of showing himself to be a righteous man, and with the osten- sible purpose of acting towards liis neighbor according as the discussion respecting the meaning of the word should issue, Jesus then urged on him the practical consequence — Go and do likewise; cherish the same disposition which you have com- a certain village : and a certain woman, named Martha, received him into her house. 39 And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. 40 But Martha was cumbered about much serving, and came to him, and said. Lord, dost thou not care that my sister hath left me to serve alone 1 bid her therefore that she help me. 41 And Jesus answered, and said unto her, Martha, Martha, thou art careful, and troubled about many things : 42 But one thing Is needful ; and Mary hath chosen that good part, which shall not be taken away from her. mended in this Samaritan ; go, prac- tise the principle of true, impartial love to man. Compare 1 John 3 : 17. Reflections. 1. How lovely is the spirit which the gospel enjoins and inspires ! It includes all men within its kind regards, whatever be their external condition. 2. If we would have this genuine, extensive love to our neighbor, we must begin by having supreme love to God, and by conforming ourselves to his holy character. 38. A certain village ; lieih^ny . See John 11 : 1. Matt. 21: 17. 39. His word; his instructions. 42. One thing is needful ; the favor of God, salvation ; as is explained by the Saviour's mentioning " that good jtart,^^ namely, eternal life, the blessed portion which will endure forever. Thus our Lord would discourage an undue solicitude about tempora. matters and outward appearances. Our bodies will soon be laid in the grave ; the earth and the works there- in will be burned up. But our souls are immortal; and there is endless CHAPTER XL CHAPTER XI. AND it came to pass, that as he was praying in a certain place, when he ceased, one of his disciples said unto him. Lord, teach us to pray, as John also taught his disciples. 2 And he said unto them, When ye pray, say, Our Father which art in heaven. Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3 Give us day by day our daily bread. 4 And forgive us our sins ; for we also forgive every one that is indebted to us. And lead us not into temptation ; but deliver us from evil. 5 And he said unto them, Which of you shall have a friend, and shall go unto him at glory for the righteous. What, then, does wisdom dictate, as the portion which we should choose ? 1 John 2 : 17. 2 Pet. 3: 11, 13. Rev. 21:4, 23—27. CHAPTER XI. 1. Teach us to praij. It was com- mon for the Jewish teachers to give a short form of prayer to those whom they instructed. John the Baptist, it seems from this verse, had imitated the practice. Jesus had, also, in the sermon on the mount, given instruc- tions respecting prayer, and a model, to the spirit and manner of which he wished his disciples' prayers to be conformed. See Matt. 6 : 5—15. 7 : 7 — 1 1 . But he was not understood as prescribing a particular form of words to be used in prayer. Such a form, probably, was now requested by one of his disciples. 2. ^^nd he said unto them, «fec. He at once recalled to the minds of his disciples the pattern which he had midnight, and say unto him, Friend, lend me three loaves : 6 For a friend of mine in his journey is come to me, and I have nothing to set before him? 7 And he from within shall answer and say. Trouble me not : the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you. Though he will not rise and give him, be- cause he is his friend, yet be- cause of his importunity he will rise and give him as many as he needeth. 9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find ; knock, and it shall be opened unto you. 10 For every one that asketh. formerly given, being more anxious about the spirit, than about the words or the length of a prayer. 2—4. Compare Matt. 6 : 9—13. 5. Jesus then proceeded to encour- age his disciples in the exercise of prayer, particularly with respect to perseverance and importunity. 7. Are tcith me in bed. That is, my children and I have retired to bed. 8. Though he will not rise, &c. If friendship on his part do not excite him to favor his neighbor, yet impor- tunity on the part of his neighbor will prevail. In application to God's hear- ing the prayers of his people, this illustration is peculiarly strong. God has a love for his children, and is pre- disposed to hear their prayers and to bestow blessings. And if importunity can prevail over the unwillingness of a man to listen to his neighbor's en- treaty, much more will importunate prayer to God be followed by favor able answers. Compare 18 : 1 — 8. 9—13. Compare Matt. 7: 7— 11 64 LUKE. receiveth ; and he that seeketh, findeth ; and to him that knock- eth, it shall be opened. 11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent 1 12 Or if he shall ask an ^ggi vj^ill he offer him a scor- pion? 13 If ye then, being evil, know how to give good gifts unto your children : how much more shall your heavenly Father give the Holy Spirit to them that ask him ? 14 And he was casting out a devil, and it was dumb. And it came to pass when the devil was gone out, the dumb spake ; and the people wondered. 15 But some of them said, He casteth out devils through Beelzebub, the chief of the devils. 16 And others, tempting him, sought of him a sign from heaven. 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself, is brought to desolation ; and a 12. A scorpion; a large venomous insect, found in hot countries among the stones of old walls and in decayed buildings, it has a sting at the ex- tremity of its tail. 13. Tke Holy Spirit; the influences of the Holy Spirit, so indispensable to our salvation. In the language furnished by Matt. 7: 11, our^Lord used the expression good things — a general phrase, applicable to our tem- poral and our spiritual concerns. In the language furnished by Luke, the house divided against a house, falleth. 18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils' through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? there- fore shall they be your judges. 20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. 21 When a strong man armed keepeth his palace, his goods are in peace : 22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armor wherein he trusted, and divideth his spoils. 23 He that is not with me is against me : and he that gathereth not with me scat- tereth. 24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest : and finding none, he saith, I will return unto my house whence I came out. expression is more specific, having particular reference to the soul, as the soul's welfare is of paramount im- portance. 14_32. Compare Matt. 12 : 22—45. 16. Sought of him a sign from heaven. The request, mentioned in this verse, is replied to by our Saviour in V. 29. Compare Matt. 12: 38, &c. 20. Thcfivger of God. Figurative language, expressing the power of God. See Matt. 12 : 28. CHAPTER XL G5 25 And when he cometh, he findeth it swept and garnished. 26 Then goeth he, and ta- keth to Mm seven other spirits more wicked than himself; and they enter in, and dwell there : and the last state of that man is worse than the first. 27 And it came to pass, as he spake these things, a certain woman of the company lifted up hor voice, and said unto him. Blessed is the womb that bare thee, and the paps which thou hast sucked. 28 But he said. Yea, rather blessed are they that hear the word of God, and keep it. 29 And when the people were gathered thick together, he be- gan to say. This is an evil gen- eration : they seek a sign ; and there shall no sign be given it, but the sign of Jonas the prophet. 30 For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this gen- eration. 31 The queen of the south shall rise up in the judgment with the men of this genera- tion, and condemn them : for she came from the utmost parts of the earth, to hear the wisdom 33—36. See Matt. 5:15. 6:22, 23. These verses contain several weiirhty sayings of our Lord, deliv- ered, probably, at different times, but inserted here according to the manner of Luke in other passages. See re- marks on 6 : 39. This place was probably regarded as a suitable one for recording these sayings, as the general principle contained in them has a similarity to the topic on which our Lord had just been speaking. He of Solomon ; and behold, a great- er than Solomon is here. 32 The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it : for they repented at the preaching of Jonas ; and behold, a greater than Jonas is here. 33 No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light. 34 The light of the body is the eye : therefore when thine eye is single, thy whole body also is full of light ; but when thine eye is evil, thy body also ^5 full of darkness. 35 Take heed therefore, that the light which is in thee be not darkness. 36 If thy whole body there- fore he full of light, having no part dark, the whole shall be full of light ; as when the bright shining of a candle doth give thee light. 37 And as he spake, a certani Pharisee besought him to dine with him : and he went in and sat down to meat. 38 And when the Pharisee had described the people of that gen- eration as neglecting the advantages which had been bestowed on them, and as therefore exposed to condem- nation. These verses enforce the principle that knowledge and advan tages are bestowed in order to be used, and that sad consequences will result from abusing or neglecting them. 38. Washed. The original word here employed is the one which is LUKE. saw it, he marvelled that he had not first washed before din- ner. 39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter ; but your inward part is full of ravening and wick- edness. 40 Ye fools, did not he that made that which is without, make that which is within also 1 41 But rather give alms of such things as ye have ; and be- hold, all things are clean unto you. 42 But woe unto you, Phari- sees ! for ye tithe mint, and rue, and all manner of herbs, and pass over judgment and the love of God : these ought ye to have usually rendered baptized ; and it ex- presses that copious use of water for cleansing which the Jewish rules re- quired, when persons had been ex- posed to a promiscuous crowd, as had been the case at this time with Jesus. See v. 29. For the elucidation of the word in such a connection, see on Mark 7 : 4. 39. Compare Matt. 23 : 25. Your inward part ; your hearts. || Raven- ing and tcickedncss ; a rapacious and wicked disposition. See on Matt. 23 : 14. 15 : 5. Mark 7 : 10—12. The thou;?ht of the Saviour obviously is, You are anxious for outward purity ; but you neglect purity of heart. 40. Ye fools! Ignorant, inconsid- erate men ! 41. Give alms, Slc. If you would exercise a charitable, benevolent spir- it, and employ your property in ad- ministering to the necessities of men, you might then regard your posses- sions as allowed by God to your free enjoyment. |I Clean unto you. The Jev/ish law contained very precise di- rections respecting ceremonial clean- ness and uncleanness. Things which done, and not to leave the other undone. 43 Woe unto you, Pharisees ! for ye love the uppermost seats in the synagogues, and greetings in the markets. 44 Woe unto you, scribes and Pharisees, hypocrites ! for ye are as graves which appear not, and the men that walk over them are not aware of them. 45 Then answered one of the lawyers, and said unto him, Master, thus saying, thou re- pro achest us also. 46 And he said, Woe unto you also, i/e lawyers ! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. in the judgment of the law were un- clean, were prohibited to be used ; things which were clean according to the law, it was allowable to use. Hence the terms clean and unclean came to be equivalent to the terms lawful and unlawful. Now, the Pharisees did not make such a use of their property as God required : instead of devoting a suitable portion of it to relieving the wants of the needy, they had re- gard to their own convenience and aggrandizement. But if they would laj' aside their present selfish disposi- tion, and, under the influence of im- partial love to men, would administer to human woes, then they might law- fully enjoji- the property Avhich divine providence might put in their posses- sion. Compare 3: 11. 10 : 37. 18 : 22. 19:8,9. 42—44. Compare Matt. 23 : 23, 6, 7, 27. ^ 45. Thou reproachest us also. The lawyers, that is, teachers of the Mo- saic law, were similar in opinions and character to the Pharisees, and by their teaching gave tone to the sentiments of the Pharisees. 4G. See Matt. 23 : 4. CHAPTER XI. 67 47 Woe unto you ! for ye build the sepulchres of the prophets, and your fathers killed them. 48 Truly ye bear witness, that ye allow the deeds of your fathers : for they indeed killed them, and ye build their sepul- chres. 49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and per- secute : 50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation ; 51 From the blood of Abel 47, 48. See Matt. 23:29— 31. Ye allow ; ye assent to your fathers' deeds ; ye have the same disposition which actuated your fathers in their persecution of the prophets. The similarity between the act of killing the prophets and the act of building sepulchres for them, led Jesus to de- clare that they were also similar to their fathers in their disposition. Be- sides, they acknowledged it was their fathers that had slain the prophets ; and the descendants of those fathers were their children, not only by natu- ral descent, but also by character. See on Matt. 2.3: 29 — 31, for the meaning of the phrase to be the son of a person. 49—51. See on Matt. 23:34—36. Said the tclsdom of God; God in his wisdom has said ; or, the wisdom of God, speaking by me, has declared. 52. The key of knowledge. You, as the professed teachers of the people, ought to unlock for them the treas- ures of divine knowledge ; in other words, ought to impart to them divine knowledge. But, instead of conferring on them this benefit, yon withhold it from them ; you hinder them from ob- taining it. This the teachers of the law, the scribes, did by their opposition to unto the blood of Zacharias, which perished between the al- tar and the temple : verily, I say unto you, It shall be required of this generation. 52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. 53 And as he said these things unto them, the scribes and the Pharisees becran to urge him ve- hemently, and to provoke him to speak of many things ; 54 Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him. Jesus, and their endeavoring to hinder the people from receiving his instruc- tions. II Ye entered, not in yourselves. The Messiah's dispensation is here lik- ened to an edifice, into which these re- ligious teachers ought themselves to have entered, and to have encouraged the entrance of the people. But, on the contrary, they entered not them- selves, and those who were somewhat disposed to enter, they hindered. That is, they did not themselves re- ceive the doctrines of Christ, nor seek the blessings which he promised ; and they did all they could to keep others from receiving his doctrines and bless- ings. So injurious was their influ- ence on the spiritual condition of the people. Compare Matt. 23: 13. 53. To provoke him to speak of viany things ; to propose ensnaring questions, which they hoped he would answer incautiously. 54. That they might accuse him. They framed such questions as, if in- cautiously or even directly answered, might enable either the Pharisees to set one class of the people against him, or the Sadducees another class, or the Herodians another. Thus they hoped in some way to be able to draw LUKE. CHAPTER XII. IN the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. 2 For there is nothing cov- ered, that shall not be revealed ; neither hid, that shall not be known. 3 Therefore, whatsoever ye up an accusation against him, which could be presented either to the Jew- ish Sanhedrim, or to the Roman gov- ernor. Compare Matt. 22: 15, 16, 23, 24. Reflections. 1. How strong and determined was the opposition of the principal men among the Jews to Je- sus ! So bent on self-destruction do men sometimes seem to be, that they will not desist from prosecuting their purpose even by methods which they know to be unjustifiable and deceit- ful. How fatal is the influence of prejudice, ill-will, and supposed self- interest ! 2. We cannot but admire the wis- dom, benevolence, and undaunted steadiness of Jesus. 3. Let us be careful that true re- ligion be in our hearts, influencing our characters and conduct. A fair profession may consist with a corrupt heart, v. 42. CHAPTER Xn. 1. The leaven of the Pharisees, which is hypocrisy. The piety of the Pharisees was a mere pretence ; hy- pocrisy was inwrought into, and per- vaded, their characters, as leaven pervades the mass in which it is placed. 2. For there is nothing covered, &c. Nothing can be concealed from God. There will be a disclosure of every man's character, under however thick have spoken in darkness, shall be heard in the light ; and that which ye have spoken in the ear in closets, shall be proclaimed upon the house-tops. 4 And I say unto you, my friends, Be not afraid of them that kill the body, and after that, have no more that they can do. 5 But I will forewarn you whom ye shall fear : Fear him, which, after he hath killed, hath power to cast into hell ; yea, I say unto you. Fear him. a guise he may think himself con- cealed. 3. In the light; — upon the house' tops. Your most secret communica- tions shall be divulged. House-tops were so constructed as to be very fa- vorable for making a public procla- mation. See Matt. 10 : 27. By this figurative language, the Saviour con- veyed the thought that concealment of one's character and purposes is im- possible, and that, therefore, his disci- ples should sedulously guard against hypocrisy. See Eccles. 12 : 14. 1 Cor. 4:5. 2 Cor. 5: 10. Ps. 139. The words in the second and third verses seem to have been proverbial sayings, which could be happily ap- plied to show the utter uselessness of hypocrisy. In Matt. 10 : 26, 27, they appear to be employed in a slightly different application. How important it was that those earliest ministers of the Saviour, ex- posed to so many circumstances of trial, should be perfectly sincere, it is scarcely necessary to hint. 4, 5. Be not afraid, &c. Constancy in their attachment to Jesus, and in defending his cause, was also de- manded of them. They would be exposed to imminent danger, as his disciples. Their best defence against the fear which their dangers might excite, would be a salutary fear of God, whose displeasure would be felt in another world, as well as in thi». See Matt. 10 : 28. CHAPTER XII. 6 Are not tive sparrows sold for two farthings, and not one of tlieni is forgotten before God ? 7 But even the very hairs of your head are all numbered. Fear not therefore : ye are of more value than many spar- rows 8 Also I say unto you, Who- soever shall confess me before men, him shall the Son of man also confess before the angels of God. 9 But he that denieth me be- fore men, shall be denied before the angels of God. 10 And whosoever shall speak a word against the Son of man, it shall be forgiven him : but unto him that blasphemeth against the Holy Ghost, it shall not be forgiven. 11 And when they bring you unto the synagogues, and unto G— 9. Compare Matt. 10 : 29—33. 10. Compare Matt. 12: 31, 32. The fatal consequences of renouncing Christ, and of rejecting the claim which he makes on our love and obe- dience, ought to be considered, by the professed followers and ministers of Christ, as inducements to persevering faithfulness. 11, 12. See Matthew 10:17—20. Powos; rulers. 13. Speak to my brother, &c. Perhaps tliese persons were frequent attend- ants on the Saviour, and therefore the one who made the request sup- posed that his brother would readily yield to the direction of Jesus. 14. TV/to made me a juda-e, &c. Jesus had not been appointed to ex- ercise temporal power, or to adminis- ter civil justice, or to settle family disputes. However desirous he might be tliat, in the present instance, jus- tice might prevail, yet he declined magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say : 12 For the Holy Ghost shall teach you in the same hour what ye ought to say. 13 And one of the compa- ny said unto him. Master, speak to my brother, that he divide the inheritance with me. 14 And he said unto him, Man, who made me a judge, or a divider over you ? 15 And he said unto them, Take heed, and beware of covet- ousness : for a man's life consist- eth not in the abundance of the things which he possesseth. 16 And he spake a parable unto them, saying. The ground of a certain rich man brought forth plentifully : 17 And he thought wuthin taking any part in the controversy. Such matters belonged to others ; and to others he left them, unwilling that his great work of teaching men should be interrupted, or should be hindered by his going beyond his ap- propriate sphere. 15. The anxiety of this man to ob- tain earthly good furnished a favora- ble opportunity for cautioning the people against covetousness, and against seeking bliss from worldly wealth. Jl mans life, &c. Man's happiness in life does not consist in his possessing an abundance of prop- erty. However great abundance a man may have, length of life and continuance of happiness do not de- pend on his abundance. Hence, be- ware of covetousness. IC. Jl parable The parable was designed to illustrate the thought which Jesus had just expressed. 17. Bestoio ; collect, store away. ro LUKE. himself, saying, What shall I do, because I have no room where to bestow my fruits? 18 And he said, This will I do : I will pull down my barns, and build greater ; and there will I bestow all my fruits and my goods. 19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. 20 But God said unto him, Thou fool, this night thy soul shall be required of thee : then whose shall those things be which thou hast provided? 21 So is he that layeth up treasure for himself, and is not rich toward God. 22 And he said unto his disciples, Therefore I say unto you. Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 23 The life is more than meat, and the body is more than rai- ment. 24 Consider the ravens : for they neither sow nor reap : which neither have store-house, nor 19. Be merry ; enjoy thyself. 20. Thy sold shall be required of ihce ; thou shalt die. 21. So is he that layeth up, &c. By Ihe Saviour's illustration, the lesson was strikingly enforced, that life and happiness do not depend on earthly riches. On the contrary, true bliss consists in spiritual wealth, in pos- sessing richly the favor of God. 22—31. Compare Matt. 6 : 25—33. The instructions in these verses are very intimately connected with the subject on which the Saviour had just spoken. Whether they were given by the Saviour in this very connec- barn; and God feedeth them. How much more are ye better than the fowls ? 25 And which of you with taking thought can add to his stature one cubit ? 26 If ye then be not able to do that thing which is least, why take ye thought for the rest ? 27 Consider the lilies how they grow. They toil not, they spin not ; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28 If then God so clothe the grass, which is to-day in the field, and to-morrow is cast into the oven; how much more will he clothe you, O ye of little faith? 29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. 30 For all these things do the nations of the world seek after : and your Father knovveth that ye have need of these things. 31 But rather seek ye the kingdom of God, and all these things shall be added unto you. 32 Fear not, little flock ; for tion, or in the sermon on the mount, according to Matthew^'s representa- tion, or on both these occasions, it is not necessary for us to know, in order to receive the full impression of the truths delivered. They are instruc- tions very happily appropriate to the parable. 25. Stature. See on Matt. G : 27. 26. That thing which is least ; a very little thing, namely, the adding of a few moments to your life. 30. JS'ations of the icorld ; tJie Gen tiles. Compare Matt. G: 32. 32. Little flock. An affectionate epithet, applied to the company of the CHAPTER XII. 71 it is your Father's good pleasure to give you the kingdom. 33 Sell that ye have, and give alms : provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, nei- ther moth corrupteth. 34 For where your treasure is, there will your heart be also. 35 Let your loins be girded about, and your lights burning; Saviour's disciples. || The kingdom ; the blessings of the Messiah's reign, both here and hereafter, but especially hereafter in heaven. The goodness of God, in providing heavenly bless- ings for the Saviour's followers, was well used as an argument for placing confidence in him respecting all needed blessings on earth. 33, 34. Looking forward to the surpassing blessings of the divine kingdom, the disciples of Christ ought to withdraw their affections from this world, and to use their worldly substance for relieving the wants of others. Sell, &c. See on Matthew 19 : 2J. || Bags; purses, II Which wax not old; which will not wear out. The expression bags which wax not old, is immediately ex- plained by our Saviour as meaning a treasure in heaven, which would en- dure forever. Compare Matt. 6 : 19 —21 35 — 48. In these verses, the Sa- viojir inculcated the duty of habitual diligence and watchfulness in the Lord's service, and of habitual readi- ness to give up an account. He showed the happy consequences of being thus habitually watchful and prepared for his coming, and the cer- tain doom of the unfaithful and negli- gent. 35. Loins he girded about. The outside garment, in the East, was loose and flowing, and, unless it was girded around the body, would be an Impediment when a person wished to 36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding ; that, when he cometh and knocketh, they may open unto him immediately. 37 Blessed are those servants, whom the lord when he cometh shall find watching : verily, I say unto you, that he shall gird him- self, and make them to sit down to meat, and will come forth and serve them. prosecute any business with rapidity. Hence girdles were in constant use. To have the loins girded about, then, means to bcreadyfor service. \\ Lights burning. Feasts and entertainments were held in the evening, and ex- tended into the night. The servants, then, at home, waiting for their master, must have lamps burning. II Wedding. The original term is ap- plicable to any entertainment. 37. Blessed; happy. \\ The lord, their master. || He shall gird himself, &c. It appears from Deut. 12 : 17, 18, and 15: 11, 12, that the Jews were required to treat their servants with great kindness, and to consider them, as well as their own children, entitled to participate in their feasts. It was also customary for the guests at an entertainment to carry home various articles of food, such as had been used at the entertainment, as a mark of respect and affection for those who had remained at home, ser- vants as well as others. The servants are here represented by our Saviour as being in attendance, and ready for their master's coming. As a token of his regard for them, and as re- warding their faithfulness, their mas- ter bids them take thdr part of the entertainment, and cheerfully wel- comes them to their meal ; — this, too, he does in a manner peculiarly hon- orable to his faithful servants. The idea, then, in reference to the Mes- siah, is, he will signally honor hi» faithful servants. 72 LUKE. 38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. 39 And this know, that if the good man of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. 40 Be ye therefore ready al- so : for the Son of man cometh at an hour when, ye think not. 41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all 1 42 And the Lord said. Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them Me?V portion of meat in due season? 43 Blessed is that servant, whom his lord when he cometh shall find so doing. 44 Of a truth I say unto you, That he will make him ruler over all that he hath. 38. Second watch, &c. See on Mark 13 : 35. 39, 40. Compare Matt. 24 : 4^—44. 41. UntQ us, or even to all? Pe- ter wished to know whether the para- ble had respect to the apostles in their official capacity, or whether it was intended for general application. 42 — 46. To Peter's inquiry our Lord did not return a direct answer, as the inquiry was not of much prac- tical importance. He immediately proceeded still further and more par- ticularly to enforce the necessity of watchfulness and faithfulness on the part of every one to whom a trust had been committed. See Mark 13 : 37. Compare Matt. 24 : 45—51. 46. The unbelievers ; more exactly, the unfaithful. 45 But and if that servan say in his heart. My lord delay- eth his coming ; and shall begin to beat the men-servants and maidens, and to eat and drink, and to be drunken ; 46 The lord of that servant will come in a day when he look- eth not for him, and at an hour when he is not aware, and will cut him in sunder, and will ap- point him his portion with the unbelievers. 47 And that servant which knew his lord's will, and pre- pared not himself, neither did according to his will, shall be beaten with many stripes. 48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whom- soever much is given, of him shall be much required ; and to whom men have committed much, of him they will ask the more. 49 I am come to send fire on 47, 48. The punishment which will be awarded to the unfaithful, will hold a just proportion to their differ- ent degrees of guilt ; and the guilt will be measured by the advantages which were enjoyed of knowing and doing the Lord's will. To all men, then, the illustration in the parable is applicable, whether they have re- ceived a highly important trust or a less important one ; whether they have enjoyed abundant advantages or few. He that hncic not; that is, comparatively ; he whose knowledge was less than others had received. • 49. Fire. This word is an emblem of the discord and strife which would be excited in consequence of the Sa- viour's having come. He and his cause would be an occasion of bitte CHAPTER XII. 73 the earth, and what will I, if it be already kindled? 50 But I have a baptism to be baptized with ; and how am I straitened till it be accomplish- ed! 51 Suppose ye that I am come to give peace on earth? I tell you, Nay ; but rather divis- ion : 52 For from henceforth there shall be five in one house divi- ded, three against two, and two against three. 53 The father shall be divi- ded against the son, and the son against the father; the mother against the daughter, and the discord among men. 1| And lohat icill I. The word translated what is also used as an interjection, signifying how. The word translated xdUI has also the meaning wish, or desire. Hence the idea is, How I wish ! \\ If it be already kindled. The Greek idiom here employed is equivalent to our more direct way of speaking — that it was already kindled. Our Lord, then, may be regarded as saying, How I wish that it [the fire] was al- ready kindled ! The language is that of strong emotion, expressing an earnest desire that his cause was established ; that the tumults and sor- rows connected with its establishment were already commenced, and that the triumph was hastening on to which it was destined ; as if he had said, Since my righteous cause can- not be established without discord and confusion, come discord — O that it might come at once, and be past ! 50. A baptism to be baptized with ; overwhelming sorrows to be endured. Compare Matt. 20 : 22. |j How am I strititcnrd ; perplexed, subjected to distress. The Saviour was expecting severe suffering ; and in anticipation of it, he endured much mental an- guish. At the same time, knowing that that suffering was nece.ssary for vol.. 11. ^7 daughter against the mother ; the mother-in-law against her daughter-in-law, and the daugh- ter-in-law against her mother-in- law. 54 And he said also to the people. When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. 55 And when ye see the soutli wind blow, ye say. There will be heat ; and it cometh to pass. 56 Ye hypocrites, ye can dis- cern the face of the sky, and of the earth ; but how is it, that ye do not discern this time ? 57 Yea, and why even of accomplishing the work which he had undertaken, that it was a part of the plan in reference to which he was acting, he would not shrink from it ; but rather, with the feelings of one who contemplated the end, would desire its approach and its endurance, so that the end might be gained. At the same time, he felt a dread at the overwhelming sorrows which he must encounter. Our Lord, doubtless, an- ticipated, with mingled emotions, the sufferings which he was to endure. The triumph which he would achieve, and the assured success of his cause, sustained him and led liim to welcome every sorrow which it was necessary to endure ; yet the thought of suffering, in itself considered, and of suffering such sorrow, was very painful. Pain- ful, however, as it was, he cherished a most submissive spirit. See Matt. 26:39. Heb.5:7. 8. 12:2. 51—53. See Matt. 10 : 34—36. 54—56. Compare Matt. 16 : 2, 3. A cloud rise out of the west, &c. Com- pare 1 Kings 18: 44. 56. Discern this time ? How is it that ye do not rightly conclude these to be the times of the Messiah .? that ye do not rightly judge of these times .' 57. Why even of yourselves, &c. How is it that your own sense of 74 LUKE. yourselves judge yc not what is right? 58 When thou goest with thine adversary to the magis- trate, as thou art in the way, give diligence that thou may est be delivered from him ; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. 59 I tell thee, thou shalt not depart thence, till thou hast paid the very last mite. CHAPTER XIII. THERE were present at that season some that told him right and wrong does not lead you to a just conclusion respecting the pres- ent times ? 58, 59. Compare Matt. 5 : 25, 26. CHAPTER Xni. 1. Whose blood Pilate had mingled icith their sacrifices. That is, who had been put to death by Pilate's or- ders, while they were oiFering sacri- fices. Respecting the fact here al- luded to, namely, the slaughter of certain Galileans while engaged in sacrificing, we have no historical records. But the fact is in accord- ance with the known character of the Galileans, and with the manner in which seditious attempts were re- pressed by the Roman power. The Galileans were very forward in pro- moting sedition ; and as the Jewish festivals brought people from all parts of the country to Jerusalem, it is prob- able, that, during one of those fes- tivals, Pilate, having received infor- mation of some seditious movements by certain Galileans, sent an armed force, and, in a summary way, took vengeance on them while they were at the very altar. This circumstance was related, probably, to draw forth from Jesus some expression of opin- ion either respecting the conduct of Pilate, or respecting the fhiinicter:-; of the Galileans, whose blood Pilate had mingled with their sacrifices. 2 And Jesus, answering, said unto them. Suppose ye that these Galileans were sinners above all the Galileans, because they suf- fered such things? 3 I tell you, Nay ; but except ye repent, ye shall all likeAvise perish. 4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusa- lem? of those who had been slain. Instead of expressing an opinion on either of these topics, and thus of only grati- fying curiosity, or giving some un- friendly persons occasion to accuse him, he embraced the opportunity of warning them to repent, and of cor- recting a mistaken view of calamities, as sent by divine providence. 2. Sinners above all the Galileans. The notion seems to have been cher- ished, that peculiar calamities are a proof of peculiar guilt in the persons who suffer. 3. J^ay. It is not true that the im- mediate and the greatest sufierers by any calamity are the greatest sinners, however true it may be that the calam- ities and sorrows of this world origin- ate from the displeasure of God against sin. II Likewise perish ; perish in like manner. That is, you and your vic- tims for sacrifice will perish together — a prediction awfully fulfilled, when, forty years after, their city and temple were demolished, immense multitudes of the nation were destroyed, the blood of many of whom, doubtless, did actually flow with the blood of victims intended for sacrifice. 4. The tozoer in Siloam, &c. The Saviour reminded his hearers of another calamitous event, and drew from it the same instruction. Siloam CHAPTEli XllL 75 5 I tell you, Nay ; but, except ye repent, ye shall all likewise perish. 6 He spake also this parable : A certain man had a fig-tree planted in his vineyard ; and he came and sought fruit thereon, and found none. 7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig-tree, and find none : cut it down ; why cura- bereth it the ground ? 8 And he, answering, said un- was the name of a fountain in the valley by Jerusalem. It is mentioned also in John 9: 7. The tower men- tioned might have been on the city walls, just over this fountain. The word rendered in, it would be better to render at; so that the expression would be, the tower at Siloam. The fact referred to by our Lord was one well known at the time, though no particular account of it has reached our times. 5. Likcicise perish ; you will perish in the destruction of your city. Both in this verse and in the third, our Saviour predicted the temporal ca- lamities which would overwhelm the nation if they did not repent, as well as the everlasting ruin which they would bring on themselves. He could not well be understood by his hearers otherwise than as referring to the misery of the impenitent in the future world, as well as to signal tem- poral calamities; for they had been repeatedly warned that without re- pentance they could not have eternal life. His hearers, too, regarded the cases produced as those of men who had passed into eternity under the divine indignation. In like manner would they perish if they continued impenitent. Witli reference to the condition and prospects of the Jewish nation, Jesus proceeded to speak a parable. to him. Lord, let it alone this year also, till I shall dig about it, and dung it : 9 And if it bear fruit, well: and if not, then after that thou shalt cut it down. 10 And he was teaching in one of the synagogues on the Sabbath. 11 And behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up hci'- self. The purport of it is, The Jewish na- tion had enjoyed all needed advan- tages, but had failed to make suitable returns of love and obedience to God. God would continue his patience a while longer, and increase the means of spiritual culture. If the nation persisted in sin, and was not brought to amendment, it should be destroyed. 7. These three years. Fig-trees, that bear at all, have fruit by the time here mentioned. || Cumherctk it the ground? Why should it remain .' It is a mere incumbrance, and makes the ground it occupies wholly un- profitable. Practical Hint. Though the parable contained in verses 6 — 9 was spoken with special reference to the Jewish nation, let us not fail to apply it to ourselves, and to inq,uire. Are we making those returns of love and obedience to God which our advan- tages justly demand ? And let the fate of the Jewish nation be a con- stant warning of the sad doom which awaits those who, surrounded by ad- vantages, abuse or neglect them. 11. A spirit of infirmity. The ac- count given of this case does not render it plain that the infirmity was occasioned, properly speaking, by the influence of an evil spirit. The Ian- 76 LUKE. 12 And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. 13 And he laid his hands on her : and immediately she was made straight, and glorified God. 14 And the ruler of the syn- agogue answered with indigna- tion, because that Jesus had healed on the Sabbath-day, and said unto the people. There are six days in which men ought to work: in them therefore come and be healed, and not on the Sabbath-day. 15 The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the Sabbath loose his ox or his ass from the stall, and lead him away to watering? 16 And ought not this wo- man, being a daughter of Abra- ham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath-day ? guage in this verse is very similar to that in Rom. 11 : 8, — "a spirit of slumber," — and may simply describe this woman as having a special in- firmity, or bodily weakness. 12. Loosed; freed, 13. He laid his hands on her. An act frequently performed in cases of healing. See Matt. 9 : 18. Mark 8 : 25. 16: 18. 14. Because Jesvs had healed on the Sabbath-day. Compare Matt. 12 : 10. Mark 3 : 2. 16. Whom Satan hath bound. It was common to ascribe to the power of Satan various sufferings, which yet were acknowledged as occurring m the ordinary providence of God. y This bond ; this affliction, by which 17 And when he had said these things, all his adversaries were ashamed : and all the peo- ple rejoiced for all the glorious things that were dona by him. 18 Then said he. Unto what is the kingdom of God like? and whereunto shall I resemble it ? 19 It is like a grain of mus- tard-seed, which a man took, and cast into his garden, and it grew, and waxed a great tree ; and the fowls of the air lodged in the branches of it. 20 And again he said, Where- unto shall I liken the kingdom of God? 21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. 22 And he went through the cities and villages, teaching, and journeying toward Jerusalem. 23 Then said one unto him, Lord, are there few that be saved 1 And he said unto them, her limbs are bound so that they cannot perform their office. The ar- gument of the Saviour, presented in the I5lh verse, was a convincing one, and was instantly felt to be so, both by his opponents and by the people. They at once felt how much more deserving of needed attentions on the Sabbath was a human being, a daugh- ter of Abraham, than an ox or an ass. Compare Matt. 12 : 12. Mark 3 : 4. 18—21. See Matt. 13 : 31—33. 23. Feto that be saved? That is, //m< 2oilL be saved. The particular occa- sion on which this question was pro- posed is not mentioned. The pro- verbial saying employed by our Lord, according to Matt. '20 : 16, and 22 : 14 — Many are called, but few art CHAPTER XIII. 77 24 Strive to enter in at the strait gate : for many, I say unto you, will seek to enter in, and shall not be able. 25 When once the Master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us ; and he shall an- swer and say unto you, I know you not whence ye are: 26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. 27 But he shall say, I tell chosen — might have suggested the inquiry. It appears, too, from some Jewish writings, that this very ques- tion was sometimes agitated among the Jewish teachers. It might have been proposed to our Lord from curi- osity merely. But he gave no answer to the point proposed, as it was a topic of curiosity, rather than of practical bearing. He employed the inquiry as an occasion for presenting to all a solemn exhortation to seek for themselves admission into heaven. 24. Strive. The term employed in the original is a very forcible one, drawn from the contests of wrestlers, and is equivalent to our expression " strain every nerve.'' In the ex- hortation here commenced, our Lord presented the state of the blessed in heaven under the figure of an enter- tainment in a mansion to which there was access by a narrow gate. At this entertainment would be all the ancient worthies. Up to a certain point of time, guests would be enter- ing, and would be welcomed ; but, when that time should be past, and the joys of the entertainment actually begun, the master of the house, the Messiah himself, would close his door against the admission of any others. Those who should apply after that time would not be admitted. This 7* you, I know you not whence ye are ; depart from me, all ye workers of iniquity. 28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. 29 And they shall come from the east, ^udfrom the west, and from the north, and from the south, and shall sit down in the kingdom of God. 30 And behold, there are last, which shall be first ; and there are first, which shall be last. last thought was the precise one which our Lord designed to enforce, namely, every one ought to strive for salvation while it is attainable : by and by, it will be too late ; the oppor- tunity for securing admission into heaven will have gone by. |j Strait gate. See on Matt. 7 : 13. |j ShalL not be able. Because it will be too late. 25. / know you not; I acknowl- edge you not as my friends. 26. We have eaten and drunk in thy presence ; we have been on intimate terms with thee, as thy friends. 28. Weeping and gnashing of teeth ; keen anguish. See on Matt. 8 : 12. II In the kingdom of God ; the state of the blessed, the consummation of the Messiah's reign. || Thrust out; rejected. See on Matt. 8 : 11, 12. 29. From the east, &c. The blessed company of heaven shall be gathered from every quarter, not merely from one nation. 30. There are last, &c. Then it will be seen that many who on earth held a low place as to esteem and honor, shall occupy a high place, shall re- ceive marks of distinguished favor and honor, in being admitted into heaven. On the other hand, many who on earth have occupied the high- est places, must take a very low 78 LUKE. 31 The same day there came certain of the Pharisees, saying unto him, Get thee out, and de- part hence ; for Herod will kill thee. place ; the honors they have had on earth must be exchanged for ** shame and everlasting contempt" — a sol- emn warning to Jews, who prided themselves on standing high in the favor of God ; and a solemn warning, it may be added, to every one who is held in esteem, whether in the church or in the world. Topics for Inquiry. 1. Are we striving ff r entrance into heaven, while the time for preparation con- tinues ? vs. 24, 25. 2. Are we relying on an external profession, and on external advan- tages, as our ground of hope for ad- mission into heaven ? vs. 26, 27. 3. C;in we endure the thought of not being admitted into the society of the Jioly and excellent in heaven ? v. 28. 4. Have we evidence that we shall belong to the countless multitude that will dwell in heaven.^ v. 29. Compare Rev. 7 : 9, 10. 21 : 27. 22 : 11,14. 31 . There came certain of the Phari- sees, &c. The Herod mentioned in tliis verse was Herod Antipas, the tetrarch of Galilee ni.d Perea. See Luke 3 : L Jesus had made Galilee the principal scene of his labors, and had acquired much respect and popu- larity there. Herod probably feared that the Galileans, who were very prone to seditious movements, might, through their regard for Jesus, be drawn into some political schemes adverse to his interests. He there- fore wished, in a peaceable manner, so as not to arouse the indignation of the populace, to secure the removal of Jesus beyond his territories. For this purpose, he probably employed gome of the Pharisees to inform Je- sus, under the pretence of friendship, 32 And he said unto them, Go ye and tell that fox, Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected. that the tetrarch was determined on taking his life, if he should remain in Galilee. The Pharisees were, doubt- less, quite willing to be employed on such a message, as their evil designs against Jesus could be prosecuted with more hope of success in Judea, where the principal men of the nation resided. 32. That fox. The fox is an em- blem of craft and cunning. Our Lord thus characterized Herod as being a crafty man in sending such a message, and let the persons who brought the message know that he was well ac- quainted with Herod's character ; that he saw through Herod's artifice in sending such a threat, and that he had no fear of Herod's taking his life. Such was the usual manner of speak- ing among the Jews, that the applica- tion of this epithet to Herod would not be viewed in the light of a con- temptuous expression, or of defiance ; but would be regarded simply as an honest, fearless declaration of Her- od's known character. Herod was, indeed, a crafty politician. For thirty years, he contrived to maintain him- self in power, keeping on good terms with men of most diverse characters and interests. j| / cast ovt devils, &c. The purport of the reply which Jesus sent back to Herod is, I am engaged in a work which ought not to excite alarm in your breast. It is no po- litical scheme in which I am engaged, but a work of benevolence, relieving the miseries of the people ; and this work will occupy but a short time. A few days more, and I shall have finished the work in which I am oc- cupied. Herod, then, needs not cher- ish any apprehensions of danger from me, |] To-day and to-morrow, &c. That is, a short time. A similar use of such language may be seen in Ho sea 6:2. || / shall be perfected. The original word here used may be ren« CHAPTER XIV. 79 33 Nevertheless, I must walk to-day and to-morrow, and the day following: for it cannot be that a prophet perish out of Je- rusalem. 34 O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee ; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! 35 Behold, your house is left unto you desolate. And verily, I say unto you, Ye shall not see me, until the time come when ye shall say. Blessed is he that cometh in the name of the Lord. CHAPTER XIV. AND it came to pass, as he went into the house of one of the chief Pharisees to eat dered, / sliaU have finisked, that is, my work. 33. Nevertheless; notwithstanding this message from Herod. || / must loalk ; I must go on performing my work. II To-day, &c. ; during the short time which remains. || It can- not be, &c. As if the Saviour had said, It is not in Galilee that prophets have usually been put to death ; it is the city of Jerusalem which has sig- nalized itself by hatred and persecu- tion of holy men ; it is in Jerusalem that the murder of a prophet might be expected. The language here used was a very strong method of express- ing our Lord's sense of the guilty character of Jerusalem. He did not mean to say it was a thing -utterly impossible that a prophet should be put to death elsewhere than in Jeru- salem ; for John the Baptist and oth- ers had been put to death elsewhere. But. he meant to show that Jerusalem bread on the Sabbath-day, thai they watched him. 2 And behold, there was a certain man before him which had the dropsy. 3 And Jesus, answering, spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the Sabbath-day? 4 And they held their peace. And he took hi?n, and healed him, and let him go : 5 And answered them, say- ing. Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the Sabbath-day ? 6 And they could not an- swer him again to these things. 7 And he put forth a para- ble to those which were bidden, when he marked how they chose out the chief rooms ; saying unto them. had an awful preeminence in guilt ; so much so, that it could hardly be expected that violence would be done to a prophet elsewhere, and a prophet might feel safe from the danger of a violent death, if he were only out of Jerusalem. 34, 35. See Matt. 23 : 37—39. CHAPTER XIV. 1. Chief Pharisees ; principal men among the Pharisees. || To eat bread; to take a meal. 3. Is it laicful, &c. See on Matt. 12: 10. 5. Jin ass or an ox fallen into a pit. For a similar argument, see Matt. 12: 11. 7. A parable. This v/ord here sig- nifies a grave or weighty saying, in the form of an illustration. || Bid- den; invited. || The chief rooms. See on Matt. 23: <'.. 80 LUKE. 8 When thou art bidden of any man to a wedding, sit not down in the highest room, lest a more honorable man than thou be bidden of him ; 9 And he that bade thee and him come and say to thee. Give this man place ; and thou begin with shame to take the lowest room. 10 But when thou art bid- den, go and sit down in the low- est room ; that when he that bade thee cometh, he may say unto thee, Friend, go up higher : then shalt thou have worship in the presence of them that sit at meat with thee. 11 For whosoever exalteth 8. A icedding. See on 12 : 36. jl Highest room. See on the prece- ding verse. 10. Worship ; esteem, applause. The word loorship was used, when our translation of the Scriptures was made, with reference to men, as well as to God. 11. He that humbleth himself, &c. True humility is the surest qualifica- tion for true dignity — a sentiment applicable to our concerns both with man and with God. Compare Matt. 23: 11,12. 12. Him that hade him. Compare V. 1. \\ A dinner or a supper. The supper was the principal meal among the Jews, taken when the heat of the day was past. The word translated dinner was applied to a meal which varied with circumstances, being a comparatively slight refreshment, taken a short time before noon, some- times shortly after noon, and some- times even in the morning. || Call not thy friends, &c. Invite not thy friends, and relatives, and rich neigh- bors, exclusively, to enjoy thy kind regards and hospitality. Let not acts of kindness be confined to them ; be- himself shall be abased, and he that humbleth himself shall be exalted. 12 Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor till/ rich neighbors; lest they also bid thee again, and a recompense be made thee. 13 But when thou makest a feast, call the poor, the maimed, the lame, the blind ; 14 And thou shalt be blessed : for they cannot recompense thee : for thou shalt be recom- pensed at the resurrection of the just. cause they have it in their power to repay the favor, and their return of similar favors will, if a person's be- nevolence be of this restricted char- acter, be all the recompense he will receive. 13. Call the poor, &c. On the contrary, extend your liberality to the poor and distressed, thus exercising true compassion and impartial benev- olence. Let your benevolence be such as will embrace those who can- not bestow on you similar tokens of favor J let it be exercised, not with any selfish view to your own advan- tage, but rather with an honest, sim- ple view to the happiness of those who are in distress. Compare Matt. 5 : 43—48. 14. Thou shalt he Messed ; thou shalt then be truly happy, jj At the resurrection of the just ; in the future state of the righteous. In these instructions, our Lord did not absolutely forbid our entertaining of relatives and rich friends ; but he forbade our treating them exclusively with special kindness. He directed that our benevolent regards be ex- tended to others, as well as to our im- CHAPTER XIV. 81 15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God. 16 Then said he unto him, A certain man made a great supper, and bade many : 17 And sent his servant at supper-time, to say to them that were bidden. Come, for all things are now ready. 18 And they all with one consent began to make excuse. The first said unto him, I have mediate relatives and our wealthy friends, and particularly to the friend- less and distressed, from whom no compensation could be expected. Our benevolence and kind deeds ought to have reference to strangers, to the poor and wretched, rather than to those who are our relatives, and those who are able to compensate us. Thus the sincerity of our benevolence will be more certain. The Saviour's remarks were directed against the customs of the Pharisees, whose be- nevolence was restricted within very narrow limits, not including the really poor and wretched, except occasion- ally, when, in public (see Matt. 6 : 2), they could attract notice by giving alms. The image of a dinner or a supper, that is, an entertainment, was employed, because Jesus was then present at a meal with others, who had been invited by the Pharisee, and because, on this very occasion, he had seen a manifestation of the os- tentatious spirit of the Pharisees. The whole passage is in entire ac- cordance with Matt. 5 : 44 — 48. Luke 10 : 29—37. 15. Eat bread ; partake of enter- tainments; or, simply, eat and drink, that is, live, \\ In the kingdom of God; in the Messiah's reign. The whole expression amounts to this : Happy he who shall live in the Mes- siah's days. Such a person would bought a piece of ground, and I must needs go and see it : I pray thee have me excused. 19 And another said, I have bought five yoke of oxen, and I go to prove them : I pray thee have me excused. 20 And another said, I have married a wife : and therefore I cannot come. 21 So that servant came, and showed his lord these things. Then the master of the house, being angry, said to his servant. Go out quickly into the streets enjoy distinguished privileges and hopes. 16. Then said he, &c. Our Lord proceeded to show that, however the Jews professed to think highly of the Messiah's reign, and to desire it most ardently, yet they would not receive the Messiah ; they would undervalue the blessings which his reign wa^ in- tended to bestow, and consider them less worthy of their regard than the common affairs of life. He showed that others, whom they greatly dis- esteeraed, would be admitted to those blessings, while they themselves would be rejected. For this pmrposey he spoke a parable, likening the blessings of the Messiah's reign to the enjoyments at an entertainment — a mode of representation in com- mon use at that time. See Matt. 8 : 11, 12. 22 : 2—13. Luke 13 : 25— 29. 1 7. Sent — at supper-time. See on Matt. 22 : 3. 18. To make excuse. Tlie excuses which are mentioned are such as plainly indicated, on the part of those who made them, a slighting both of the entertainment and of him who had prepared it. Real friends would never make such excuses. The ex- cuses were a mere pretence to cover up the dislike which the persons felt, and thus they manifested a spirit worthy to be frowned on 82 LUKE. and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. 22 And the servant said. Lord, it is done as thou hast commanded, and yet there is room, 23 And the lord said unto the servant. Go out into the high- ways and hedges, and compel them to come in, that my house may be filled. 24 For I say unto you, that 23. Hedges ; paths made, by means of hedges, across vineyards and other cultivated places. || Compel ; invite with the utmost urgency. 24. JVowe of those men — shall eat of my Slipper. Thus the parable very strikingly showed the rejection of the Jews, and the bestowing of the Mes- siah's blessings on others. Practical Application. This parable is full of interest to us. 1. The blessings of the gospel are proposed to us — pardon and eternal life ; and the claims of God on our love and obedience are forcibly urged, v. 16. 2. We are disposed to excuse our- selves from obeying the commands of God, and are, consequently, in dan- ger of failing to obtain the blessings which he proposes. The excuses which men make are of a wholly un- satisfactory character, arising from the absence of love to God, from a preference of their own will to his authority, and from a preference of eartlily enjoyments and cares to spir- itual and everlasting blessings. These excuses often consist in a perversion of God's providential arrangements and mercies, and in an inordinate attachment to things which in them- selves are lawful and even necessary. Hence the spirit that prompts us to make excuses in respect to the service of God, ought to be carefully watched and strenuously resisted, vs. 18 — 20. none of those men which were bidden, shall taste of my supper. 25 And there went great multitudes with him : and he turned, and said unto them, 26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, y^a, and his own life also, he cannot be my disciple. 27 And whosoever doth not bear his cross, and come after me, cannot be my disciple. 3. If we persist in making excuses, we shall be inevitably shut out from heaven, v. 24. 4. If ?f?e are shut out from heaven, the goodness of God in providing so blessed a world for the eternal happi- ness of holy beings will not be use- less ; heaven will, notwithstanding, be abundantly furnished with holy be ings and recipients of the divine favor. V. 23. The loss will be wholly our own. And O how unspeakable the gain of those who, while on earth, wisely lay hold on eternal life ! Can WE be contented, if we have reason to fear that we do not belong to that company .' 26. Hate not his father, &c. This very strong expression is to be un- derstood comparatively, as equivalent to the expression, love in a far less degree; that is, love his father, &c. far less than he loves me, or hate his father, &c. in comparison icith the love he bears to me, regarding my claims as superior to the claims of all others, however dear to him those others may be. As a specimen of this comparative use of the word, see on Mark 3 : 4. Compare, also, as to the meaning of the verse, Matt. 10 : 37, 27. See Matt. 10 : 38. Jesus plain- ly declared, that nothing must be al- lowed to come into competition with his claims on men's obedience ; that his claims must be considered su- preme ; and that his disciples must CHAPTER XIV. a? 28 For which of you, intend- ing to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it ? 29 Lest haply after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, 30 Saying,This man began to build, and was not able to finish. 31 Or what king going to make war against another king. be willing, out of regard to him, to en- dure all sorts of trials ; and to submit, instead of renouncing him, even to the most painful and shameful death. There were prevalent so many erro- neous notions respecting the Messi- ah's designs, and such wrong expec- tations respecting dignity and bliss on earth, as connected with the Messiah's cause, that a clear statement of what Jesus required in his followers was greatly needed. He made this clear statement, so that every one who might propose to follow him should know on what to calculate, and might carefully examine beforehand wheth- er he was willing to encounter what, in all probability, he would meet ; lest, afterwards, he should regret having begun to follow the Messiah, and should bring on himself the condem- nation and the shame which those would incur, who, through fear of danger and love of the present world, should renounce the liles- siah's cause. 28 — 30. For which of you, &c. The importance of knowing the Mes- siah's claims thoroughly, of carefully examining one's disposition towards him, and of making an intelligent calculation in regard to the prospect before his followers, Jesus illustra- ted by what occurs in common life. When a prudent man is proposing to undertake an important matter, he looks at it thoroughly, reflects on his resources, and weighs the prob- abilities in regard to ultimate success. sitteth not down first, and con- sulteth whether be able with tei) thousand to meet him that Com- eth against him with twenty thousand ? 32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth con- ditions of peace. 33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. Unless a man does this, he exposes himself to a failure and to the derision of all who may know liim. The same wisdom which prompts a person to enter deliberately, and after due ex- amination of his means, on any im- portant measure, ought to prompt those, who propose to follow the Messiah, to an examination of his claims, and to a comparison of their hearts and purposes with those claims. II A toioer. The original word some- times means a costly edifice, such as would be furnished with a tower ; an expensive mansion. 31. Or tchat king, &c. So a king, proposing hostilities with another king, would naturally take the matter into consideration, and calculate the chances of success, by comparing his own forces with those of the enemy. And if his own forces should be very inferior to those of his enemy, he would consider whether it would be at all likely, that, with his inferior forces, he could overcome the enemy and reduce him to terms. 32. Or else, &c. If the king, with- out this previous reflection and con- sultation, should rush into hostilities, he would expose himself to the morti- fication, after having himself begun the war, of suing for peace. 33. So likeioise, &c. So if a per- son proposes to become a disciple of Jesus, he ought carefully to consider whether he has such an attachment to the Saviour, and such an estimate of the surpassing glory which will be 84 LUKE. 34 Salt is good : but if the salt have lost his savor, where- with shall it be seasoned '? 35 It is neither fit for the land, nor yet for the dunghill ; hut men cast it out. He that given to the Saviour's followers in another world, that he is willing to renounce every earthly good, even life itself, out of regard to Jesus and his cause. |1 Forsaketh not all that he hath; is not willing to abandon every earthly good for my sake. A person who would renounce Christ rather than his temporal possessions cannot be a disciple of Christ. Obe- dience to Christ must be his con- trolling principle, to whatever diffi- culties such obedience shall lead. See on vs. 26, 27. Compare Mark 10:21. 34. If the salt have lost his savor, &c. Having shown the spirit which must characterize his followers, and the necessity of careful examination by the standard which he had pro- posed, Jesus furtlier enforced his statements by an illustration drawn from salt, which had lost its saltness. See Matt. 5:13. As such salt wou.iil be wholly valueless, so a man who, without the spirit which he had en- joined, should profess to be his fol- lower, would be wholly valueless as to the great purposes for which Jesus had come. |j Cast it out; throw it away. Reflection. A profession of re- ligion is a very serious transaction. Much self-examination and prayer should precede it. Yet if you are conscious of loving the Saviour and his cause ; if, so far as you can hon- estly judge, you prefer the Saviour's cause to every other interest, and out of regard to that preference are will- ing to renounce earthly enjoyments and ease — you ought not to be deterred by a sense of your weakness. *' He gives power" to tlieui who feel that they " have no miirht." Your very sense of weakness will prove your litrongest security, if it leads you to hath ears to hear, let hira hear. CHAPTER XV. THEN drew near unto him all the publicans and sin- ners for to hear him. trust in th§ Lord ; " for in the Lord Jehovah .is everlasting strength." CHAPTER XV. 1. Publicans and sinners. It would seem that many of the people to whom these epithets were given, had become deeply interested in our Sa- viour's teaching, and many, doubtless, had derived spiritual benefit from his instructions. See Matt. 21 : 28—32. They had become truly penitent, and were seeking still further spiritual im- provement. Jesus encouraged their attendance on his instructions, and was so frequently in their society, for the sake of instructing and reforming them, and for the sake of confirming in the truth those who were really peni- tent, that it became a matter of remark among the Pharisees. See Matt. 9 : 10. The publicans were odious to the Pharisees and to the Jews in general, on account of their employment, and of the extortion which many of them practised. See Introductory Expla- nations, in the first volume, page xvii. Many of this class had become true penitents through the instructions of John the Baptist and of Jesus ; and it was suitable that Jesus should con- tinue to instruct such, and be fre- quently among them, as a promising portion of his hearers. But the Phar isees would not abandon their preju- dices against them, and would doubt- less dislike them still more in con- sequence of their becoming attached to Jesus. Those who are denominated sin- ners were persons who were not careful to observe the outward re- ligious forms of the strict Jews. Ma- ny of them were doubtless known to I be vicious. Among these, also, Jesus 1 found some fruits of his labors and of I the labors of John the Baptist. They I looked to Jesus as their teacher and CHAPTEK X^^ 83 2 And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eat- eth with them. 3 And he spake this parable unto them, saying, 4 What man of yojj having a hundred sheep, if he lose one of them, doth not leave the ninety guide, and Jesus gladly imparted to them additional instruction. But their having become truly pious, and their having become attached to Jesus, would not induce the Phari- sees to cease regarding them as ir- religious ; for even Jesus himself they could stigmatize as a glutton and a wine-drinker. See Matt. ] 1 : 19. However reformed, then, persons be- longing to these classes might become through the instructions of Jesus, the odious appellation of publicans and sinners would still be given them. 2. The Pharisees and scribes mur- mured. They made it an objection against Jesus, that he would conde- scend to be on so familiar terms with such persons; as though such con- duct detracted from the dignity of a religious teacher, and was a just cause of suspicion as to the moral purity of his character. The Pharisees cared little about the low and the degraded; they thought rather about the dignity and emolument which pertained to the office of a religious teacher. The views of Jesus were entirely differ- ent ; and he stated it as one of the de- ciding evidences of his being the Mes- siah, that " the poor had the gospel preached to them." See Matt. 11:5. 3. He spake this parable. In order to meet this cavil of the Pharisees, and to vindicate himself for associating with those whom they contemptuous- ly styled, sinners, Jesus brought to view, in a parable, the reasons for his conduct. It was the express purpose of his coming, to reclaim the guilty who were wandering from holiness and happiness ; and having succeeded in reclaiming some, it was natural that he should rejoice in his VOL. II. 8 and nine in the wilderness, and go after that which is lost, until he find it ? 5 And when he hath found it, he layeth it on his shoulders, re- joicing. 6 And when he cometh home, he calleth together his friends and neighbors, saying unto them, success, and should associate with those who had excited so painful an interest in his bosom, and for whom his solicitude had been avail- ing. It was natural, even, that he should feel more joy in contem* plating these recently reclaimed wan- derers than in contemplating multi- tudes of holy beings that had never departed from God, and that were never exposed to such danger. 4 — 6. What man of you, &c. Just as a shepherd, observing that one of his sheep had wandered away, would bend all his energies to the reclaim- ing of that one sheep, neglecting, for a time, the flock which was in safety, leaving them in the pasture. And should his anxious seeking for the one wanderer prove successful, with what interest would he take it up, torn and emaciated, and bring it back to the fold ' And who would think it strange if, in the fulness of his joy at having recovered the hapless wan- derer, he should speak of the circum- stance to his neighbors, and manifest more pleasure in contemplating and still taking care of that sheep, than he would show for the whole flock which had not been exposed to dan- ger .'' Now, the principle whicii would lead such a shepherd to rejoice, would also lead Jesus to look with peculiar interest on sinners who had been re- claimed, and who still needed and desired his watchful care. || Wilder- ness; equivalent to the word pasture. See on Matt. 3:1. || Layeth it on his shoulders. The sheep may be regard- ed as having suflTered injury, and as requiring great tenderness of treat- ment. The strong affection of Ori- ental shepherds for their sheep well LUKE. Rejoice with me; for I have found my sheep which was lost. 7 I say unto you, that like- wise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just per- sons which need no repentance. 8 Either what woman hav- ing ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it 1 justifies this particular in the descrip- tion. 7. Just -persons, who need no re- pentance. Tlie word beings would exhibit the Saviour's thought more clearly than the word persons. He did not mean to represent any per- sons on earth as not needing re- pentance (see on Matt. 9 : 13) ; but his idea was, that one sinner who has become a true penitent is an ob- ject of more absorbing interest in heaven than multitudes of holy beings would be, who had never been exposed to eternal death. And if such feel- ings in respect to penitent sinners exist in heaven, surely the holy and benevolent breast of Jesus would swell with emotion in contemplating those whom he had reclaimed ; and it was, in the Pharisees, an entire oversight of the Messiah's design, and of the spontaneous feelings of a holy heart, that induced them to find fault with Jesus. Even if those Pharisees had really been as righteous as they professed to be, and had not needed repentance, it would be natural that Jesus should rejoice more over those whom all acknowledged to be sinners, than over them. 8 — 10. In enforcing the same thought, Jesus appealed to them, whether a woman, having a few pieces of money, and losing one of them, and feeling that in her circum- stances even one was too valuable to be lost, would not direct all her efforts to the finding of what she had lost; and if she should find it, would 9 And when she hath found it, she calleth her friends and her neighbors together, saying, Rejoice with me; for I have found the piece which I had lost. 10 Likewise, I say unto you, There is joy in the presence of the angels of God over one sin- ner that repenteth. 11 And he said, A certain man had two sons : she not show more joy at having found the one piece than she would in reference to all which she had not lost ? And who would think of find- ing fault with her for experiencing so much pleasure in having found the one piece of money ? Rather, would not her friends rejoice with her, and express to her their congratulations ? And why, then, should not Jesus feel a deep interest in reclaimed sinners ? Why should the Pharisees find fault with him? Had their hearts been right, and had they felt such a sym- pathy for the people as religious teachers and guides ought to feel, they would have rejoiced with him in so desirable a result of his eiforts. But since the Pharisees found fault with Jesus on account of his interest in these reclaimed sinners, they betrayed the absence of all those feelings which the occasion demanded. Light u, can' die. This circumstance indicates a careful, earnest search, a searching in every dark corner. The houses of the poor were not well lighted from with- out ; so that, even in day-time, a lamp or torch would be needed in order to make a thorough search. 11. In order to show very dis- tinctly, and to rebuke, the utterly unjustifiable spirit which the Phari- sees and scribes had manifested, he added another parable. Here, an undutiful son is pictured to us, who, after sinking to an exceedingly low depth of degradation, became peni- tent, and returned to his father. The father, perceiving satisfactory evi> CHAPTER XV. m 12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. 13 And not many days after, he younger son gathered all together, and took his journey into a far country, and there wasted his substance with riot- ous living. 14 And when he had spent all, there arose a mighty famine dence that his wandering son had come to a proper mind, at once re- ceives him, and orders special mani- festations of joy at his recovery from guilt and ruin. The brother of the penitent feels no interest in his hav- ing come back, is angry at the father's expressions of joy, needs to be rea- soned with on the propriety of his father's deep interest at the wander- er's return, and with a haughty opin- ion of his own good desert, blames his father for having never manifested a special interest in him. Now, as this father gladly received his return- ing son, so God would receive repent- ing sinners ; and the same principle which would justify the manifesting of so much happiness at the prodigal's return, would justify Jesus in being so much- interested in the penitent sm- ners who had returned to obedience. And the unlovely, selfish spirit which the elder brother showed, forcibly ex- hibited the temper which the scribes and Pharisees manifested. If they were right in their feelings, then was that elder brother right. The para- ble must have covered them with shame. 1 2 . He divided unto them his living. It was sometimes the case that a father would make a distribution, in part, of his property among his sons, making a suitable reservation for him- self 13. Gathered all together. We may suppose him either to have received his portion in money, or to have dis- in that land; and he began to be in want. 15 And he went and joined himself to a citizen of that coun- try ; and he sent him into his fields to feed swine. 16 And he would fain have filled his belly with the husks that the swine did eat ; and no man gave unto him. 17 And when he came to himself, he said, How many hired servants of my father's posed, for money, of what he had re- ceived. II Wasted his substance; squan- dered his property. |1 With riotous living ; living in a dissolute manner. 15. Joined himself; engaged him- self as a laborer, hired himself out. II To feed stvine. This, in the estima- tion of a Jew, was a most degrading and revolting employment. Other nations, also, regarded the employ- ment as peculiarly vile . The design of introducing this particular was, to express an exceedingly low degrada- tion. 16. He loouldfain have filled, &c. ; he would gladly have filled, if he could have had permission. But this was not granted him. j] Hu^ks. The original word, thus rendered, signifies the fruit of the carob-tree, which grows in Eastern countries, and even in the southern parts of Europe. The fruit of this tree was used for swine, and sometimes even poor people subsisted on it. The tree produces pods, with a fruit somewhat like beans. || Jlnd no man gave unto him,; but no one permitted him. The master to whom he had hired himself would, of course, engage to furnish him food. But the representation is, that he had such poor fare, and so scanty a portion even of that, that he longed to partake of the swine's food, but was not allowed. The swine's food was, probably, that which was measured out to them at certain hours of the day, in addition to their feeding themselves in the fields. 88 LUKE. have bread enough and to spare, and I perish with hunger ! 18 I will arise and go to my father, and will say unto him, Father, I have sinned against Heaven, and before thee, 19 And am no more worthy to be called thy son : make me as one of thy hired servants. 20 And he arose, and came *o his father. But when he was et a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21 And the son said unto him. Father, I have sinned against Heaven, and in thy sight, and am no more worthy to be called thy son. 22 But the father said to his servants. Bring forth the best robe, and put it on him ; and put a ring on his hand, and shoes on his feet : 23 And bring hither the fat- 18. Against Heaven; against God. 22, 23. Bring forth the best robe, &c. The father directed that he should be dressed in a manner be- coming a most joyous occasion, and that a suitable entertainment should be prepared. He thus manifested the joy which he himself felt, and gave his son an assurance that he was re- ceived, not as a servant, but as a son. jl The fitted calf. An article of food peculiarly esteemed in the East. 11 Merry ; joyful. 24. Drad; as to filial duty. H 7* filive again ; is recovered to a sense of duty. 11 He teas lost, and is found. The same idea is here expressed as ia the preceding words. A child, pursuinfif such a course as the prodi- j^al son had, might as well, so far as filial love and duty are concerned, during the time of his misconduct, be ted calf, and kill it ; and let us eat, and be merry : 24 For this my son was dead, and is alive again ; he was lost, and is found. And they began to be merry. 25 Now his elder son was in the field : and as he came and drew nigh to the house, he heard music and dancing. 26 And he called one of the servants and asked what these things meant. 27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. 28 And he was angry, and would not go in ; therefore came his father out, and entreated him. 29 And he, answering, said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy wholly lost or dead ; but when he should repent of his course, and act in accordance with filial love and duty, he would be no longer lost, hMifovnd ; no longer dead, but alive. 25. Music and dancing. A usual accompaniment of festivity in the East. 29. Lo, these many years, &c. The elder son justified his anger at the welcome reception given to the prodigal, by asserting his own long- continued filial obedience, and by complaining that, notwithstanding his upright conduct, his father had not manifested, on any occasion, so much joy in respect to him, as he was now manifesting in respect to this disobe- dient, wasteful child. 1| ^ hid. As compared with a. fitted caf, the men- tion of a kid was an imputation of neglect towards himself, and of whol CHAPTER XVL 89 commandment ; and yet thou never gavest me a kid, that I might make merry with my friends : 30 Bat as soon as this thy son was come, which hath de- voured thy living with harlots, thou hast killed for him the fatted calf 31 And he said unto him, Son, thou art ever with me ; and all that I have is thine. 32 It was meet that we should ly unjustifiable regard for the younger son. 31. Son, &c. The father reminded him, that there was a great difference between his case and that of his brother. He had always been at home, and there had occurred no oc- casion for any such special joy ; and, besides, he was enjoying, jointly with himself, the whole estate. He had not, then, been neglected, but had been continually honored ; lie had no cause for complaint. And the joy manifested at the return of his brother would not detract from his happiness, or from the esteem in which he had been held ; while yet, in view of the sad circumstances from which his brother had been rescued, there was a special propriety in the demonstra- tions of joy. Thus, in applying the parable, even if the Pharisees had been the obedient and righteous ones they professed to be, they could not be justified for exercising the spirit v/hich they had exhibited towards the penitent sinners. But as every one would see how unreasonable was the elder son's conduct, how unkind, selfish, arrogant was his temper, so no one could fail to see that the mur- mu rings of the Pharisees, even if their views of themselves had been right, too plainly indicated an unkind, selfisli, and arrogant temper. The Saviour did not intend, by comparing them to the elder son, to allow that they had always been righteous ; but takino- them on their own ground, make merry, and be glad : for this thy brother was dead, and is alive again ; and was lost, and is found. CHAPTER XVI. AND he said also unto his disciples. There was a cer- tain rich man which had a stew- ard ; and the same was accused unto him that he had wasted his goods. 2 And he called him, and said reasoning with them according to their own pretensions, he meant, by comparing them to the elder son, to bring out distinctly to view the utter unreasonableness of their murmuring at him for receiving sinners, and be- ing on intimate terms with them. Remark. The representation giv- en of the prodigal son shows several particulars as to the nature of true REPENTANCE. 1. He was deeply af- fected by a view of his unhappy con- dition, vs. 16, ]7. 2. He was deeply sensible of his guilt. V. 18. 3. He was ready to make most humble acknowledgments, vs. 18, 19. 4. He felt that he had no claim on his father's kindness, and that the lowest station in his father's family was above his deserts, v. 19. 5. In this temper of mind he sur- rendered himself to his father, sub- mitting the whole case to his father's wisdom. Such are the feelings and the con- duct of a penitent sinner towards God. Learn, too, 1. How ready is God to welcome a repenting sinner ! v. 20. 2. How joyful an event is the re turn to God of a wandering sinner ! CHAPTER XVI. 1. ^nd he said also, &-c. Another parable follows, the design of which appears to have been to show the 90 LUKE. unto him, How is it that I hear this of thee? give an account of thy stewardship : for thou nmyest be no longer steward. 3 Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship : I can- not dig ; to beg I am ashamed. 4 I am resolved what to do, that when I am put out of the stewardship, they may receive me into their houses. 5 So he called every one of his lord's debtors unto him, and right use of temporal blessings, or the wisdom of so using our temporal bless- ings as to secure our eternal welfare. For this purpose, a person is introduced who was expecting to be dismissed from his employer's service, and who shrewdly secured to himself the favor of those with whom he had had deal- ings, and thus provided for himself a home when he should be in destitute circumstances. \\ A steward. The office of a steward was a very im- portant one in wealthy families of the East. He had authority over the servants, and had the general man- agement of affairs. The steward was sometimes one of the servants, who, for his faithfulness, had been thus pro- moted, and sometimes a free person. (I Wasted his goods ; squandered his property. 3. Dig. Under this term may here be included any hard and servile labor, 4. They may receive me; some per- sons may receive me. 5. So he called, &c. Having charge of his employer's pecuniary ac- counts, he determined, by a reduction of the bills against the debtors, to place the debtors under obligations to himself, and thus to secure their fa- vor and their kind offices when he should be thrown into distress. G. Measures. The particular meas- ure here mentioned was the Hebrew hath, containing between seven and said unto the first, How much owest thou unto my lord ? 6 And he said, A hundred measures of oil. And he said unto him. Take thy bill, and sit down quickly, and write fifty. 7 Then said he to another, And how much owest thou? And he said, A hundred meas- ures of wheat. And he said unto him. Take thy bill, and write fourscore. 8 And the lord commended the unjust steward, because he had done wisely : for the chil- nine gallons. |1 Write fifty ; write a new bill, and, instead of a hundred baths, write only fifty. Thus he fa- vored the debtor. 7. Measures. The particular meas- ure here meant, being a dry measure, was the Hebrew cor, containing about fourteen bushels. 8. The lord; the employer of the steward. || Commended — because he had done wisely. He saw and praised the shrewdness of his steward, while, of course, he would be indignant at his fraudulent manner of proceeding. The steward showed a sagacity in promoting his own interests, which was adapted to excite commendation, but which ought to have been more honestly directed. In the thefts and dishonest practices of men, we are sometimes struck with admiration at the cunning and shrewdness which are displayed, j] For the children of this world, &c. A remark made by our Saviour in commencing the applica- tion of the parable, flie, children of this world are those whose thoughts and aims have entire respect to the present world. The children of light, on the contrary, are those in whom divine knowledge dwells, and who are seeking the bliss of heaven. The former are iciser, that is, more saga- cious, in accomplishing their objects, than the latter in endeavoring to at- tain theirs. II In their generation f in CHAPTER XVI. 91 dreii of this world are in their generation wiser than the chil- dren of light. 9 And I say unto you, Make to yourselves friends of the mam- mon of unrighteousness; that when ye fail, they may receive you into everlasting habitations. 10 He that is faithful in that their dealings with the people of their day ; or, as we briefly say, in their day. 9. Make to yourselves friends of the mammon of unrighteousness. The word of here signifies hy ; make to yourselves friends by the mammon, &c. Mammon means wealth. See on Matt. 6: 24. Wealth is here called icealth of unrighteousness, because it is so often acquired by unrighteous means. The Saviour did not here give advice respecting wealth which was known to have been acquired in an unrighteous way ; but respecting wealth in general, which (as he con- veys the hint) is so often obtained in an unjust manner that the epithet unrighteous is too often applicable to it. This epithet was a very natural one in connection with the parable he had just spoken. The advice of the Saviour is, that, by a proper use of wealth, we should secure to our- selves friends against a time of need ; that is, by using it in obedience to God's will, for relieving the desti- tute and contributing to their wants, we should secure his favor. Com- pare Mark 10 : 21. Luke 14 : 12—14. II fVhen ye fail ; when ye cease to live. II They may receive you, &c. In a vivid way of representation, those who have been relieved by the bounty of the rich, and who have gone before them into heaven, are exhibited as in the attitude of welcoming them into heaven, the everlasting abode ; thus requiting the favors which the rich and benevo- lent showed them on earth; just as we often speak of our pious friends, who have died, as giving us, at our death, a welcome reception into heaven. which is least, is faithful also in much; and he that is unjust in the least, is unjust also in much. 11 If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches ? 12 And if ye have not been faithful in that which is another The expression They may receive you may also be explained by refer- ence to a Hebrew mode of speaking, by which those words are equivalent to these — Ye may be received. The Bible frequently teaches, that, by a kind and charitable use of this world's goods, we may testify our love to the Saviour, and our obedience to him, and may secure his approbation in respect to eternal life. See Matt. 25 : 34—40. 1 Tim. 6 : ] 7—19. 10. He that is faithful, &c. Those who possess wealth are cautioned, in the preceding verses, to make a prop- er use of it, because, as is now ex- pressed in this verse, if a person is found faithful in a small trust, there is reason to believe he would be faith- ful in a larger one ; and, if he be fraudulent and unfaithful in a small trust, there is reason to believe he would also be unfaithful if a larger trust should be committed to him. II That which is least; a very small trust. 11. The principle declared in the preceding verse is now directly ap- plied. The unrighteous mammon; the wealth of this world, so called, as in v. 9, because it is so often obtained by unrighteous means. || The true riches; the real, genuine good of heaven. If you have abused earthly riches, who would think of commit- ting to you the heavenly treasure ? 12. And if, &c. And, if a person has proved himself unfaithful as a steward, in managing another man's affairs, who would be encouraged to settle on him an estate to be his own ? This verse contemplates men as be- ing stewards of God, having received from him a certain trust, to be man- 99 LUKE. man's, jvho shall give you that which is your own ? 13 No servant 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 cannot serve God and mammon. 14 And the Pharisees also, who were covetous, heard all aged according to the directions which God has communicated. Now, if they are unfaithful in respect to what has been merely entrusted to them 'for a temporary use, as God's agents, surely they cannot expect, after the earthly trust has expired, to receive for their own, and for perma- nent possession, the honors of heav- en. II IV/iich is another man's; that which belongs to another, whether it be man or God that is spoken of. II tVho shall give, &c. A strong way of expressing negation : JVo one will give, or. Who would think of giving ? II Your axon ? Heaven is in this verse expressed by the words your own, be- cause it is a permanent condition, not exposed to the fluctuations which are incident to living on another per- son's estate, from which the occu- pant may be displaced at the proprie- tor's will. As, on earth, the difference between a steward and a proprietor is manifest in respect of permanency, and the proprietor's permanency of possession would be expressed by calling the estate his oicn, and the steward's temporary occupancy by calling the estate another's, so the en- during bliss of heaven is expressed by calling it our own, while the fact that our earthly possession is a tem- porary one, shows that the right of ownership belongs to another, and that we are merely stewards of God, 13. JVo servant, &c. Having shown the need of employing earthly treasures in such a manner as to be found faithful to God, and as to be admitted to the greater trusts and honors of heaven, the Saviour dis- these things, and they derided him. 15 And he said unto them, Ye are they which justify your- selves before men ; but ' God knoweth your hearts : for that which is highly esteemed among men, is abomination in the sight of God. 16 The law and the prophets tinctly declared that the interests of the present world must be held as subordinate to the interests of God and heaven, — else we shall fail of heaven. See on Matt. 6 : 24. Caution. Let no one think that only to rich men are applicable .the instructions of Jesus respecting a proper use of what pertains to the present world ; for who is there that is not in danger of inordinately loving the treasures and the joys of earth, and of abusing even the little which God may have intrusted to his care ? Let us all bear in mind, each for him- self, that we are the Lord's stewards, and that he will call us to an account. May we be found to have been faith- ful in our earthly trust, and be wel- comed to the heavenly mansion ! 15. Justify yourselves ; make a show of being righteous. Compare Matt. 6 : 2, 5, 16. 1| Highly esteemed among men — abomination in the sight of God. A saying which must be un- derstood with reference to the pre- tended piety of the Pharisees, for which they were, by many, held in high estimation. But God saw through the disguise, and held them in abhorrence. The Saviour dis- tinctly declared that, however fair was their exterior, their hearts were corrupt. Thus they afforded a com- plete proof of the sentiment that God sees not as man sees .: that man may highly extol, while God thoroughly loathes. See Matt. 23: 27, 28. 1 Sam. 1G:7. 16. TJte laio and the prophets, &c. CHAPTER XVI. 93 wei-e until John : since that time the kingdom of God is preached, and every man presseth into it. 17 And it is easier for heaven aid earth to pass, than one tittle of the law to fail. 18 Whosoever putteth away his wife, and marrieth another, committeth adultery ; and who- soever marrieth her that is put away from Aer husband, com- mitteth adultery. 19 There was a certain rich man, which was clothed in pur- See Matt. 11: 13. II Tlie kingdom, &.C. See Matt. 11 : 12. 17. See Matt. 5 : 18. 18. See Matt. 5 : 32. _ 19. There was a certain rich man, &c. A parable now follows, which was happily adapted to impress the sentiments that Jesus had already de- livered respecting the use of earthly treasures, vs. 9 — 12. He had taught that earthly treasures should be re- garded as a trust committed to men by the Lord ; that they ought to be employed not so much in personal aggrandizement and gratification as in relieving the wants, and promoting the welfare, of others. Such a use of them, proceeding from a sincere love to God and to man, would enable their possessor to render a satisfacto- ry account, and would be followed by admission to the unfailing happiness of heaven. Jesus now gives a de- scription of a wealthy man, who was intent on his own gratification, and neglected the poor and distressed. He shows the future state of such a man ; and, in contrast vvith it, in or- der to teach how unsuitable is a su- preme devotion to wealth and present comfort, he represents the poor man, who had been overlooked, as received into heaven. The affecting contrast between the two cases was happily adapted to show the supreme im- portance of heaven, the vanity of pie and fine linen, and fared sumptuously every day : 20 And there was a certain beggar, named Lazarus, which was laid at his gate, full of sores, 21 And desiring to be fed with the crumbs which fell from the rich man's table : moreover, the dogs came and licked his sores. 22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom. The rich man also died, and was buried : earthly prosperity as our chief por- tion, and the proper use of earthly riches. || Purple and fine linen. Gar- ments of purple, and of fine cot- ton and linen, were indications of wealth. 20. Beggar. The original word means simply a poor man. 21. This verse and the preceding show the extreme poverty of Lazarus. The rich man is not represented as abusing him, as refusing to let him remain at his gate, or to give him the scraps from his table ; but he showed him no special attention, and took no particular interest in his welfare, though the Jews were required by their law thus-.to do. See Deut. 15: 7, 8. Is. 58 : 7. Prov. 3 : 27. 22. Into Jlhraharns bosom. The bliss of heaven is represented by a banquet, at which were the worthie3 of the Jewish nation. The guests at a banquet reclined on couches ; and, when not engaged in eating, one could lay his head on the breast of the person next him, for conversation To be placed next to a distinguished guest, was a signal honor. Laza- rus is here described as having the signal honor of being placed next to Abraham. Tlie idea is, he was re- ceived into the happiness of the righteous. || Was buried. This cir- cumstance was probably added, in or- der to show that the rich man was H LUKE. 23 And in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried, and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue : for I am tormented in this flame. 25 But Abraham said, Son, remember that thou in thy life- time receivedst thy good things, and likewise Lazarus evil things : but now he is comforted, and thou art tormented. 26 And besides all this, be- tween us and you there is a great gulf fixed : so that they which would pass from hence to you, cannot; neither can they pass to us, that would come from thence. honored by his fellow-men in death, as well as in life. 23. In hell — being in torments ; in that part of the world of spirits where the wicked are subjected to punishment. 26, JVould pass ; desire to pass. 27, 28. Send him to my father's house, &c. So indescribably wretch- ed did the man feel his situation to be, that he could not bear to think of any relatives coming into it. || Tes- tify unto them; warn them by my fate to pursue a different course. 29. Moses and the prophets; the sacred Scriptures. See Matt. 11 : 13. 31. If they hear not, &c. If their minds are so intent on the present world that they will not hearken to the Scriptures, they would not listen, should one rise from the dead. Alas ! liow true was tliis saying in respect to the Pharisees and the great body of the Jews. After Jesus had been raised up from the dead, they still sti- 27 Then he said, I pray thee therefore, father, that thou wouldest send him to my fa- ther's house : 28 For I have five brethren ; that he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him, They have Moses and the proph- ets ; let them hear them. 30 And he said, Nay, father Abraham : but if one went unto them from the dead, they will repent. 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. CHAPTER XVIL THEN said he unto the dis- ciples, It is impossible but fled conviction, and still persisted in sin. Reflections. 1. Let us cultivate an indifference to the wealth and honors of this world. They do not confer real worth of character, and they may be followed by everlasting misery and contempt. 2. Are we poor ? Let us be sub- missive to the divine will, and con- tented, and mainly anxious to obtain the glory and bliss of heaven. 3. The happy state of the righte- ous, and the miserable state of the wicked, beyond the grave, will not come to an end. v. 26. 4. We have all the requisite means for attaining eternal life. If they should be miraculously increased, we could not be sure that they would be more efficacious. Let us rightly use the advantages which God has be- stowed, and lay hold on eternal life, CHAPTER XVIL 1 , 2. Compare Matt. 18 • 6, 7. CHAPTER XVII. 95 that oflences will come : but woe unto him through whom they come ! 2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. 3 Take heed to yourselves : If thy brother trespass against thee, rebuke him ; and if he re- pent, forgive him. 4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent ; thou shalt forgive him. 5 And the apostles said unto the Lord, Increase our faith. 6 And the Lord said, If ye 3,4. Compare Matt. 18 : 15, 21, 22. 5. Increase our faith. In Matt. 17: 14 — 21, it is related that the disciples were unable to heal a certain person. Jesus informed them that their ina- bility resulted from their unbelief, and, by a forcible illustration, showed them the efficacy of strong faith. On that occasion, or on a similar one, this request might have been made. 6. Compare Matt. 17 : 20. Syca- minC'tree. The same as in 19 : 4 is called a sycamore-tree. It has a re- semblance to the mulberry in its leaves, while its fruit is similar, in ap- pearance, to the fig. It is frequent in the level parts of Palestine. 7. But which of you, &c. This verse is not connected in sense with the preceding. It introduces another important sentiment of our Lord, pre- served according to Luke's manner, without special regard to the connec- tion. Our Lord, as appears from Matt. 19 : 27— 29, had informed his disciples that distinguished bliss would be awarded to them hereafter as a result of their laboring in his service. had faith as a grain of mustard- seed, ye might say unto this syca- mine tree, Be thou plucked up by the root, and be thou planted in the sea ; and it should obey you. 7 But which of you having a servant ploughing, or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? 8 And will not rather say unto him, Make ready where- with I may sup, and gird thyself, and serve me, till I have eaten and drunken ; and afterward thou shalt eat and drink ? 9 Doth he thank that servant, because he did the things that were commanded him ? I trow not. Perhaps he found it necessary to cau- tion them against an undue estimate of their services, and to impress distinct- ly on them, after those remarks, their duty to cherish a spirit of unwearied devotion to his service, and of deep humility in regard to their deserts. The illustration which has been here preserved by Luke was happily adapt- ed to produce such an effect. The amount of it is this : A servant must hold himself ready continually to serve his master; having performed a certain piece of work, he must not calculate on refreshing himself at once, but must still wait on his mas- ter, and afterwards partake of re- freshment. Still further, after con- tinued and unwearied attention to the duties appointed him, he must not con- sider himself as entitled to the thanks of his master, as though he had con- ferred favors, or imposed obligations on his master. He ought to cherish an humble opinion of his services, and regard himself as having performed no more than mere duty. 8. Gird thyself. See on 12 : 37. 9. Trow. This is an old word, meaning think. m LUKE. 10 So likewise ye, when ye shall have done all those things which are commanded you, say. We are unprofitable servants : we have done that which was our duty to do. 11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Sa- maria and Galilee. 12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: 13 And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14 And when he saw them, he said unto them. Go show yourselves unto the priests. And 10. JVe are unprofitable servants. This language is to be understood as we understand a friend who has done us a favor, to whom we say, I am much obliged to you, and who rejoins by saying, A''ot at all ; you are under no obligations to me. It is the language of modesty and hu- mility, refusing to put a high esti- mate on any services which we may have rendered. The Saviour thus enjoined the cultivation of an humble spirit, which will not, for a moment, think of having conferred a favor on God, or of having imposed on him the slightest obligation to reward us. Afler all we can do, we never can pass beyond the limit of duty ; we never can merit the divine favor by performing any extra services. But it becomes us, in all humility, to ac- knowledge that we have no claim on the favor of God. Reflection. How contrary to the spirit of the gospel is self- valua- tion ! Compare Luke 18 : 9 — 14. 12. Jls lie entered, &c. ; as he was about entering. The leprous men it came to pass, that, as they went, they were cleansed. 15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, 16 And fell down on his face at his feet, giving him thanks: and he was a Samaritan. 17 And Jesus, answering, said, Were there not ten cleansed ? but where are the nine ? 18 There are not found that returned to give glory to God, save this stranger. 19 And he said unto him, Arise, go thy way : thy faith hath made thee whole. 20 And when he was de- manded of the Pharisees, when were not in the village, but in the vicinity of it. Lepers were not al- lowed to remain in society, while dis- eased. See Lev. 13 : 46. || Stood afar off. The touch of a leprous per- son communicated ceremonial un- cleanness. 14. Skoic yourselves unto the priests. This direction contained in it an as- surance that they should soon be healed. Lepers, when healed, were directed to go to the priest for exami- nation, and for making the prescribed offering. See on Matt. 8 : 2—4. 19. Thy faith, &c. Compare Matt 9 : 22. How touching to the beholders must have been the gratitude of this Samaritan, contrasted with the con- duct of the Jewish lepers ! And how strong claims has the Saviour on our gratitude ! 20. Demanded ; inquired. || The kingdom of God; the reign of the Messiah, understood, doubtless, by the Pharisees, as a glorious temporal reign. See Matt. 3:2. In the Sa- viour's reply, which immediately fol- lows, this expression is used with the meaning which the Jews ought to CHAPTER XVIJ. 97 the kingdom of God should come, he answered them and said, The kingdom of God Cometh not with observation. 21 Neither shall they say, Lo here ! or, Lo there ! for be- hold, the kingdom of God is within you. 22 And he said unto the dis- ciples, The days will come, ivhen ye shall desire to see one of the days of the Son of man, and ye shall not see it. 23 And they shall say to you. See here! or, See there! go not after them, nor follow them. 24 For as the lightning that lighteneth out of the one part under heaven, shineth unto the other par^ under heaven; so shall also the Son of man be in his day. 25 But first must he suffer have attached to it, namely, the do- minion of God in the hearts of men, the establishment of the holy princi- ples of religion. || With observation ; with outward show, in such a man- ner as to be obvious to the sight. 21. JVeither shall they say, &c. It will not be introduced by any public announcement that in this place, or in that, the Messiah is coming forth. See on Matt. 24 : 26. || Is within you. It is an internal, spiritual reign. Expect not, then, outward show, as manifesting where and when this reign is commenced. 22. He said unto the disciples. As the establishment of his cause had been spoken of, Jesus made known to his disciples various events which would be connected with it. He led them to expect that he should be away from them, and that they would encounter times of great suffering; that he should afterwards appear for the vindication of his cause, and that signal vengeance would be taken on his adversaries. || The days of the vor,. 11. \) many things, and be rejected of this generation. 26 And as it was in the days of Noe, so shall it be also in the days of the Son of man. 27 They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and de- stroyed them all. 28 Likewise also as it was in the days of Lot : they did eat, they drank, they bought, they sold, they planted, they builded ; 29 But the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all : 30 Even thus shall it be in the day when the Son of man is revealed. "Son of man ; the time when you en- joyed the presence and instructions of me, the Messiah. He would be absent from them, and they would deeply feel the need of his presence. 23, 24. Compare Matt. 24 : 26, 27. 25. But first, &c. The events which Jesus had just predicted were to occur some time afterwards. Pre- viously to their occurrence, Jesus would be publicly rejected. 26, 27. The days of the Son of man; the time when the Messiah shall come to vindicate his cause and to confound his foes. Compare Matt, 24 : 37, 38. 28, 29. Lot — Sodom. See Gen. 19: 14. 30. Even thus shall it be, &c. As there was, in the days of Noah and in the days of Lot, a general disregard of the divine warnings, a general dis- belief as to the impending calami- ties, so will it be when the Messiah will be about to appear for inflict- ing punishment on his adversaries. II Is revealed ; shall make his appear ance 98 LUKE. 31 In that day, he which shall be upon the house-top, and his stuff in the house, let him not come doAvn to take it away : and he that is in the field, let him likewise not re- turn back. 32 Remember Lot's wife. 33 Whosoever shall seek to save his life, shall lose it ; and whosoever shall lose his life, shall preserve it. 34 I tell you, in that night there shall be two men in one bed ; the one shall be taken, and the other shall be left. 35 Two women shall be grind- 31. Compare Matt. 24 : 16—18. 32. Lot's wife. See Gen. 19 : 26. The wife of Lot did not hasten from the danger as she had been warned. So the times of danger, of which Jesus was warning, would not admit of any person's delaying his escape ; he must at once, without hinderance, flee to a place of safety, else he would fall in the general calamity. 33. Whosoever, &c. This common saying, which occurs elsewhere with the addition of a few words in refer- ence to the life hereafter (see Matt. 10: 39), seems here to be applied to the preservation of natural life. As Lot's wife, through an ill-judged con- cern about the conveniences of this world and the delay occasioned by that concern, lost her life, so a person who should not be willing at once to abandon whatever articles of his might be in the house, or in the city (see V. 31), and out of regard to them should delay his flight, would, in all probability, lose his life. While he who should disregard such things, and should incur the loss of what might be very needful for his con- venience, and should therefore hasten his escape, — he is the one that would save his life. The times would be exceedingly perilous ; and no regard ought to be paid to the conveniences ing together; the one shall be taken, and the other left. 36 Two men shall be in the field; the one shall be taken, and the other left. 37 And they answered and said unto him, Where, Lord? And he said unto them. Where- soever the body 25, thither will the eagles be gathered together. CHAPTER XVIIL AND he spake a parable unto them to this end, that men ought always to pray, and not to faint ; 2 Saying, There was in a of this world, if a person meant to escape with his life. 34_36. Compare Matt. 24: 40, 41. In that night. The darkness of night is used as an emblem of dis- tress, of most dangerous times. || In one bed ; rather, on one couch, sitting or reclining together. 37. Where, Lord P A question prompted by curiosity, and not neces- sary, for any practical purposes, to be immediately answered, as time would sufficiently soon furnish an answer. Hence the Saviour gave no direct re- ply to it, but made a remark, inti- mating that as surely as a bird of prey would find a dead body , so surely would the agents of divine vengeance find the objects to be destroyed. || Ea- gles. See on Matt. 24 : 28. CHAPTER XVni. 1. A parable is now introduced, designed to encourage constancy and importunity in prayer. The disciples would, ere long, be persecuted and oppressed by the Jews. But they j?:iust not cease to pray earnestly to God for deliverance from their ca- lamities, though deliverance should seem to be delayed. The time would certainly come, when God would rescue them, and overthrow their ad- versaries. They ought to repose im- CHAPTER XVm. m city a judge, which feared not God, neither regarded man. 3 And there was a widow in that city ; and she came unto him, saying, Avenge me of mine adversary. 4 And he would not for a while : but afterward he said within himself. Though I fear not God, nor regard man ; 5 Yet, because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. 6 And the Lord said, Hear what the unjust judge saith. 7 And shall not God avenge plicit faith in God , that he would not neglect them. 3. Avenge, &c. ; do me justice, de- fend me. 7. And shall not God; who is a jiist and merciful ruler. |1 Avenge his own elect? rescue from oppres- sion those who are his chosen friends.'* II Though he bear long with them ; though he delay in respect to them. How strong is the argument here presented for cherishing an unwaver- ing confidence in God ! If an unjust judwe can be prevailed on by the im- portunity of a person for whom he cures not at all, will not God listen to the entreaties of those whom he re- gards as his special friends .'' Com- pare 11: 5—13. 8. When the Son of mancoineth ; to defend his cause and people, and to destroy his adversaries, that is, the Jewish nation. See Matt. 24 : 29, 30. 11 Shall he find faith on the earth ? The word translated earth often means, in a more restricted sense, the land. Here the country of the Jews is meant. Faith here means confidence in God and the Messiah in respect to the deliverance of the Sa- viour's followers from the persecu- tions of the Jews. The amount of the question is. Shall he find this confi- dence to which I have been urging his own elect, which cry day and night unto him, though he bear long with them 1 8 I tell you that he will avenge them speedily. Never- theless, when the Son of man cometh, shall he find faith on the earth ? 9 And he spake this parable unto certain which trusted in themselves that they were righte- ous, and despised others : 10 Two men went up into the temple to pray ; the one a Pharisee, and the other a publi- can. 11 The Pharisee stood and you .-• Shall he find those who will be reposing an implicit confidence in the pov/er and goodness of God, as the Being who will hear prayer and rescue his people .? It is implied, that there would be in the country of the Jews extremely few that would pos- sess this faith. The great body of the nation would be in unbelief; and many, who had made fair promises, would desert the Saviour's cause. Reflection. Christ will come again to welcome his people to heaven. Will he find us reposing a full confidence in all his declarations, and exercising a devout reliance on his goodness and power, in respect to our salvation 1 He will come to each of us at our death. Let us seek to be waiting /or him, and trusting in him. We have great encouragement to " pray without ceasing." 1 Thess. 5 : 17. Col. 4: 2. Luke 11 : 5—13. Matt. 15:21—28. 9. Another parable is here intro- duced, designed to show that prayer must be offered in humilitj^, in order to be acceptable to God. Unto cer- tain; respecting certain persons. 11, 12. Compare Matt. 6:5, ^Q. 23 : 23. J 00 LUKE. prayed thus with himself, God, I thank thee, that I am not as other men «re, extortioners, un- just, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I pos- sess. 13 And the publican, stand- ing afar off, would not lift up so much as Ids eyes unto heaven, but smote upon his breast, say- ing, God be merciful to me a sinner. 14 I tell you. This man went down to his house justified rath- er than the other : for every one that exalteth himself shall be abased ; and he that humbleth himself shall be exalted. 15 And they brought unto him also infants, that he would touch them : but when his dis- ciples saw it, they rebuked them. 16 But Jesus called them un- to him, and said. Suffer little children to come unto me, and forbid them not : for of such is the kingdom of God. 17 Verily, I say unto you, Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein. 18 And a certain ruler asked him, saying. Good Master, what shall I do to inherit eternal life? 19 And Jesus said unto him. Why callest thou me good 1 none is good, save one, tliat is God. 14. Justified; approved as being pious, accepted. This man, the pub- lican, rather than the Pharisee, was approved ; not that the Pharisee was 20 Thou knowest the com mandments, Do not commit adultery. Do not kill. Do not steal, Do not bear false wit- ness. Honor thy father and thy mother. 21 And he said. All these have I kept from my youth up. 22 Now, when Jesus heard these things, he said unto him, Yet lackest thou one thing : sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven : and come, follow me. 23 And when he heard this, he was very sorrowful : for he was very rich. 24 And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God! 25 For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. 26 And they that heard it, said, Who then can be saved ? 27 And he said, The things which are impossible with men, are possible with God. 28 Then Peter said, Lo, we have left all, and followed thee. 29 And he said unto them, Verily, I say unto you. There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, 30 Who shall not receive Fof in any degree pleasing to God every one, &c. See 14 : 11. 15, 17. Compare Matt. 19 : 13, 14 18—30. See Matt. 19: IC— 30. CHAPTER XIX. 101 Tianifold more in this present time, and in the world to come life everlasting. 31 Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accom- plished. 32 For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreat- ed, and spitted on ; 33 And they shall scourge him, and put him to death : and the third day he shall rise again. 34 And they understood none of these things : and this saying was hid from them, nei- ther knew they the things which were spoken. 35 And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way-side begging ; 36 And hearing the multitude pass by, he asked what it meant. 37 And they told him, that Jesus of Nazareth passeth by. 3S And he cried, saying, Je- sus, thou son of David, have mercy on me. 31—34. See Matthew 20 : 17—19. Compare also Luke 9 : 43 — 45. 35—43. Compare Matt. 20 : 29— 34. Mark 10: 46—52. CHAPTER XIX. 2. Chief among the publicans ; a chief publican. He was not one of the inferior collectors, but one who employed collectors under him. See Introductory Explanations, in the first volume, page xvii. In the con- quered provinces, generally, of the 9* 39 And they which went be- fore rebuked him, that he should hold his peace : but he cried so much the more. Thou son of David, have mercy on me. 40 And Jesus stood and com- manded him to be brought unto him : and when he was come near, he asked him, 41 Saying, What wilt thou that I shall do unto thee 1 And he said. Lord, that I may re- ceive my sight. 42 And Jesus said unto him, Receive thy sight : thy faith hath saved thee. 43 And immediately he re- ceived his sight, and followed him, glorifying God : and all the people, when they saw it, gave praise unto God. CHAPTER XIX. AND Jesus entered and passed through Jericho. 2 And behold, there was a man named Zaccheus, which was the chief among the publi- cans, and he was rich. 3 And he sought to see Je- sus who he was ; and could not for the press, because he was little of stature. Roman empire, Roman knights were appointed chief publicans, but an ex- ception was made in respect to the Jews. The management of the rev- enues was committed to the Jews themselves. Those Jews who ob- tained the management of these af- fairs were regarded as holding a very considerable civil rank, though the nature of the office made even them subject to the ill-will of the nation. 3. The press ; the crowd of peo« pie. 102 LUKE. 4 And he ran before, and climbed up into a sycamore-tree to see him ; for he was to pass that way. 5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zac- cheus, make haste, and come down : for to-day I must abide at thy house. 6 And he made haste, and came down, and received him joyfully. 7 And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. 8 And Zaccheus stood, and said unto the Lord ; Behold, 4. Sycamore-tree. See on 17 : 6. 7. A sinner. See on 15 : 1. 8. / give. The present is here used for the future, / will give. 1] Taken by false accusation. The idea is, if I have defrauded. || Re- store ; will restore, I resolve to pay back. II Four-fold. According to Ex. 22 : 4, 7, a restitution of double the amount would have satisfied the law. But Zaccheus meant to show the willingness of his heart to make most ample restitution. Thus Zaccheus declared his serious intention of lead- ing a life of piety. The account here given is very brief. Probably, after arriving at the house of Zaccheus, Jesus had much conversation with him of a religious nature, and the conversation had a salutary effect. Under the influence of the Saviour's instructions, he made the declarations here recorded. How different the result, in this instance, from that in the case of the young man mentioned in the preceding chapter ! vs. 18 — 23. 9. To this house ; this family. || A son of Abraham; not only a descend- ant of Abraham, but one similar to Abraham, having traits of character Lord, the half of my goods I give to the poor ; and if I have taken any thing from any man by false accusation, I restore Am four-fold. 9 And Jesus said unto him, This day is salvation come to this house, forasmuch as he also is a son of Abraham. 10 For the Son of man is come to seek and to save that which was lost. 11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately ap- pear. like Abraham's. Compare John 8 : 39. 10. To seek and to save, &c. Thus to Zaccheus was given the blessing, for bestowing which on guilty and lost men Jesus came into the world. Zaccheus needed to be sought and to be saved, and salvation was bestowed on him. 1 1 . That the kingdom of God should immediately appear. The disciples were now on their way to Jerusalem, and were expecting to attend the fes- tival of the passover. Under the in- fluence of their earthly views re- specting the Messiah's reign, they indulged the hope that, when he should arrive at Jerusalem, the capi- tal of the country, and thronged at that festival with multitudes of the Jews, he would assert his royal pre- rogatives, commence his reign, ele- vate his personal friends to dignity, rescue the nation from their subju- gated state, and inflict judgments on their foes. Now these earthly views Jesus wished, in a kind manner, to correct, and to Avithdraw their thoughts from expecting any display of worldly authority. He wished to lead them to this point, namely, that CHAPTER XIX. 103 12 He said therefore, A cer- tain nobleman went into a far country to receive for himself a kingdom, and to return. 13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. hereafter, not now, — in another state, not in this, — the dignity to be enjoyed by the Messiah's friends vi^ould be bestowed, and the judgments which he would inflict would be endured. Besides, even the people who might have been expected to submit to his government on earth (namely, the Jews), he intimated, were cherishing a spirit of hostility to him, which would require that even they should be visited with his just indignation. For communicating this instruction, he spoke the parable which follows. The parable appears to exhibit these two thoughts : (1) That, at some in- definitely future time, the rewards and the punishments appropriate to the Messiah's reign would be distrib- uted ; and (2) that even the Jews, on account of their hostility to the Mes- siah, would fall under his displeasure. This displeasure was indeed to be, in part, manifested at the destruction of Jerusalem by the Roman army. See Matt. 24 : 15, 29, 30. And to this de- struction, as being a signal one in a series of judgments, the Saviour probably had some allusion, while his principal object was to speak of a final retribution, both to his friends and to his foes. 12. ^ certain nohleman ; a man of a noble family, one who had a just claim to the dignity which he was seeking. || ^ kingdom; authority over a kingdom, royal power. The circumstance here stated, that this man went away to another country in order to be invested with royal 15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16 Then came the first, say- ing, Lord, thy pound hath gained ten pounds. 17 And he said unto him. authority, was in accordance with a custom among the Jews. After they became subject to the Roman power, the principal ruler among them held authority "by permission of the Ro- man emperor. Accordingly, after the death of Herod the Great, Archelaus his son, whom he had by will ap-^ pointed his heir, went to Rome in or- der to be confirmed in the govern- ment of his country. 13. Servants; not domestic ser- vants, but persons in his employ and devoted to his interests, whom he in- tended to elevate to power. || Pounds ; a silver coin in the Saviour's time, equivalent, according to different ac- counts, to between fourteen and twenty dollars. || Occupy ; engage in business. 14. His citizens ; the people of his country, over whom he was seeking the royal power. || Sent a message after him ; sent ambassadors to the seat of supreme power, whither he himself was going. These ambassa- dors were to request, that his wishes might not be gratified. || fVe will not have, &c. ; we wish not to have, &c. The circumstance here represented was similar to what had actually taken place among the Jews. When Arche- laus went to Rome, as above men- tioned, the Jews sent to the Roman emperor fifty messengers to defeat his design. They did not, howev- er, succeed. See on Matthew 2: 22. 17. Authority over ten cities. A reward corresponding to his faithful 104 LUKE. Well, thou good servant: be- cause thou hast been faithful in a very little, have thou authority over ten cities. 18 And the second came, saying, Lord, thy pound hath gained five pounds. 19 And he said likewise to him. Be thou also over five cities. 20 And another came, saying, Lord, behold here is thy pound, which I have kept laid up in a napkin : 21 For I feared thee, because thou art an austere man : thou takest up that thou layedst not down, and reapest that thou didst not sow. 22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I ness in his master's service. Com- pare 16 : 10. 19. Over five cities. A correspond- ing reward. The king, having be- come established in the royal power, is represented as rewarding his faith- ful friends, by making them distin- guished officers in his kingdom, and conferring on them such a degree of power and dignity as corresponded with their proofs of capacity and dil- igence. 20—26. Compare Matt. 25: 24— 29. Thou takest up that thou layedst not down; thou takest what belongs to another — an accusation of injus- tice and oppression. 27. But those mine enemies, &c. Compare v. 14. In connection with a proper retribution to his friends, he doomed his avowed enemies to signal punishment. Thus, in applying the parable to the topic of conversation (v. 11), the dis- ciples ought not to expect such an laid not down, and -eaping that I did not sow : 23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25 (And they said unto him, Lord, he hath ten pounds.) 26 For I say unto you, that unto every one which hath, shall be given ; and from him that hath not, even that he hath shall be taken away from him. 27 But those mine enemies, which would not that I should reign over them, bring hither, and slay the7n before me. 28 And when he had thus spoken, he went before, ascend- ing up to Jerusalem. immediate (v. 11) display of the Mes- siah's regal authority as they had been anticipating — an immediate, speedy distribution of the rewards and punishments appropriate to his station. On the contrary, the Messi- ah was intending to go away (v. 12) from earth to heaven, and at some in- definitely future period to return in the exercise of his proper power. Meanwhile, his friends must labor in his service (v. 13), and endeavor to advance his interests, expecting to be called to an account. His enemies, too, would show their hostility (v. 14), and attempt to subvert his power; but in vain. In due time he would re- turn (v. 15), elevate to distinguished honors his faithful servants, reduce to shame the unfaithful, and consign to merited woe his avowed enemies. This coming of the Messiah to ad- minister rewards and punishments, is the same as is spoken of in Matt. 25 . 31—46. CHAPTER XIX. 105 29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, 30 Saying, Go ye into the village over against ?/om; in the which at your entering ye shall find a colt tied, whereon yet nev- er man sat: loose him, and bring him hither. 31 And if any man ask you. Why do ye loose him ? thus shall ye say unto him, Because the Lord hath need of him. 32 And they that were sent went their way, and found even as he had said unto them. 33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? 34 And they said. The Lord hath need of him. 35 And they brought him to Jesus : and they cast their gar- ments upon the colt, and they set Jesus thereon. 29—40. Compare Matt. 21 : 1—16. 37. Jit the descent of the monnt ; as he was beginning to descend. Tlie city of Jerusalem was then in full view. 38. Peace in heaven. Peace, in the Bible, often means prosperity, happi- ness. The idea, in this exclamation, was, May prosperity, or success, be appointed in heaven for the Messiah, that is, by Him who reigns in heaven. II Glory in the highest ; praise to Him who dwells on high ; or, praise be to God among the heavenly hosts. 40. The stones would immediately cry out. A strong method of ap- proving the joy which the disciples were manifesting, and of showing how perfectly reasonable it was that the Messiah should be attended with demonstrations of welcome. 36 And as he went, they spread their clothes in the way. 37 And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice, for all the mighty works that they had seen; 38 Saying, Blessed he the King that cometh in the name of the Lord : Peace in heaven, and glory in the highest. 39 And some of the Phari- sees from among the multitude said unto him, Master, rebuke thy disciples. 40 And he answered and said unto them, I tell you, that if these should hold their peace, the stones would immediately cry out. 41 And when he was come near, he beheld the city, and wept over it, 42 Saying, If thou hadst known, even thou, at least in 41. Wept over it; in anticipation of the doom which awaited the city. How affecting the picture ! Je- sus is surrounded with an admiring crowd, who rend the air with their shouts of joy. Yet he stops in view of the capital city, and weeps ! A king, accompanied by admiring and enthusiastic friends, yet in tears ! But he weeps not for himself; tlwugh he well knows, that in a few days these shouts of joy are to give place to the rancorous demands of enemies, that he be nailed to a cross like an impostor and a rebel ! 42. If thou hadst knmcn ; if thou hadst considered. || This thy day ; this time, so propitious for thee, hadst thou rightly regarded it. || Peace, 106 LUKE. this thy day, the things which belong unto thy peace ! but now they are hid from thine eyes. 43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 44 And shall lay thee even with the ground, and thy chil- dren within thee : and they shall not leave in thee one stone upon another : because thou knewest not the time of thy visitation. 45 And he went into the temple, and began to cast out them that sold therein, and them that bought, 46 Saying unto them, It is written, My house is the house of prayer, but ye have made it a den of thieves. 47 And he taught daily in the temple. But the chief priests, and the scribes, and the chief of the people sought to destroy him, 48 And could not find what they might do : for all the peo- happiness, welfare. The Saviour, overcome with emotion, here made an unfinished sentence ; meaning, proba- bly, If thou hadst duly considered the distinguished privileges which have been within thy reach, what bliss wouldst thou have secured ! 1| Hid from thine eyes ; removed from thee. An end is come to thy privileges and to all thy hopes of bliss. 43, 44. Thine enemies shall cast a trench about thee, &c. The destruc- tion by the Roman army is here par- ticularly foretold. Compare Matt. 24: 2, 15, 21. II Thy children; the inhabitants of the city. 1| Kneiccst not. See v. 42. 1| The time of thy visitation; the time of thy being mer- ple were very attentive to hear him. CHAPTER XX. 4 ND it came to pass, that on -^^ one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him, with the el- ders, 2 And spake unto him, say- ing. Tell us. By what authority doest thou these things? or who is he that gave thee this authority 1 3 And he answered and said unto them, I will also ask you one thing ; and answer me : 4 The baptism of John, was it from heaven, or of men 1 5 And they reasoned with themselves, saying, If we shall say. From heaven ; he will say, Why then believed ye him not? 6 But and if we say, Of men ; all the people will stone us : for they be persuaded that John was a prophet. 7 And they answered, That cifully regarded, by having the Mes- siah in the midst of thee. 45,46. See Matt. 21: 12,13. 47, 48. Compare Mark 11 : 18. Could not find uhat they might io ; could not contrive any method of ac- complishing their purpose. CHAPTER XX. 1. Preached the gospel ; announced the tidings of the Messiah's reign, as well as imparted more general re- ligious instruction. \\ Elders ; niQi of distinction among the Jews, from whom, as well as from the priests and scribes, the members of the Sanhe- drim were chosen. 2—8. Compare Matt. 21: 23—27. CHAPTER XX. 107 they could not tell whence it teas. 8 And Jesus said unto them, Neither tell I you by what au- thority I do these things. 9 Then began he to speak to the people this parable : A cer- tain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time. 10 And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard : but the husbandmen beat him, and sent him. away empty. 1 1 And again he sent another servant : and they beat him also, and entreated Am shamefully, and sent him away empty. 12 And again he sent a third : and they wounded him also, and cast him out. 13 Then said the lord of the vineyard, What shall I do? I will send my beloved son : it may be they will reverence hi7n when they see him. 14 But when the husband- men saw him, they reasoned among themselves, saying, This is the heir : come, let us kill him, that the inheritance may be ours. 15 So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? 16 He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they said, God forbid. 9—19. See Matt. 21: 33—46. 11. Entreated; that is treated 17 And he beheld them, and said, AVhat is this then that is written. The stone which the builders rejected, the same is become the head of the corner ? 18 Whosoever shall fall upon that stone, shall be broken : but on whomsoever it shall fall, it will grind him to powder. 19 And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people : for they per- ceived that he had spoken this parable against them. 20 And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor. 21 And they asked him, say- ing. Master, we know that thou sayest and teachest rightly, nei- ther acceptest thou the person of any, but teachest the way of God truly : 22 Is it lawful for us to give tribute unto Cesar, or no ? 23 But he perceived their craftiness, and said unto them, Why tempt ye me ? 24 Show me a penny. Whose image and superscription hath it? They answered and said, Cesar's. 25 And he said unto them, Render therefore unto Cesar the things which be Cesar's, and unto God the things which be God's. 26 And they could not take 20—40. See Matt. 22 : 15—34. i08 LUKE. hold of his words before the people : and they marvelled at his answer, and held their peace. 27 Then came to him certain of the Sadducees (which deny that there is any resurrection), and they asked him, 28 Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. 29 There were therefore sev- en brethren : and the first took a wife, and died without chil- dren. 30 And the second took her to wife, and he died childless. 31 And the third took her; and in like manner the seven also : and they left no children, and died. 32 Last of all the woman died also. 34. The children of this world mar- ry, &c. Marriage is intended and is proper for those who live m this world. 35. That world ; the world to come. Those who shall be admitted into the world to come, will have no occasion for marriage. 36. Equal unto the angels ; like the angels, in being immortal, not liable to death. |1 Children of God; simi- lar to God, in being not liable to death. || Children of the resurrection ; having attained to the resurrection, the future blessed state of the righteous. The thought which our Lord present- ed is this : Marriage is intended for this mortal state, where " one genera- tion goeth and another cometh ; " but it is not intended for the future state, that state being a deathless one. 38. All live unto him. They all, 33 Therefore in the resurrec- tion, whose wife of them is she ? for seven had her to wife. 34 And Jesus, answering, said unto them. The children of this world marry, and are given in marriage: 35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage : 36 Neither can they die any more : for they are equal unto the angels; and are the chil- dren of God, being the children of the resurrection. 37 Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. 38 For he is not a God of the dead, but o^ the living : for all live unto him. all those just spoken of, the ancient patriarchs, are alive to him, though to us they are dead. Hence he calls himself 5fi7Z their God ; for he is now, as well^ as formerly, their God, the Being vphom they still adore and serve. To he the God of any persons is, to be the one whom they worship. Since Jehovah is, not merely was, the God of Abraham, of Isaac, and of Jacob, these patriarchs are still alive in re- spect to him ; because he is not a God of dead, lifeless things, but a God of living leings, who only can adore and serve him. Another view may be presented. The word translated unto him, may be translated by him. The passage would then be rendered, for all live by him. And since it is by the power of God that human life is continued from day to day, by that same power CHAPTER XXI. 109 39 Then certain of the scribes, answering, said, Master, thou hast well said. 40 And after that, they durst not ask him any question at all. 41 And he said unto them, How say they that Christ is David's son 1 42 And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, 43 Till I make thine enemies thy footstool. 44 David therefore calleth him Lord; how is he then his son? 45 Then in the audience of all the people, he said unto his disciples, 46 Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts ; 47 Which devour widows' houses, and for a show make long prayers : the same shall re- ceive greater damnation. life can be continued in another world as well as in this. The Saviour had said (see Matt. 22 : 29), that the Sadducees had erred through not con- sidering the poicer of God. To this remark he perhaps referred in the ex- pression now under consideration. 39_44. See Matt. 22 : 41—46. 45—47. See Matt. 23 : 5—7, 14. Mark 12 : 38, 39. Desire to walk ; love to walk. II Long robes ; a long, flowing article of dress, worn by persons of dis- tinction, and adapted to attract notice by making a venerable appearance. CHAPTER XXI. 1 — 4. Compare Mark 12 : 41—44. 5,6. See on Matt. 24 : 1,2. VOL. II. 10 Gifts. CHAPTER XXL AND he looked up and saw the rich men casting their gifts into the treasury. 2 And he saw also a certain poor widow, casting in thither two mites. 3 And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all. 4 For all these have of their abundance cast in unto the offer- ings of God : but she of her penury hath cast in all the living that she had. 5 And as some spake of the temple, how it was adorned with goodly stones, and gifts, he said, 6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down. 7 And they asked him, say- ing, Master, but when shall these things be 1 and what sign will there he when these things shall come to pass 1 Donations to the temple, and offerings of splendid quality, were suspended in various parts of the temple. Hea- then temples were frequently adorned with spoils captured from enemies, and with voluntary donations in token of gratitude. The same practice was adopted by the Jews. 7—11. Compare Matt. 24: 3—8. Fearful sights and great signs shall there be from heaven. Josephus, the Jewish historian, describes very par- ticularly several uncommon appear- ances in the heavens, and other singu- lar events, which occurred before the destruction of Jerusalem, and which were considered by the Jews as por- tending some remarkable changes. 110 LUKE. 8 And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near : go ye not therefore after them. 9 But when ye shall hear of wars, and commotions, be not terrified : for these things must first come to pass ; but the end is not by and by. 10 Then said he unto them, Nation shall rise against nation, and kingdom against kingdom : 1 1 And great earthquakes shall be in divers places, and famines, and pestilences: and fearful sights, and great signs shall there be from heaven. 12 But before all these they shall lay their hands on you, and persecute yow, delivering you up to the synagogues, and into prisons, being brought be- fore kings and rulers for my name's sake. 13 And it shall turn to you for a testimony. These were explained, by some per- sons, in a manner favorable to the Jews, and by others, unfavorably. Josephus expresses his surprise that such signs were not properly attended to ; and represents the Jews as " in- fatuated, as if they were without eyes to see or minds to consider, so regard- less were they of the denunciations that God made to them." That the strange sights observed in the heav- ens, and the strange voices said to have been heard, and other singular events, were much exaggerated, is very credible ; for the people were in a very feverish state of excitement, tos?ed about by hope and fear. But that God permitted certain things to take place which had all the effect of portents from heaven, cannot well be doubted. 14 Settle it therefore in your hearts, not to meditate before what ye shall answer. 15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. 16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends ; and some of you shall they cause to be put to death. 17 And ye shall be hated of all men for my name's sake. 18 But there shall not a hair of your head perish. 19 In your patience possess ye your souls. 20 And when ye shall see Jerusalem compassed with ar- mies, then know that the desola- tion thereof is nigh. 21 Then let them which are in Judea flee to the mountains ; and let them which are in the midst of it depart out ; and let not them that are in the coun- tries enter thereinto. 12—19. See Matthew 24:9—13. Compare also Matt. 10 : 17—22. 13. It shall turn to you for a testi- mony. Your being brought to trial before the magistrates shall prove to you an occasion of bearing testimony for the Messiah, and vindicating hia cause. 18. See note on p. 128. 19. In your patience possess ye your souls. Patience, in the Scriptures, often TCiedirxs perseverance, continuance. It was by a persevering attachment to the cause of their Master that the dis- ciples would secure the salvation of their souls. See Matt. 24 : 13. 20—24. See Matt. 24 : 15—22. 21. In the midst of it; in the city Jerusalem. H In the countries ; the country, as distinguished from the city. CHAPTER XXI. Ill 22 For these be the days of vengeance, that all things which are written may be fulfilled. 23 But woe unto them that are with child, and to them that give suck in those days ! for there shall be great distress in the land, and wrath upon this people. 24 And they shall fall by the edge of the sword, and shall be led away captive into all na- tions : and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. 22. All things which are written. Compare Matt. 24 : 1.5. 24. Trodden dozen; laid waste and profaned; as it were, trampled on; despoiled of its glory, and in the hands of Gentiles. || Until the times of the Gentiles be fulfilled ; until the time when God will punish the Gen- tiles, that is, the nations which should have sway over Jerusalem. For the meaning of this expression, compare Jer. 27: 7. 50 : 31 ; also Ps. 37: 13. Is. 13 : 22. The Saviour thus fore- told that the Gentiles, who should trample down Jerusalem, would themselves be visited by the judg- ments of a holy God for their sins. But ichen this would take place he said not, as such information would rather gratify useless curiosity than contribute to any practical benefit. There seems also to have been anoth- er important reason for his using an indefinite expression, and not saying definitely ichen the punishment of the Gentiles would come, whether speedi- ly or after a long time, whether in this world or in another. Some of the Jews entertained the opinion that the Messiah's reign would be ushered in by dreadful calamities, in the midst of which he would suddenly come forth for the protection and deliver- ance of the nation. Among these calamities they reckoned the devas- tation of the city and temple. But 25 And there shall be signs in the sun, and in the moon, and in the stars ; and upon the earth distress of nations, with per- plexity ; the sea and the waves roaring ; 26 Men's hearts failing them- for fear, and for looking after those things which are coming on the earth : for the powers of heaven shall be shaken. 27 And then shall they see the Son of man coming in a cloud, with power and great glory. they cherished the belief that, under the protection of the Messiah, a more glorious city and temple would arise, worthy of the nation that was to be so highly distinguished as they ex- pected to become. This opinion Je- sus would not encourage ; he there- fore used a general expression, which would be applicable to any righteous retribution with which God might, at any time, visit the Gentiles. From the time of Jerusalem's being de- stroyed down to the present time, it has been under the dominion of nations other than Jews, and has never acquired its former splendor. It is now under the dominion of the Turks, and Mohammedan worship is maintained on ground once esteemed so holy. 25, 26. Signs in the sun, &c. A highly-wrought description of the distress which would immediately precede the taking of the city. Com- pare Matt. 24 : 29. || Upon the earth ; more strictly, the land, namely, Ju- dea. See the note on Matt. 27 : 45. In Luke 4 : 25, the original word translated land is the same as the word here used. 1| Nations ; the tribes and people in Palestine. || The sea and the waves roaring. The noise of waves is a figure expressing dis- tress and agitation of mind. See Pa. 42 : 7. 88 : 7. 27. See Matt. 24 : 30. 112 LUKE. 28 And when these things begin to come to pass, then look up, and lift up your heads : for your redemption draweth nigh. 29 And he spake to them a parable : Behold the fig-tree, and all the trees ; 30 When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. 31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. 32 Verily, I say unto you, This generation shall not pass away, till all be fulfilled. 33 Heaven and earth shall 28. Your redemption ; your deUv- crance from Jewish oppression. 29—33. See Matthew 24 : 32—35. The kingdom of God is at hand ; the Messiah is on his way to establish his righteous cause, and to destroy the opposing Jewish power. 34 — 36. These verses present, in a very brief manner, the cautions and exhortations which are given at full length by Matthew in 24:42—51. 25: ] — 4G. By reference to these passages in Matthew's Gospel, it will be seen that, in the exhortations to watchfulness, the Saviour appears to have passed onward in his mind, and to have connected his coming to destroy Jerusalem with another coming, namely, his coming at the end of the world to the general judg- ment. His exhortations in these pas- sages have reference principally to that second coming, and are conse- quently applicable to all his follow- ers. The brief summary here pre- sented by Luke should, then, be explained in the same manner as those passages in Matthew ; and, as it is the Saviour's coming to inflict judgment on his foes, and to award bliss to his disciples, that is spoken pass away : but my words shall not pass away. 34 And take heed to your- selves, lest at any time your hearts be overcharged with sur- feiting and drunkenness, and cares of this life, and so that day come upon you un- awares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth. 36 Watch ye therefore, and pray always, that ye may be ac- counted worthy to escape all these things that shall come to pass, and to stand before the Son of man. 37 And in the day-time he of, the language would naturally be so shaped as to be applicable to any coming of the Messiah, whether to take vengeance on the Jewish nation, and to rescue his followers from op- pression and discouragement, or to call his disciples to another world by death, or to his coming to the general judgment. See on Matt. 24 : 42. 34. That day. The exhortation im • plied in the preceding words of this verse, and more fully exhibited by Matthew (24 : 42—51. 25 : 1—46), had brought to view a day of account and of retribution. That was the day here spoken of, and reference seems to be particularly made to the final judgment. Compare Matt. 7 : 22. 35. Jis a snare; unexpectedly, when men are not looking for it. Compare Matt. 24 : 50. 36. IVatch, &c See Matt. 24 : 42. 25 : 13. II Jill these things that shall come to pass ; the woes that shall be inflicted on the wicked. || S'and he- fore the Son of man ; stand accepted, be acquitted so as not to fall into con- demnation. Compare Rom. 14:4. Ps. 1 : 5. 130 : 3. 37. In the day-time — and at night. This verse shows the manner in CHAPTER XXII. 113 was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives. 3S And all the people came early in the morning to him in the temple, for to hear him. CHAPTER XXII. NOW the feast of unleavened bread drew nigh, which is called the Passover. 2 And the chief priests and scribes sought how they might kill him : for they feared the people. 3 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. 4 And he went his way, and communed with the chief priests and captains, how he might be- tray him unto them. 5 And they were glad, and covenanted to give him mon- ey. 6 And he promised, and sought opportunity to betray him which Jesus spent several days and nights during the short time which remained before his crucifixion. || In the mount, &c. He was in the habit, during this time, of retiring at night to Bethany, which was at the foot of tlie mount of Olives. See Matthew 21:17. 38. Came earhj in the morning; not merely on one occasion ; but such was the practice of the people during these few remaining days. CHAPTER XXII. 1, 2. Compare Matt. 26: 1—5. Feast of unleavened bread. Another name for the passover. See Matt. 26: 2. 3_6. Compare Matt. 26 : 6—16. Then entered Satan into Judas. A 10* unto them in the absence of the multitude. 7 Then came the day of un- leavened bread, when the pass- over must be killed. 8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. 9 And they said unto him, Where wilt thou that we prepare? 10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water ; follow him into the house where he entereth in. 11 And ye shall say unto the good man of the house. The Master saith unto thee. Where is the guest-chamber, where I shall eat the passover with my disciples ? 12 And he shall show you a large upper room furnished : there make ready. 13 And they went and found as he had said unto them : and they made ready the passover. way of expressing the thought, that Satan excited Judas, or suggested to his mind the evil plan which Ju- das now went to prosecute. Evil thoughts and purposes, and tempta- tions, are ascribed to the influence of Satan. See Acts 5 : 3. 4. Captains. There was a guard composed of Levites, who kept watch by night at the temple. The officers of this guard were the men here called captains. 7—14. Compare Matt. 26; 17— 20. 11. The good man of the hotise ; the master of the family. See on Matt. 20: 11. This person's servant, prob. ably, it was whom the disciples should meet. 11 Guest-chamber. See on Mark 14 : 15. 114 LUKE. 14 And when the hour was come, he sat down, and the twelve apostles with him. 15 And he said unto them, With desire I have desired to eat this passover with you before I suffer. 16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. 17 And he took the cup, and gave thanks, and said. Take this, and divide it among your- selves. 18 For I say unto you, I will not drink of the fruit of the 15. With desire I Itave desired. An intensive form of expression, signify- ing / have very earnestly desired. As this was to be the last celebration of the passover which Jesus should at- tend, and as it was to be so imme- diately connected with his sufferings, his thoughts naturally dwelt much on it ; he wished that the time might arrive, and his sufferings be past. See on 12: 49, 50. 16. Until it be fulfilled in the king- dom of God ; until there be a more complete passover in heaven. That is, till I come to the complete, the perfect.joys of heaven. The passover- supper was a joyful celebration. Re- garding it in this light, the Saviour remarked, that he should no more on earth enjoy a passover ; but in heaven he should enjoy far more perfect bliss. 17. The cup. Reference is here had to the closing part of the pass- over-supper, at which wine was drunk. 18. / will not drink, Sec. I shall no more drink wine, till the bliss of heaven comes. That is, This is the last time I shall drink wine at a pass- over with you, before I enter on the glories of heaven. Compare Matt. 26 : 29. vine, until the kingdom of God shall come. 19 And he took bread, and gave thanks, and brake zV, and gave unto them, saying, This is my body which is given for you : this do in remembrance of me. 20 Likewise also the cup af- ter supper, saying, This cup is the new testament in my blood, which is shed for you. 21 But behold, the hand of him that betrayeth me is with me on the table. 22 And truly the Son of man goeth as it was determined : but 19, 20. Compare Matt. 26: 26— 28. 21—23. See Matt. 26 : 21—25. A comparison of the passage referred to will show, that what Luke relates in these verses was actually said somewhat earlier than Luke places it ; namely, before the instituting of the partaking of bread and wine in commemoration of our Lord's death. It is customary with Luke not to ob- serve the exact order of events, but rather to unite together in his narra- tion events which were somewhat similar in kind, though they did not oc- cur in immediate connection. Thus, having been speaking of eating the paschal supper, he passes immediate- ly to speak of the partaking of bread and wine in commemoration of the Saviour ; and then goes back and re- lates a preceding conversation. The 23d verse of Luke mentions what, manifestly, according to the other evangelists, occurred before the time in which Luke seems to place it. By keeping in mind this manner of Luke, his statement is at once recon- ciled with that of John in 13 : 30, who says that Judas retired from the Sa- viour's company immediately after having received his piece of food at the passover-supper, and therefore be- CHAPTER XXll. 115 woe unto that man by whom he is betrayed ! 23 And they began to in- quire among themselves, which of them it was that should do this thing. 24 And there was also a strife among them, which of them should be accounted the great- est. 25 And he said unto them. The kings of the Gentiles exer- cise lordship over them ; and they that exercise authority up- on them are called benefactors. 26 But ye shall not be so : fore our Lord instituted the partaking of bread and wine in commemora- tion of his own death. 24. A strife — accounted the great- est. The views of the disciples re- specting the temporal glory of the Messiah led to this unseasonable con- versation respecting honors and of- fices. See on Matt. IS: J. It is questioned by some writers, whether the occurrence here related by Luke is a different one from that mentioned in Matt. 20 : 20—28. There is, in- deed, much similarity in the Saviour's remarks presented by Matthew in the chapter referred to, and those pre- sented by Luke in this place. Still a repetition of those remarks would not be unsuitable. It would seem, by comparing John 13 : 1 — 17, that there actually did arise occasion for the Saviour to check an aspiring tem- per on the part of the disciples ; and both what John relates and the re- marks presented by Luke might have referred to one and the same man- ifestation of worldly ambition. After the Saviour's resurrection, too, the disciples were not free from the er- roneous notion of a temporal royalty to be exercised by the Messiah. See Acts 1 : 6. 25, 26. Compare Matt. 20 : 25—27. Benefactors. The word is here used as a title of honor, which was as- but he that is greatest among you, let him be as the younger ; and he that is chief, as he that doth serve. 27 For whether is greater, he that sitteth at meat, or he that serveth 1 is not he that sit- teth at meat 1 but I am among you as he that serveth. 28 Ye are they which have continued with me in my temp- tations ; 29 And I appoint unto you a kingdom, as my Father hath ap- pointed unto me ; 30 That ye may eat and drink sumed by kings and others who pos- sessed high authority, or who had conferred signal benefits on the state. It was of the same stamp as the title father of his country, denoting that the person who bore it had performed very signal services for his country. The Saviour forbade his apostles to aspire after external honors, and in- culcated on them sincere humility. 26. I'he younger. The word thus rendered is sometimes employed with respect to station, rather than to age, and signifies one in an inferior condi- tion, as distinguished from one who may be called great. \\ He that is chief; he that has authority. || He that doth serve; he that is a servant. 28—30. Compare Matt. 19 : 27— 29. Temptations ; sorrows, calami- ties. 29. / appoint unto you a kingdom, &c. A more exact translation would be — And, as my Father hath appoint- ed untfi me a kingdom [royal state] , / appoint unto you, that ije shall cat and drink, ct to the fact that Jesus was at- tracting greater numbers of the peo- ple and greater regard than John. The persons concerned in the con- versation needed instruction ; they had not a just view of the relation which subsisted between John and Jesus. A suitable opportunity was now afforded for asserting the superi- ority of the Messiah, and for preparing John's disciples heartily to acknowl- edge Jesus as the great object of their faith. 2G. Ruhhi. See on v. 2. |I Thou barest witness. Compare I : 28, &c. II All men come to him ; comparatively speaking. Some still went to John ; but so much greater a number to Je- sus, that it might be said John was forsaken. Formerly, the multitudes repaired to John. See Matt. 3 : 5. Jesus was now attracting the princi- pal regard. 27. A man can receive nothing, &c. No man can justly assume to himself any dignity, unless God appoints it for him. A man's station depends on the appointment of God. This gen- eral truth John proposed as entirely meeting the fact that Jesus was more highly honored, and more extensive- ly regarded than himself. Such was the appointment of Heaven. If John had arrogated to himself higher pow- ers and greater honor than he actually VOL. 11 14 ness, that I said, I am not the Christ, but that I am sent before him. 29 He that hath the bride, is the bridegroom : but the friend of the bridegroom, which stand- eth and heareth him, rejoiceth greatly, because of the bride- groom's voice : this my joy therefore is fulfilled. claimed, he would have assumed what had not been appointed for him. If Jesus had not possessed higher power and greater honor than John, he would have failed to receive what God had appointed for him. Thus the principle contained in the remark was applicable both to John and to Jesus. 28. Ye yourselves hear me witne.'^s, &c. John further accounted for the increasing honor of Christ, by recall- ing to the memory of those with whom he was conversing, that he himself had always professed not to be the Messiah, but to be merely his forerunner. It was to be expected then, since the great personage him- self had appeared, that John must re tire comparatively into the shade. 29. He that hath the bride is the bridegroom, &c. The relation which John sustained to the Messiah made it altogether proper that the principal attention should be paid to the Mes- siah. This he illustrated by an allu- sion to marriage-ceremonies. It is the bridegroom himself, not the mere friend, or attendant on the bride- groom, that is the principal person. And not only is the friend of the bridegroom necessarily an inferior person, so far as the marriage is con- cerned, but that friend rejoices in the happiness of the bridegroom, and holds himself ready to do all in his power to promote it. He would not envy the bridegroom ; he would not detract from his dignity or his joy. So John, instead of looking with en vious eyes on Jesus, would rejoice in his greater dignity, and in his attract- ing to himself greater regard from the J58 JOHN. 30 He must increase, but I must decrease. 31 He that cometh from above is above all : he that is of the earth is earthly, and speaketh of the earth : he that cometh from heaven is above all. 32 And what he hath seen and heard, that he testifieth; and no man receiveth his testi- mony. people. II Friend of the Iridegroom. See on Matt. 9:15. || Bridegroom's voice; his expressions of joy. || Is fulfilled ; is made complete. I seek for no higher joy, than to have been an assistant of the Messiah, and to see him becoming the great object of attraction. 30. He must increase, &c. Jesus, as the true Messiah, must be ad- vanced to still increasing dignity ; while I must sink into obscurity. 31. Another reason was given by John for cheerfully yielding the pre- cedence to Jesus ; namely, the Mes- siah came from heaven, and is there- fore most fully qualified to be the Great Teacher ; while John was merely of earthly origin, and could therefore teach only in an inferior manner. He that cometh from above. See V. 13. || He that is of the earth; one of earthly origin. Such was John. II Sjjcaketh of the earth; that is, of matters comparatively plain, not requiring that a person, in order to give instruction, should have been in heaven, and have possessed a most intimate acquaintance with the de- signs of God. Compare v. 13. 32. What he hath seen, &.c. Com- pare V. 11. II JVb man receiveth his testimony ; that is, comparatively speaking, taking into view the whole nation. In this remark of John, there might also have been an allusion to what had been said in v. 26 — ^^ Ml men come to him." While some were ready to complain that so many re- paired to Jesus, John thought there was occasion to lament that only so few received his instructions. 33 He that hath received Ins testimony, hath set to his seal that God is true. 34 For he whom God hath sent, speaketh the words of God : for God giveth not the Spirit by measure ujito him. 35 The Father loveth the Son, and hath given all things into his hand. 36 He that believeth on the 33. Hath set to his seal ; hath ex- pressed his confirmed belief. By the use of a seal, important documents are confirmed. To seal a document is to confirm it, and to declare a conviction of its genuineness. || That God. is true; that God is worthy of confi- dence, as a God of truth. He who becomes a sincere di.sciple of Jesus, expresses thereby his strong belief in God as a God of truth. 34. For, &c. Because the Mes- siah gives truly divine instruction. II The 2cords of God ; the instructions which he has received from God. Compare 5 : 19, 20. 8 : 28. || Bij measure; to a limited extent. The prophets were considered as enjoying divine influence in various degrees; to them it was dealt out, so to speak, by measure. Not so with the Mes- siah. In a perfectly full manner, without any limitation, was he quali- fied to make known the will of God. His instructions then are, peculiarly, the instructions of God; and whoever receives him expresses thereby his confidence in God. 35. Given all things into his hand; hath invested him with all authority and power as Lord of the new dis- pensation. See Matt. 11: 27. Eph. 1:22. 36. Compare v. 18. See life; en- joy everlasting life, the bliss of heav- Remarks. 1. A correct view of God as the sovereign disposer, tends to make us contented with our lot V. 27. 2. We best consult for our real CHAPTER IV. 15{) Son hath everlasting life: and he that believeth not the Son, shall not see life ; but the wrath of God abideth on him. CHAPTER IV. WHEN therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, usefulness and our real dignity, by not arrogating to ourselves what does not pertain to us, but by cheerfully and faithfully performing what is manifestly our appropriate duty. vs. 28—30. 3. Humility is essential to real worth of character, v. 30. Compare Matt. 11 : 11. 4. The truths of the gospel possess divine authority, vs. 31 — 35. 5. Dreadful are the consequences of slighting the truths of the gospel — glorious the consequences of receiv- ing and obeying them. v. 36. CHAPTER IV. 2. But his disciples. That is, his disciples baptized by his authority. 3. He left Judea. The Pharisees had begun to show their ill-will. Je- sus therefore retired from Judea to a part of the land where their influence was not so great, and where the pros- pect of promoting his cause was more encouraging. It would have been of no advantage for Jesus to come into collision unnecessarily with the Phar- isees ; and the time had not yet ar- rived for his delivering himself up to his adversaries. The success of John the Baptist, so much adapted to weaken the authority of the Pharisees, was sufficiently unpleasant to them ; and now that Jesus, who more clearly and decidedly exposed their errone- ous views and practices, was attracting still more attention than John, they would attempt, in a variety of ways, to counteract his teaching, if not to seek his death. 2 (Though Jesus himself bap- tized not, but his disciples,) 3 He left Judea, and depart- ed again into Galilee. 4 And he must needs go through Samaria. 5 Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 4. Go through Samaria. Jesus was in Judea, and was proposing to go to Galilee. The map shows thai Samaria lay between those two di- visions, and of course the direct road from Judea to Galilee would conduct a person through Samaria. 5. Sychar. This was the same as the city Shechem (Gen. 33 : 18. Josh. 20: 7), called, in Acts 7: 16, Sychem. It is supposed that the Jews, through dislike to the city, as being a dis- tinguished place for the Samaritan worship, altered the name in their common conversation. The name Sychar, as altered from Sychem, may be traced to a Hebrew word sounded Sheker, which means falsehood, and was used in reference to idols. It may also be traced to a Hebrew word sounded Shikkor, which means drunk- en; and, in using this name, there might have been allusion to Is. 28 : 1. The town lay in the valley between the mountains Ebal and Gerizim. See Judges 9:7. It afterwards bore the name JVeapoUs, and at the present day the name JYaplous is given to a town on the same spot. || TJie parcel of ground that Jacob gave, &c. In Gen. 48 : 22, we learn that Jacob made a special gift to Joseph of '• a portion above his brethren." It was a piece of land which Jacob took by force of arms from the Am orites. In Gen. 33 : 19, we read that he bought a parcel of ground in the vicinity of Shechem. It was this, doubtless, which he gave to his son Joseph, and which is here spoken of. Probably, during some period of Jacob's ab- JGO JOHN. 6 Now Jacob's well was there. Jesus therefore being wearied with his journey, sat thus on the well : and it was about the sixth hour. 7 There cometh a woman of Samaria to draw water : Jesus saith unto her, Give me to drink. scnce from that spot, the neighboring Amorites took possession of it, and Jacob was under the necessity of re- gaining it by force. 6. Jacob's icetl. There was a well there, which was called Jacob's ; as, according to tradition, it was dug by Jacob. II JVius. This word may re- fer to the circumstance that Jesus was fatigued, and that in this fa- tigued condition he sat down. It might also have been used in much the same way as our word so is employ- ed, when we say of a person, " He was fatigued, and so he sat down." [j On the loelL ; more properly, at, or by, the well. || The sixth hour ; twelve o'clock. 7. There cometh a icoman of Sama- ria to draxo icatcr. It had long been the practice, in those parts of the East- ern world, for females to perform this labor. See Gen. 24: 13, 14. Ex. 2:16. 9. TIiou, being a Jew. The woman knew that Jesus was a Jew from his general appearance and from his man- ner of speaking. There had, at a very early period, been some peculi- arities in the dialect of the people who occupied the central parts of the land. See Judges 12: 6. || For the Jews have no dealings with the Samar- itans. This remark is not a part of the woman's reply to Jesus ; but was inserted by the evangelist, as account- ing for the manner in which the woman spoke. In this remark, the ex- pression vo dealings is simply equiva- lent to the expression no friendly in- tercourse. The fact that the disciples had gone into a Samaritan town to purchase food, shows that Jews and Samaritans might have some dealings 8 (For his disciples were gone away unto the city to buy meat.) 9 Then saith the woman of Samaria unto him. How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria '? for the Jews have no dealings with the Samari- tans. with each other. BmI friendship they did not cultivate. Most of- the Jews did indeed avoid all sorts of inter- course with the Samaritans. Some held, that it was unlawful to eat and drink a Samaritan's bread and wine, and that a Jew might as well eat swine's flesh. There were, however, among the Jews those who did not carry matters to such an extreme, and who regarded it as perfectly lawful to purchase from them necessary articles of food. Various causes conspired to make the Jews unfriendly to the Samaritans. The separation of the ten tribes from Rehoboam's government (1 Kings 12 : 16, 20) may be regarded as the com- mencement of the hostility. For the Samaritans originated from the rem- nants of the ten tribes and the colo- nists who were introduced into their territory by the Assyrian conqueror. See 2 Kings 17: 6, 24, 29, 34, 41. This mixed community practised idol- atry. The Jews were subsequently carried into captivity in Babylon ; and after seventy years they returned, by the decree of Cyrus, with permis- sion to build their temple in Jerusa- lem. See Ezra 1 : 1—4. The Sa- maritans proposed to unite with them in this work ; but the Jews would not consent to the proposal. The Sa- maritans then endeavored to hinder the building (Ezra 4 : 1 — 5). At a still later period, when the Jews en- tered into an engagement to divorce the heathen wives whom they had married, Manasseh, a brother of the high priest, having married the daughter of Sanballat, governor of Samaria, would not part from hi? wife (Neh. 13 : 28) ; and when re CHAPTER IV . lOl 10 Jesus answered and said unto her, If thou knevvest the gift of God, and who it is that saith to thee, Give me to drink ; thou wouldest have asked of him, and he would have given thee living water. 11 The woman saith unto him. Sir, thou hast nothing to draw with, and the well is deep : quired either to put her away or to cease having any connection with the Jews' sacred rites, he preferred the latter, and went over to the Samari- tans. His father-in-law, Sanballat, built for hini a temple on mount Ger- izim, in which he officiated. By va- rious expedients other Jews were drawn over to the Samaritans. Jews, too, who had transgressed the laws, sought refuge among the Samaritans. Thus disputes arose between them, and particularly respecting the proper place of worshipping God. The Sa- maritans regarded as sacred only the five books of Moses ; and they dif- fered from the Jews in not receiving the traditions which the Jews re- garded as authoritative. The Samar- itans also indulged unfriendly feelings towards the Jews. See Luke 9 : 53. Probably, however, the Samaritans were less bitter in their hostility. 10. The gift of God; the benefit which God has put within thy reach, of conversing with the Messiah, and of seeking blessings from him. || Li7> ing water. By this phrase Jesus meant spiritual and immortal bless- inirs, such as are necessary for the welfare of the soul, as water is necessary for the well-being of the body. li. The woman did not apprehend the meaning of Jesus, but supposed thnt he was speaking of natural water, of a superior quality, which he could give to Iter. In addition to her want of spiritual perception, as causing her to misapprehend his meaning, the term living icater might signify, either a, supplij for one's spiritual wants, or runtiing icater, like that of fountains 14^ from whence then hast thou that living water ? 12 Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? 13 Jesus answered and said unto her, Whosoever drinketh of this water, shall thirst again: 14 But whosoever drinketh of and streams, in distinction from water deposited in a cistern. The woman understood the phrase in this latter sense. Thou hast nothing to draio tcith; thou hast no bucket. \\ Whence then, &c. Perceiving that he had no vessel which he might let down into the v/ell, she saw no means of his pro- curing water from this well, as the v^^ell was deep. This well was sup- plied by a running fountain, and was highly valued as furnishing water in abundance. She did not believe he could procure any elsewhere in all that region that would be equal to it. She therefore regarded his remark about living icater, and that, too, pro- fessedly better than what the well contained, as scarcely worthy of con- fidence. 12. ^rt thou greater, &c. Sup- posing him to be a mere common man, and being proud of the early ancestors of the nation (for both Sa- maritans and Jews cherished the most profound respect for the worthies mentioned in the books of Moses), she appealed to the well-known char- acter of Jacob, as showing that a bet- ter and more abundant spring of water could not be found in the region than what that well contained. 13,14. Jesus a7is2c ere d,&c. With- out directly correcting her mistake, and without formally comparing him- self with Jacob, Jesus asserted, in metaphorical language, that the relief which the water of Jacob's well could give was only temporary, and was al- ways followed by a return of thirst; but that the relief which his blessings would bestow would be permanent, enduring even to eternity ; that the JOHN. the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into everlasting life. 15 The woman saith unto him. Sir, give me this water, that I thirst not, neither come hither to draw. 16 Jesus saith unto her. Go call thy husband, and come hither. 17 The woman answered person who should receive his bless- ings would have in him a source of everlasting happiness. || A -well of water ; more strictly, a fountain, a spring of water. || Into everlasting life ; not furnishing a temporary sup- ply, but an ever-during supply, as supporting everlasting life. The wa- ter of an earthly fountain bubbles up for the support of the animal life, which yet must soon end ; the water of the spiritual fountain bubbles up for the support of the soul's life, which will never end. The blessings of which Christ spoke, would furnish a satisfaction that w^ould endure to eternity, leaving to the happy receiver no want unsupplied, and nothing to wish for, filling him with good, for time and eternity. 15. Sir, give 77te, &CC. The woman did not yet apprehend our Lord's meaning. She was not accustomed to think on such subjects and had scarcely any elevation of mind. Per- haps, too, some word in the last re- mark of the Saviour, on which the meaning of the whole depended, was capable of being variously understood, especially by a person of a grovelling disposition. IC. Jesus, perceiving that the wo- man did not apprehend his meaning, changed the topic of conversation. His remarks, however, would not be lost. Hereafter, she would recall them, and understand them by the aid of further light from heaven. He well knew her character, and by the gravi- and said, I have no husband. Jesus said unto her, Thou hast well said, I have no hus- band : 18 For thou hast had five husbands, and he whom thou now hast, is not thy husband: in that saidst thou truly. 19 The woman saith unto him. Sir, I perceive that thou art a prophet. 20 Our fathers worshipped in this mountain ; and ye say, that ty of his conversation and general appearance he had gained her esteem. He wished her to know that he was the Messiah, and through her to bene- fit the people of the place. He soon excited in her mind the belief that he was a divinely commissioned teacher j and this belief he speedily directed to the point which he had in view. 18. Is not thy husband. The con- nection in which this remark is made, shows with sufficient clearness that the woman was living in an unlawful manner. 19. That thou art a prophet. Men divinely commissioned as religious teachers, were regarded as possessing, by virtue of their office, knowledge superior to that of others. Hence the knowledge which Jesus had shown of her character elevated him in her esteem as one who was at least a prophet. 20. In consequence of her now esteeming him to be a prophet, she thought him capable of settling the question which was agitated between the Jews and the Samaritans respect- ing the proper place of worship. Our fathers worshipped in this 'mountain. From the lime of Manasseh's going over to the Samaritans (see on v. 9) and officiating in the temple which his father-in-law, Sanballat, had built for him, the Samaritans had become strongly attached to mount Gerizim as the place of worship. The temple on mount Gerizim was at a subse- quent period, by compulsion of the CHAPTER IV*. 163 in Jerusalem is the place where men ought to worship. 21 Jesus saith unto her, Woman, believe me, the hour Cometh, when ye shall neither heathen conqueror, Antiochus Epiph- anes, dedicated to idolatrous worship ; and was afterwards destroyed. The Samaritans, however, not erecting anew their temple, built an altar on mount Gerizim, and the spot was still Bacred in their eyes. Sychar, in the immediate vicinity of which this conversation was held, lay between mount Ebal and mount Gerizim, so that the woman could point to the mountain. || In Jerusalem is the place, &c. That God had selected Jerusa- lem as the place for the temple, is evident from several passages of the Old Testament. See 1 Kings 8 : 16, 48. 9:3. 11: 13. Ps. 76: 2. But the Samaritans received as sacred only the five books of Moses ; and they contended that Gerizim was the place where the patriarchs had offered sacrifice, and where God had re- quired, through Moses, that some most solemn ceremonies of their re- ligion should be performed. See Deut. 27:4; in which passage, in- stead of the word Ebal, the Samaritans maintained that the word Gerizim should be read. The woman seems merely to have stated the fact as to the difference of opinion, without proposing any inquiry ; but it was manifestly her intention to draw from Jesus an expression of opinion in re- gard to this question, which was at that time so full of interest. 21. Jesus shaped his reply in such a manner as to show the woman that the question was an unimportant one, and quite unsuited to the nature of the new dispensation ; that the place would not be hereafter regarded as of essential importance, but that God ought to be worshipped with a sincere mind in order to be worshipped acceptably. JVeither in this mountain, nor yet at Jerusalem ; neither here nor there, as the one exclusive place of performing acceptable worship. 22. But though the question as to in this mountain, nor yet at Je- rusalem, worship the Father. 22 Ye worship ye know not what : we know what we wor- ship, for salvation is of the Jews. the place of worship was, in reality, of no consequence, yet, since she de- sired information, the Saviour plainly decided the question in favor of the Jews, by observing that, in respect to worship, the Samaritans were less in- telligent than the Jews. The Jews had in their possession all the books of the Old Testament, and hence possessed more abundant opportuni- ties of knowing the will of God ; for it was in other books than the five books of Moses that the information respecting the place of worship was to be found. The Samaritans, then, were comparatively ignorant in re- spect to this question. The Jews had the advantage over them. Ye wor- ship ye know not ivhat, &c. An ex- actly literal rendering of the verse would be, Ye icorship what ye knoio not ; ice worship what we knoio. The words convey the idea, that the Sa- maritans were destitute of knowl- edge respecting him whom they wor- shipped, but that the Jews possessed knowledge. Now, as the topic of conversation was. Which is the proper place for worship .? the knowledge here claimed for the Jews in contrast with the Samaritans must be knowl- edge respecting that topic. It should be stated that good judges of the original Greek suggest that the pas- sage may be rendered. You icorship ignorantly, we loorship knowingly that is, in respect to the topic of con versation, namely, which is the ap pointed place of worship .'' || For sal vation is of the Jeics. The word sal vadon here means the deliverance to be effected by the Messiah, and is here equivalent to the word Saviour. The Messiah was to be of the Jeics, to proceed from their nation ; and since the Jews were thus distinguished, it was manifest that they were in pos- session of greater advantages than others were of knowing the divine will. 164 JOHN. 23 But the hour cometh, and now is, when the true worship- pers shall worship the Father in spirit and in truth : for the Father seeketh such to worship him. 24 God is a Spirit : and they that worship him, must worship him in spirit and in truth. 25 The woman saith unto him, I know that Messias cometh, which is called Christ ; when he is come, he will tell us all things. 23. In spirit and in truth; with the soul and with sincerity ; with a sincere mind, in distinction from an outward ceremonial worship, which might be performed without true love. No worship could at any time have been pleasing to God that did not proceed from the soul ; yet he had seen fit to connect with his worship a system of external rites to be per- formed in a prescribed place. This outward worship ought to have been performed with sincerity. But now, our Lord says to the woman, it is ■peculiarly to the inward state of mind that the Father looks; this whole system of ceremonial worship hastens to a close, and questions about the proper place of worship are un- Kuitable to the new order of things. II For the Father seeketh, &c. This is one reason why spiritual worship should be preferred; God desires it. 24. God is a Spirit. This is another reason showing that spiritual worship is necessary. God is not clothed with a body, not confined to place, not affected by the outward circumstances of grandeur, or of meanness. He is a pure spirit, and looks at the souls of men. In worshipping such a Being, the principal aim should be, that the worship proceed from a sincere soul. 25. / knoio that Messias cometh. The Samaritans, as well as the Jews, expected the Messiah. Their expec- tation arose from those passages in the books of Moses which refer to the Messiah, and from the knowledge which had been preserved among them since the time when their an- 26 Jesus saith unto her, I that speak unto thee am he. 27 And upon this came his disciples, and marvelled that he talked with the woman : yet no man said, What seekest thou ? or, Why talkest thou with her? 28 The woman then left her water-pot, and went her way into the city, and saith to the men. cestors separated from the rest of the Jews. The opinions current at that time among them would doubtless continue and be adopted by the de- scendants of the mixed community which was formed by the colonists from Assyria uniting with the rem- nant of the Israelites. See on v. 9. II Which is called Christ. These are the words of the evangelist, explain- ing to his readers that the word Mes- sias, which the woman had used, was the same as the word Christ, with which they were more familiar. The words should be placed in a parenthe- sis. II He icili tell us all things. The Messiah was regarded as having ulti- mate authority, particularly on ques- tions pertaining to religion. The Sa- maritans appear to have regarded the Messiah much more in the light of a prophet and a spiritual deliverer, than did the mass of the Jewish nation. 27. Marvelled that he talked, with the woman. The disciples wondered at his talking with her, because she did not belong to his acquaintances^ and was a Samaritan. The unwor- thy sentiments which some of the later Jewish Rabbins have expressed concerning the female sex, as being unsuitable to enjoy the attention and instruction of a religious teacher, were not common in the times of Christ. Among his intimate friends were sev- eral females ; and this circumstance was never mentioned as a ground of disesteem. But in the present in- stance, the woman was a Samaritan ; and hence the disciples wondered at their Master's conversing with her. CHAPTER IV. 165 29 Come, see a man which told me all things that ever I did : is not this the Christ 1 30 Then they went out of the city, and came unto him. 31 In the mean while his disciples prayed him, saying. Master, eat. 32 But he said unto them, I hav^e meat to eat that ye know not of. 33 Therefore said the disci- ples one to another, Hath any man brought him aught to eat? 34 Jesus saith unto them, 29. Which told me all things, &c. A very natural remark from one, the leading events of whose life had been disclosed by a stranger. 32. / have meat to eat that ye knoio not of. That which gives support and refreshment to a person is, figurative- ly, his food. The Saviour wished to convey the idea that he had been en- joying refreshment of a kind which they were not thinking of. His work of teaching arid contributing to the salvation of souls strengthened and refreshed his spirit. 34. My meat ; my food, that which sustains and cheers me. 35. There ore yet four months, &c. Probably the Saviour now saw a com- pany of Samaritans from the town, excited by the woman's representa- tions, coming to converse with him. For the encounagement of his disci- ples, he pointed to them as furnish- ing an opportunity of gathering a spiritual harvest. The harvest, too, which now invited their labors, was one that very speedily followed the sowing of the seed. While in respect to a natural liarvest, several months must pass after sowing, in respect to the spiritual harvest, now before them, seed time and harvest seemed to be together. Tlie mention of four months was founded on what usually took place in respect to the most common products of Palestine, two whole My meat is to do the will of him that sent me, and to finish his work. 35 Say not ye, There are yet four months, and theii cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields ; for they are white already to harvest. 36 And he that reapeth re- ceiveth wages, and gathereth fruit unto life eternal : that both he that soweth, and he that reapeth, may rejoice together. 37 And herein is that saying months and parts of two other months being spoken of as four months. II fVhite already to the harvest. Allu- sion was made to the yellowish ap- pearance of a ripe grain-field. 36. Another consideration for en- couraging the disciples was, that the laborers in this spiritual harvest would be amply compensated, and the results of their labor would be abiding. Gathereth fruit unto eternal life. The reaper of a field of grain lays up fruit for this life ; the spiritu- al reaper's labors have respect to z'm- mortal life. His own recompense will be enduring, and those who are benefited by him will enjoy eternal life. II Both he that soiceth and he that reapeth, &c. When a harvest is gathered in, not only does the reaper rejoice, but also the one who sowed the grain. The labors of both were necessary ; and the final result has been effected by their joint efforts ; so that both classes of laborers rejoice together. In application to the pres- ent instance, Jesus had performed the labor of sowing by instructing the woman, and the disciples were now to be employed in further teaching these Samaritans, and confirming their belief in him. They would assist in reaping a spiritual harvest. 37. There occurred to the Saviour's mind a common saying, which wag applicable to the topic of conversa- 166 JOHN. true, One sowelh, and another reapeth. 3Ti I sent you to reap that whereon ye bestowed no labor : other men labored, and ye are entered into their labors. 39 And many of the Samari- tans of that city believed on him for the saying of the woman, which testified. He told me all that ever I did. 40 So when the Samaritans tion, and which would give additional encouragement to the disciples. It often happens, that one soics and another reaps. This saying some- times has a melancholy application ; that is, when a man labors in vain, deriving no benefit from his labors, but, as it would seem, toiling for others only. This, however, was not the use which our Lord now made of it. The idea which he conveyed was this; one man's labors prepare the way for another man's ; some men find all the preparatory labor per- formed, and have only the happy labor of gathering up the results produced by the toils of other men. 38. / sent you ; I have sent, or ap- pointed. II Other men labored; that is, all who had preceded the disciples in the work of religious cultivation. In connection with the work which lay immediately before the disciples, namely, in respect to the Samaritans, tlie Saviour directed their minds to their work in general. He had called them into service as successors of former laborers ; and they would find that much labor had already been per- formed ; that preparation had been made, and that they would gather up the results of other men's labors. Remarks. 1. Jesus has furnished his ministers and followers with an example of untiring devotion to the service of God, and of sacred delight in it. V. 34. How false is the notion that the service of God is gloomy ! 2. What encouragement there is were come unto him, they be- sought him that he would tarry with them : and he abode there two days. 41 And many more believed, because of his own word : 42 And said unto the woman, Now we believe, not because of thy saying : for we have heard him ourselves, and know that this is indeed the Christ, the Sa- viour of the world. for ministers and all Christians to labor for the spiritual welfare of men ! V. 35 — 38. The results of their labors may soon appear — the immortal souls of men are benefited — labors now performed are a carrying forward of what good men long ago commenced — every one who labors for Christ will share in the ultimate joy, when the Lord's purposes are all accom- plished. 3. If immediate success be not en- joyed, let no servant of Christ be dis- heartened. There must be sowing as well as reaping. The sower will, hereafter, rejoice as well as the reaper. The labors of the sower will be ac- knowledged by the Lord of the har- vest, as well as those of the reaper. 40. That he would tarry with them. How cheering to observe this wel- come reception of Jesus by the Sa- maritans ! Compare, as a contrast, Matt. 8 : 34. Luke 9 : 53. 42. The Saviour of the world. The Samaritans appear to have cherished more spiritual and generous views respecting the Messiah, than the Jews did. The Samaritans did not indulge the same national hopes as the Jews, nor were they under the influence of such teachers as were the Jews. Hence they rather viewed the Mes- siah as a religious teacher and re- former, and as a spiritual deliverer, whose benefits were to be widely enjoyed. Among them, as well as among the Jews, there was, doubtless, a mixture of characters. The people CHAPTER V, 167 43 Now, after two days he departed thence, and went into Galilee. 44 For Jesus himself testi- fied, that a prophet hath no honor in his own country. 45 Then when he was come into Galilee, the Galileans re- ceived him, having seen all the things that he did at Jerusalem at the feast : for they also went unto the feast. 46 So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. 47 When he heard that Je- sus was come out of Judea into Galilee, he went unto him, and besought him that he would come down, and heal his son : for he was at the point of death. 48 Then said Jesus unto him, Except ye see signs and won- ders, ye will not believe. 49 The nobleman saith unto him, Sir, come down ere my child die. 50 Jesus saith unto him, Go thy way ; thy son liveth. And whom Jesus had just met, were prob- ably among the best in the nation, as to religious character. 43. ^fter two days ; the two days mentioned in v. 40. 44. A prophet hath no honor in his oicn country; more properly, in his oicn town. See Matt. 13 : 57. This remark shows either that Jesus, though he went to Galilee, yet did not visit Nazareth, his own town ; or that, though he had visited Nazareth, he did not remain there, but spent his time in the other parts of Galilee. It was probably during this visit to Gali- lee, that he suffered the ill treatment the man believed the word that Jesus had spoken unto him, and he went his way. 51 And as he was now go- ing down, his servants met him, and told him, saying, Thy son liveth. 52 Then inquired he of them the hour when he began to amend. And they said unto him. Yesterday at the seventh hour the fever left him. 53 So the father knew that it was at the same hour, in the which Jesus said unto him. Thy son liveth : and himself believed, and his whole house. 54 This is again the second miracle that Jesus did, when he was come out of Judea into Galilee. CHAPTER V. 4 FTER this there was a -^^^ feast of the Jews : and Jesus went up to Jerusalem. 2 Now there is at Jerusalem, by the sheep market, a pool, which is called in the Hebrew tongue, Bethesda, having five porches. in Nazareth mentioned by Luke, 4 : 28, 29. 45. M Jerusalem at the feast. See 2:23. 46. Nobleman; an officer, probably, in the employ of Herod Antipas, te- trarch of Galilee. 50. L?'»e 2chere he teas before ? to heav- en, where he dwelt before he appeared among men. Compare 1 : 1, 18. 3: 13 17:5. 63. The people were unable also to see the propriety of his calling him- self the bread of life on which a man must feed, and of his declaring it necessary to eat his flesh and to drink his blood, in order to have eternal life. They did not comprehend his meaning ; but were ready to reject his instructions as unintelligible and absurd. He cautioned them against thus regarding his instructions, and declared that they were indispensable to the true life of the soul. It is the Spirit that quickeneth ; it is the unto you, they are spirit, and they are life. 64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. 65 And he said. Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. soul, the animating principle, that maketh alive. || The flesh profiteth nothing; the body, considered by it- self and alone, is of no avail in respect to life and true enjoyment. || They are spirit, and they are life ; my in- structions are an animating princi- ple to the soul; they are the means of spiritual, eternal bliss. The idea conveyed by the whole verse, may be thus expressed : The spirit, the animating principle, is necessary to give life to the body ; without it, the body has no power. So my in- structions are an animating principle to the soul, and are the means of its enjoying eternal life ; without my in- structions, the soul will be destitute of spiritual, eternal bliss, just as with- out the spirit the flesh is lifeless and powerless. Thus the Saviour declared the necessity and the efficacy of the truths which he had communicated, and cautioned the people against re- jecting them, 64. From the beginning; that is, of his public entrance on his office. 65. Therefore said J unto yov, &c. See v. 44. Jesus was so well ac- quainted with the character of man, and so thoroughly read the hearts of those who professed belief in him, that he knew how necessary was a special divine influence to a just ap- prehension of his teaching, and to right feelings towards him. Hence too, he knew that of those to whom he had now been speaking, there were some who would not receive him as the Messiah CHAPTER VI. 185 66 From that time many of his disciples went back, and walked no more with him. 67 Then said Jesus unto the twelve, Will ye also go away ? QS Then Simon Peter an- swered him, Lord, to whom shall we go ? thou hast the words of eternal life. 69 And we believe, and are G6. Disciples. See on v. 60. 68. Words of eternal life ; instruc- tions which guide to eternal bliss. 69. Tkat Christ; the Messiah. 70. Chosen; selected to be my apostles, and to enjoy a more intimate acquaintance with me. || A devil. The disposition of Satan, as the ad- versary of Christ, might well be said to have been possessed by Judas. The word, however, here used in the origi- nal, may have been employed in the general sense of adversary, without fastening on Judas the appellation devil. When the original word prop- erly means Devil, it has the article connected with it, thus ; The Devil. There being no article here used in the original, the Saviour probably in- tended merely to declare that one of the little company would act the part of an insidious enemy. 71. Judas Iscariot. See on Matt. 10:4. II That should betray him ; that was going to betray him, though he was one of the twelve. Topics for Reflection. 1. Spir- itual and everlasting blessings are chiefly worthy of our pursuit, v. 27. 2. Spiritual blessings can be se- cured only by believing in Jesus Christ and becoming his disciples. vs. 29, 35. 3. True faith in Christ has respect to him as the giver of spiritual good, and as blessing the world through his sufferings and death, vs. 48, 53. 4. True faith in Christ is a real reliance on him for blessings, which arises from a feeling of our necessities. Such a feeling of need must exist be- fore a person will trust in Christ ; sure that thou art that Christ the Son of the living God. 70 Jesus answered them Have not I chosen you twelve, and one of you is a devil ? 71 He spake of Judas Iscari- ot, the son of Simon : for he it was that should betray him, be- inor one of the twelve. and a feeling of need can be satisfied only by a sincere application to him, and a reception of his blessings ; just as hunger must be felt, in order that food may be sought ; and the food must be received in order to satisfy hunger, v. 51. 5. If we are sensible of our spiritual necessities, there is great encourage- ment to trust in Christ. God has ap- pointed that many shall receive the Saviour's blessings ; hence every one, who feels his need, is encouraged to apply to the Saviour. Whoever, of any nation or condition, of any age or circumstances, however deep his sense of ill-desert, ichoever is inclined to come to Christ, is assured of a welcome reception, v. 37. 6. Such is the natural disposition of men towards God, that without a special, divine influence inclining them to come to the Saviour, they will not come. Are we sensible of our utter sinfulness, and of our lia- bility to destroy our souls by refusing to come to Christ ? Let us, then, not trust to our own hearts. How con- descending is God, not only in pro- viding a Saviour, but also in drav/ing men to him ! O, let us beware of re- sisting and grieving the Spirit. On the contrary, let us be solicitous to be so taught of God, that we shall receive the Saviour and trust in him. V. 44. 7. If the doctrines of the Bible ap- pear to us difficult of comprehension, and repulsive, let us seek for more enlightening influence, for higher and more spiritual views. A ray of light may strike on our minds, and scatter all our darkness. Obsuure as some 186 JOHN. CHAPTER Vn. AFTER these things Jesus walked in Galilee : for he would not walk in Jewry, be- cause the Jews sought to kill him. parts of divine truth may appear to us, yet let us rely on Christ as the infallible Teacher and the safe Guide to heaven. 8. A true disciple will continue in his attachment to the Saviour, vs. 66 —69. 9. How awful the guilt of reject- ing the Saviour after having received abundant knowledge respecting him ! vs. 70, 71. CHAPTER VH. 1. Jesus xoalked ; went about, dwelt. II Jewry ; Judea. || Because the Jeics sought to kill him. Galilee, as well as Judea, was inhabited by Jews ; but the principal men of the nation lived in Judea, and Jerusalem, in Judea, was the seat of the Jewish power. There was consequently much more opposition to Jesus in Judea, than in the other parts of the country. 2. 77ie Jeics' feast of tabernacles ; one of their annual festivals. There were three great annual festivals (see Deut. 16 : 16) ; the passover, or festival of unleavened bread (Deut. 16:1—8. Ex 12:14—17, 27), the pentecost, or festival of weeks (Deut. 16: 9—12), and the festival of taber- nacles (Deut. 16: 13—15). This last received its name from the manner in which it was celebrated. The people erected booths of green branches and leaves, both on their houses and in the courts and streets in which they dwelt during the continuance of the festival. Tliey also carried about fruits of choice trees, and branches of palms, willows, and other trees. It was intended as a memorial of the Is- raelites' journeying through the desert from Egypt to Canaan, during which they dwelt in booths. See Lev. 23 : 40 — 43. It was also intended as a season of thanksgiving for the harvest, and was therefore called the festival of ingathering. See Lev. 23 : 39. 2 Now the Jews' feast of tabernacles was at hand. 3 His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples Deut. 16 : 13—15. Ex. 23 : 16. 34 : 22. It commenced on the fifteenth of the month Tisri, corresponding to our October (Lev. 23 : 34, 39), and was held eight days ; the first and the last of which were days of special solemnity. See Lev. 23 : 35, 36. It was a time of much joy, and of the public reading of the law. See Deut. 31 : 10—13. Compare Neh. 8 : 14— 18. It was called, by Jewish writers, the greatest festival; and if was com- monly said, that if a person was not acquainted with this festival, he did not know what joy was. Besides the ceremonies prescribed by Moses, the later Jews say there was added the ceremony of drawing water, every morning during the festival, from the fountain Siloam, in a golden vessel, and, after conveying it with much solemnity to the temple, the priests poured it out on the altar, while the Levites were engaged in singing. Another ceremony was added, in order to celebrate the conquest of Jeri- cho by Joshua. Every day of the festival, the Jews, holding branches in their hands, would pass around the altar, shouting Hosanna. On the seventh day , they would go around it seven times in the same manner. 3. That thy disciples also may see, &c. The word disciples is here used in the same extensive sense as in 6 : 60, 66. The near relatives of Je- sus, knowing that he had attracted much attention in Judea, thought it would be wise in him to confirm the good opinion which many there had formed. They did not correctly judge respecting Jesus, nor rightly estimate his proceedings ; they were actuated by worldly views. Though they did not believe in him as the Messiah (see V. 5), yet they knew he was an uncommon man, and they would re- joice, should their expectations of a great Deliverer be realized in him CHAPTER VIJ. 18: also may see the works that thou cloest. 4 For there is no man that (ioeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world. 5 (For neither did his breth- ren believe in him.) 6 Then Jesus said unto them. My time is not yet come : but your time is always ready. 7 The world cannot hate you ; but me it hateth, because I testify of it, that the works thereof are evil. 8 Go ye up unto this feast : I go not up yet unto this feast ; for my time is not yet full come. 9 Wh^n he had said these words unto them, he abode still in Galilee. Should he be generally acknowl- edged, in the sense of the term then cherished, the king of the Jews, they would probably have coincided with the current opinion, and have felt a pride in being his relatives. 4. If thou, do these things. The word if does not here express doubt, for his brethren had just acknowl- edged (v. 3) that he had performed wonderful works. It is equivalent to onr word since. || To the icorld ; pub- licly. Judea was the more important part of Palestine ; and the festival, which was now at hand, would draw visitors to Jerusalem from all quarters. Galilee was comparatively an obscure region, where, as they might say, he was burying himself from public notice. 6. My time is not yet come ; a suit- able time for me to be going up to the festival. |1 Your time is ahcays ready ; any time is suitable for you. There are no special reasons in respect to you for preferring one time before another. 10 But when his brethren were gone up, then went he also up unto the feast, not open- ly, but as it were in secret. 11 Then the Jews sought him at the feast, and said, Where is he? 12 And there was much mur- muring among the people con- cerning him : for some said, He is a good man : others said, Nay ; but he deceiveth the peo- ple. 13 Howbeit, no man spake openly of him, for fear of the Jews. 14 Now, about the midst of the feast, Jesus went up into the temple and taught. 15 And the Jews marvelled, saying, How knoweth this man letters, having never learned? 7. The world cannot hate you. The immediate relatives of Jesus were not so different from other men in re- ligious respects, as to be exposed to their ill-will. Nor did they, like Je- sus, sustain any public relation to men which required them to reprove the sins of the world. 8. My time. See on v. 6. 10. JVot openly, but as it icere in secret. It was customary among the Jews to visit Jerusalem at the great festivals in companies. Jesus chose to go on this occasion alone, in a re- tired manner; and perhaps not on the most public roads. He wished neither to create excitement among the populace, who were ready to pro- claim him as a king, nor needlessly to provoke the hostility of the chief men. 12. Murmuring; not complaining, but conversing, or disputing, in a private manner, so as not to be de- tected by the rulers. 13. For fear of the Jeics ; of the chief men among the Jews. 15. How knoweth this man letters? 188 JOHN. 16 Jesus answered them, and said, My doctrine is not mine, but his that sent me. 17 If any man will do his will, he shall know of the doc- trine, whether it be of God, or whether I speak of myself The word rendered letters signifies learning, or scriptures. It here, doubt- less, reft'rs to the knowledge of the Jewish Scriptures. The Jews culti- vated no other learning ; and the Sa- viour had probably been explaining some portions of the Old Testament. See the preceding verse. Compare Luke 4 : 16. || Having never learned. Jesus had not been taught by the doc- tors of the law, nor gone through their usual course of training. The question in this verse was asked, not so much to express admiration at the Saviour's teaching, as to create doubts in the minds of the common people, and to hinder them from receiving his doctrines. 16. Jesus answered them, &c. Je- sus saw the design of the inquiry, and proceeded to show whence his doc- trine originated, and to present proofs that it was the truth, derived from God. II My doctrine; my instruc- tion, the sentiments which I deliver. II Is not mine, &c. ; is not to be re- garded mine, so much as God's, by whose authority I act. My instruc- tions were not devised by myself, ir- respectively of the Father ; but are the instructions which he himself approves and sanctions. Jesus thus met the objection which was couched in the inquiry of the preceding verse. The leading Jews knew that he had not been instructed in the Scriptures by their teachers. Jesus declared, that his doctrine descended from heaven. 17, 18. In these two verses, our Lord presented two reasons in con- firmation of his professing to teach on- ly what was agreeable to God's will. The first reason is, that his doctrine itself is such as commends itself to a pious mind ; and every one whose 18 He that speaketh of him- self, seeketh his own glory ; but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. 19 Did not Moses give you heart is right in the sight of God, will feel that the doctrine is true. Jf any man tcill do his zvill ; if any one is disposed to obey the will of God ; that is, is truly pious. To such a person the doctrine of Christ com- mends itself as a source of light and spiritual strength, so fitted to the wants of men, that the author of the doctrine is perceived to be the author of the human soul. || Of myself; by my own suggestion and authority, apart from God. Reflection. What a recommen- dation is this of the gospel ! and how- strong a proof of its truth ! Of what human system of morals and religion can our Saviour's remark be made ? Between the doctrines of Christianity and the nature of man there is entire harmony. His highest necessities here find an ample supply ; his high- est desires, full gratification. And all the gratification which Christianity imparts, tends to the elevation of the soul in true worth. 18. Another argument for the truth of his doctrine Jesus adduced from his own manner of proceeding ; name- ly, his not seeking honor for himself, but for the Father who had sent him. Here was a proof of sincerity and probity. He that speaketh of himself ; that is, by his own authority, not be- ing sent from God. || Js true; up- right and worthy of confidence. || Un- righteousness ; deception. Jesus did not seek honor for himself, but for God. All his actions showed a su- preme regard for the divine glory. Hence, confidence ought to be placed in his instructions. 19. Did not Moses give you the late ? Jesus had declared, that a truly CHAPTER VII. 189 the law, and yet none of you keepeth the law? Why go ye about to kill me ? 20 The people answered pious state of mind could judge cor- rectly respecting his doctrine. He now brings distinctly to view the irre- ligious spirit of the Jews, as dis- qualifying them to pass a righteous judgment. Though they professed to reverence the law of Moses, yet they were indulging a temper of mind towards Jesus utterly at variance with the law. Jesus knew that they were cherishing desires for his death ; and they pretended that he was a vio- lator of the Sabbath, because he had healed on that day. This accusation Jesus showed to be a most unreason- able one, even when examined by their own practices. Thus they had no just ground for seeking his death. Their desire arose from hatred to him. In respect to the accusation of his having violated the Sabbath, there were various kinds of labor, and par- ticularly the performance of circum- cision and the healing connected with it, to which they thought it proper to attend on the Sabbath. If there was no wrong in attending on that day to circumcision and to the healing wiiich then became necessary, how could there be wrong in Jesus' mi- raculously healing a sick man on that day ? Why should they seek to put Jesus to death for healing on the Sabbath, while they felt themselves 'ustified in performing cures on the Sabbath ? Another view of the connection may be presented. The endeavors of the Jews to effect the death of Jesus indicated in them a spirit hos- tile to the precepts of Moses. For Moses had inculcated the love of one's neighbor ; yet they manifested a spirit towards Jesus utterly at vari- ance with that injunction, in their seeking to put him to death. And therefore, if they would accuse Jesus of having disregarded the law of Mo- ses in respect to the Sabbath, he could bring a far more weighty and a per- and said, Thou hast a devil : who goeth about to kill thee? 21 Jesus answered and said feclly just charge against them of disregard to their legislator. |I None of you keepeth the law ; neither ac- cording to its letter, nor according to its spirit. Because, though the law enjoined that no work should be done on the Sabbath, yet circumcision was performed on the Sabbath, and the healing applications were attend- ed to. The spirit also which they cherished towards Jesus was a gross violation of the law of Moses. || IVliy go ye about? why do ye make en- deavors .' 20. The people ansicered ; not the persons to whom Jesus directed the preceding remarks, but the common people, the multitude, as distinguish- ed from the principal men. |j Thnv. hast a devil. As those who were said to be possessed by a demon were, in most instances, deranged persons, the idea here expressed was, that Jesus was beside himself. Compare 10 : 20. Of course, the language was highly reproachful. Compare, also, 8 : 48. II Who goeth about to kiU thee 9 The common people spoke sincerely. They, having, many of them, come from other parts of the land, had not sought the life of Jesus, and they were probably not yet ac- quainted with the designs of the prin- cipal men. 21. Jesus answered. He paid no attention to the reproachful language of the crowd, nor corrected their mis- take in respect to the feelings which had been cherished towards h'un. He continued his remarks to those with whom he had been speaking, not noticing this interrujjtion ; and vin- dicated himself against their charge that he had violated the Sabbath. II One icork ; the cure of the man at Bethesda. See 5:8. || Murvd ; are surprised at it, as though it wag highly wrong, because it was done on the Sabbath. 190 JOHN. unto them, I have done one work, and ye all marvel. 22 Moses therefore gave unto you circumcision, (not because it is of Moses, but of the fathers ;) and ye on the Sabbath-day cir- cumcise a man. 23 If a man on the Sabbath- day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the Sab- bath-day ] 22. Therefore. This word should stand in the preceding verse, as hav- ing reference to the work there alluded to ; so that the last clause of that verse would be as follows : — '' and ye all therefore [on account of it] marvel." In the original, the words so stand as to warrant this view ; and the connection requires it. || Gave unto you ; enjoined on you. || JYot because, &c. The word translated because would here be more properly translated that. The idea of the Sa- viour in this clause was, " I do not mean to say that it originated with Moses; it came from the patriarchs, particularly Abraham." See Gen. 17 : 10. The Jews were in the habit of referring all their religious customs to Moses. In accordance with the cur- rent mode of speaking, Jesus had said, '' Moses enjoined on you circum- cision." He then added, " not that it came from Moses ; it came from the fathers of the nation." || A man. The word thus rendered is applicable to a child as well as to a man, meaning a hianan being. See 16 : 21. 23. That the law of Moses; that is, the law respecting circumcision, which required that this ceremony should be performed on the eighth day after the birth of the child. || Ev- ery ichit : entirely. || Whole; healed. For a view of the argument contained in this verse, see on v. 19. 24 . Judge righteous judgment ; 24 Judge not according tc the appearance, but judge righ- teous judgment. 25 Then said some of them of Jerusalem, Is not this he whom they seek to kill 1 26 But lo, he speaketh bold- ly, and they say nothing unto him. Do the rulers know in- deed that this is the very Christ? 27 Howbeit, we know this man, whence he is : but when Christ Cometh, no man knoweth whence he is. make a just decision, according to right principles. In attending to cir- cumcision on the Sabbath, the Jews furnished an appearance, an outward show, of regard to the law which re- quired this ceremony on the eighth day ; and they professed that the law of circumcision was superior to the law of the Sabbath, and might there- fore set it aside. Now, a righteous examination of the matter would have brought them to the conclusion that there might be other duties, besides circumcision, which would be lawful on the Sabbath, if occasion required. Among these might certainly be pla- ced the duties of mercy and benevo- lence. And if they should make a candid comparison between the bustle that had become connected with cir- cumcision, and the instance of healing which Jesus had performed, they could not fail to see that the advan- tage, so far as reverence for the Sab- bath was concerned, was altogether in his favor. Compare Matthew 12 : 1—8. 26. The rulers; members of the Sanhedrim and other distinguished men among the Jews. 27. Whence he is; that is, as to parentage and as to the place of his origin. See verse 41; also, 6: 42. II Christ; the Messiah. || Ko man hioiceth ichence he is. While many of the Jews believed that the Messiah would be born in Bethlehem, of the CHAPTER VJL 191 28 Then ciied Jesus in the temple, as he taught, saying, Ye both know me, and ye know whence I am : and I am not come of myself, but he that sent me is true, whom ye know not. 29 But I know him ; for I am from him, and he hath sent me. 30 Then they sought to take him : but no man laid hands on him, because his hour was not yet come. 31 And many of the people believed on him, and said, When Christ Cometh, will he do more miracles than these which this man hath done ? family of David (see v. 42, and Matt. 2 : 5), others supposed that he would suddenly appear, and that no one would be able to give an account of his origin. This latter opinion seems to have been held by some who were at this time in the crowd. There is reason, also, to believe, that some of the Jews expected that the Messiah would retire, for a considerable time, from the notice of men, and then sud- denly make his appearance without any one's knowing whence he pro- ceeded. On various points there was, doubtless, among the Jews, a vague, unsettled state of opinion. 28. Ye both knoio me, and ye know idience I am. Referring to their own remark, Jesus acknowledged that he was not a stranger among thein ; that they did indeed know his person, and his origin (see 6 : 42), and the place of his early residence (see v. 41). II And. The original word may here be rendered yet, or hut. Though they knew his human origin and resi- dence, yet he had actually come forth by divine aiithority ; and He, by whose authority he had come, was indeed true, worthy of confidence ; and therefore the testimonies which sustained the claims of Jesus ought to have been received. || Whom, ye Unoio not ; with whose real character 32 The Pharisees heard that the people murmured such things concerning him : and the Phar- isees and the chief priests sent officers to take him. 33 Then said Jesus unto them. Yet a little while am I with you, and then I go unto him that sent me. 34 Ye shall seek me, and. shall not find me : and where I am, thither ye cannot come. 35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? and designs in sending me you are not acquainted. 29. But I know him ; I have an in- timate acquaintance with him, as to his character and his designs. 30. His hour; the precise time when Jesus should be delivered up to his adversaries. 31. Believed on him; expressed a conviction that he was the Messiah. Their conviction, however, needed to be confirmed ; and in many instances it was destitute of that true love to Jesus which would admit, in all its fulness, his claim to their obedience. 32. Murmured. See on v. 12. || 2b take him; to watch an opportunity when they might seize him without exciting the multitude. 33. XJnto them; to the same com- pany with whom he had been con- versing, not particularly to the officers who had been sent to apprehend him. Those officers, doubtless, heard his remarks, and he had reference to them as well as to others. 34. Ye shall seek me ; the time is coming when you will long for the Messiah, but in vain. 35. The dispersed among the Gen- tiles. Those Jews who did not live in Palestine, but among the Gentiles, were called the dispersion, or the dis- persed ones, that is, those who were \m JOHN. 36 What manner of saying is this that he said, Ye shall seek me, and shall not find me : and where I am, thither ye cannot come ? 37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38 He that believeth on me, as the Scripture hath said, out scattered abroad. Compare James 1 : 1. 1 Peter 1:1. Of such Jews there were many, particularly in Egypt, Syria, and Asia Minor. 37. That great day of the feast. The closing day of this festival was also the last of the annual festivals. What ceremonies distinguished this day, and made it a day of greater pomp than the preceding, is not known. Probably, however, the cere- mony of drawing water from the fountain Siloam, and carrying it in procession to the altar, was repeated with peculiar solemnity. It was this ceremony, apparently, which suggest- ed to Jesus the language contained in this verse and the next. |1 If any man thirst ; if a man feel that he is destitute of true happiness, and if he earnestly desire it, as one who has the feeling of natural thirst and longs for water. || And drink ; receive a sup- ply for his wants. The idea which the Saviour wished to impress was, that true bliss could be derived from him, and only from him. Compare 6: 55 —58. 38. Out of his belly. It was usual, among the sacred writers, to mention a part of the human body for the whole person. The meaning of the expres- sion here used is simply this, from him. II Rivers; streams. The word in the original is applicable to smaller streams as well as to large rivers. II Living icater ; ever-flowing water, which would furnish continual re- freshment. The idea of the Saviour in this figurative language was, that of his belly shall flow rivers of living water, 39 (But this spake he of the Spirit, which they that believe on him should receive, for the Holy Ghost was not yet givcn^ because that Jesus was not yet glorified.) 40 Many of the people there- fore, when they heard this say- ing, said, Gf a truth this is the Prophet. every person who should truly believe in him would have in himself a foun- tain of lasting bliss ; he would possess real and everlasting happiness. Or, to speak figuratively, there would be in him a well-spring of lasting bliss, from which spring would flow forth refreshing streams, making him ever happy. The figure is nearly the same as that which occurs in Is. 58: 11, where a good man is likened to a well-watered garden and to a spring of water — emblems of a flourishing, happy condition. The bliss which Jesus would give, is represented as continual, arising from a perennial spring, and enduring forever. Com- pare 4 : 14. This happy condition, Jesus remarked, would be in accord- ance with what the Scripture hath said. He here referred to the general testi- mony of the Scripture, rather than to any particular declaration, that the followers of the Messiah would be truly happy. 39. JVot yet given; that is, com- paratively ; not in such copious meas- ures as after the ascension of Jesus. II Glorified; exalted from a suffering condition to the glorious state in which he was, as head over all things to the church, to send forth the influence of the Spirit. See Ps. 110:1. John 14: IG. 16:7—15. Acts 2: 4. Eph. 1 : 20—23. 4 : 8. 40. The Prophet. The Jews were expecting that some one of the an- cient prophets would make his ap- pearance at the time of the Messiah, to introduce him and to assist him. CHAPTEK Mi. ]93 41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee? 42 Hath not the Scripture said, that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was ? 43 So there was a division among the people because of him. 44 And some of them would have taken him ; but no man laid hands on him. 45 Then came the officers to the chief priests and Pharisees ; and they said unto them, Why have ye not brought him ] See on 1 : 21. Some of the multi- tude, at this time around the Saviour, though they did not feel prepared to receive him as the Messiah, saw that he was no common man ; and began to think that he was at least the proph- et whom they were expecting. 41 . Out of Galilee ? See on 1 : 45, 46. 42. Hath not the Scripture said, &c. See on Matt. 1:1. 2 : 5, 6. 44. Some of them; some who were devoted to the interests of the Phari- sees. 45. The officers. See v. 32. 40. Never man spake like this man. What an acknowledgment ! proceed- ing, too, from men who were influ- enced by a hostile spirit, who were watching every word and every look. Every succeeding generation has con- tirmed the propriety of their remark. To Jesus, then, as our great Teacher and Redeemer, let us heartily submit ourselves. 48. Have any of the rulers, or of the Pharisees, believed, 4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him : for they know his voice. 5 And a stranger will they not follow, but will flee from him : for they know not the voice of strangers. 6 This parable spake Jesus unto them : but they understood herd went before, and they followed him. The characteristics of a good shep- herd, as given in vs. 1 — 5, are these : 1. lie comes honestly and uprightly into the fold. 2. The sheep know him, and he has an intimate acquaint- ance with them. 3. He carefully guides the sheep, and they follow him. As the Lord and guide of his people, these characteristics are found in Jesus Christ. While our Saviour thus described himself as the true shepherd, and furnished hints for dis- tinguishing the unfaithful guides of the people at that time, he also gave a description of those who, in all sub- sequent ages, should act by his au- thority, and should be worthy to be called shepherds. 6. Thexj understood not what things they were, &c. They perceived not fully the meaning of the parable. In other instances, also, the Saviour's parables were not understood. Still, they were not lost. They made an impression ; and at a subsequent pe- riod they would be recollected and rightly apprehended. The parables were intended for coming ages too, as well as for the companies which first heard them. 7. Jesus said unto them again. He resumed the same topic and employed the same figure. What follows in several successive verses is partly an explanation of the parable, and partly an addition to it ; an extended appli- cation to himself of the illustration furnished by a sheep-fold and a shep- herd. He first drew instruction re- specting himself from the sheep-fold ; 18* not what things they were which he spake unto them 7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8 All that ever came before me are thieves and robbers : but the sheep did not hear them. 9 I am the door : by me if any man enter in, he shall be representing himself as the door, both in respect to shepherds and in respect to the sheep. 8. Ml that ever came before me. This language is not to be taken in so ex- tensive a sense as to include the truly pious leaders of the people in former ages. It was intended to cover a very considerable space of time before the coming of Jesus, when the high priest- hood and other sacred offices had become exceedingly degenerate, and were rather sources of emolument to those who bore them, than means of serving and benefiting the people. It would also particularly apply to the very generation that was contem- porary with Jesus. All that had ap- peared among them as religious guides, before Jesus, and not connected with Jesus, had proved themselves quite destitute of the proper characteristics. II ^re thieves and robbers ; not true shepherds, careful for the welfare of the flock, but intent on their own gain and emolument. || The sheep did not hear them; the truly pious did not follow them as their leaders. Thus those who had assumed the office of a spiritual shepherd without deriving it from Jesus the Messiah, or withoiit reference to his authority, and to the great principles which he was enforcing, were not true shepherds. 9. / am the door. By me if any man enter in, &c. In respect, like- wise, to the members of the flock, he is the door. It is only through him that men can come into a state of safety and happiness, just as only through the gate can a sheep pass in and out. || Enter in ; into the fold, 210 JOHN. saved, and shall go in and out, and find pasture. 10 The thief cometh not, but for to steal, and to kill, and to destroy : I am come that they might have life, and that they might have it more abundantly. 11 I am the good shepherd : the good shepherd giveth his life for the sheep. 12 But he that is a hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth ; and the wolf catcheth them, and scatter- eth the sheep. 13 The hireling fleeth, be- as a member of the flock. || He shall be saved; shall be secure. 10. The thief. Jesus next passed to draw a contrast between himself and those who professed to lead the people, but who in reality were seek- ing only their own gain. Thus he illustrated his own solicitude for the welfare of his people, as being the true, the good shepherd. || That they might have life; have true happiness. Je- sus came, not for his own sake, but for the sake of his people ; not for any personal emolument, but for their highest welfare. 11. Giveth his life for the sheep; will himself die, rather than that the sheep should be destroyed. 14. Knoio 7ny sheep. The word hnoxD has here, as in various other places, the additional idea of loving and caring for. The meaning of the verse is, I tenderly love my sheep, and am loved by them ; between me and them there is a strong mutual attachment. 15. This verse, as it stands in the original, is a more full declaration of the mutual love which exists between Christ and his followers. That love is compared to the mutual love which exists between the Father and Christ. The meaning of the verse would be cause he is a hireling, and careth not for the sheep. 14 I am the good shepherd, and know my sheep, and am known of mine. 15 As the Father knoweth me, even so know I the Father : and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold : them also I must bring, and they shall hear my voice ; and there shall be one fold, and one shepherd. 17 Therefore doth my Father love me, because I lay down my life, that I might take it again. more obvious, if it were not sepa- rated from the preceding verse, and if the first word were fully translated. Thus, vs. 14, 15 — I am the good shep- herd, and know my sheep, and am known of mine, even as the Father knoweth me and I know the Father ; the word know having here the ad- ditional idea of loving. For the sheep ; in behalf of them, so as to secure their highest interests ; in plain lan- guage, for the salvation of my peo- ple. 16. Jfot of this fold; not of the Jewish nation. Jesus was to gather a people from among the Gentiles. II One fold. The separation between Jews and Gentiles was to end, and the company of the Saviour's follow- ers, to be formed out of them both, was to be one body. Compare Eph. 2: 13—18. 17. That I might take it again. The design of Jesus in laying down his life was, the salvation of his people (see V. 15) ; and his laying it down was to be followed by his resuming it. The word that expresses here a rcsv.lt which would be connected with the giving up of his life ; as if he had said, I lay down my life, yet so that I shall take it again. Christ's sub- jection to death was to be eminently CHAPTER X. 211 18 No man taketh it from me, but I lay it down of my- self. I have power to lay it down, and I have power to take it again. This command- ment have I received of my Father. 19 There was a division there- fore again among the Jews for these sayings. a temporary one. Compare Heb. 10 : 12,13. 7:25. 18. JV*o Tnan taketh it from me; that is, against my own will. || Lay it down of myself; of my own accord. His death was to be a voluntary one. Compare Matt. 26 : 53, 54. || Com- mandment; direction, charge. 20. jind is mad ; is beside himself, talks in a senseless manner. Compare 7:20. 8:48. Hints. 1. The comparison of Je- sus to a shepherd shows the affection- ate care which he exercises over his followers. Compare Ps. 23. 2. This comparison should teach us the necessity of a cordial submission to his guidance. Can we be safe amid our numerous spiritual foes without the care and guidance of the great and good Shepherd ? 3. What compassion for his people, and what concern for their salvation, that he should die for them ! v. 11. Compare 15 : 13. Rom. 5 : 8. 4. The repeated mention of Christ's dying for his people clearly shows, that there was a special efficacy in his death, as procuring their salvation. Compare 3 : 14, 15. 1 Pet. 2 : 24. 3 : 18. 5. Notice the extensiveness of the Saviour's love. v. 16. 6. How sadly does prejudice blind the mind ! And how great is the need of divine illumination in order rightly to discern and truly to relish the instructions of Christ ! v. 20. 7. The character and acts of Jesus carry conviction to a candid mind, that his doctrines are true. v. 21. 20 And many of them said, He hath a devil, and is mad j why hear ye him ? 21 Others said. These are not the words of him that hath a devil. Can a devil open the eyes of the blind? 22 And it was at Jerusalem the feast of the dedication, and it was winter. 22. The feast of the dedication. About 170 years before the birth of Christ, Antiochus Epiphanes,kingof Syria, inflicted great cruelties on the Jews, ordered them to change their religion, and to embrace his own idol- atrous system, forbade their usual sacrifices, their festivals, and their Sabbath. In order to pollute the tem- ple, and drive the Jews from their sacred observances, he placed a statue of the heathen god Jupiter Olympius on the altar of the temple, and offered up a hog in mock-sacrifice. For the space of three years, the temple re- mained desecrated and deserted. At the end of three years, Judas Macca- beus, with an army of faithful Jews, obtained remarkable successes over the generals of Antiochus, and re- stored the worship of the nation. This joyful event was followed by a festival of eight days ; and it became thenceforward a custom annually to celebrate, by a festival of eight days, this renewal of worship, and this new dedication of the temple. It occurred in the Jewish month Kisleu, corre- sponding to our December. It was this festival which is here denomi- nated the dedication. It was also called by other names ; for instance, the days of the dedication [renewal] of the altar, the purification of the temple, also by the single name Lights, be- cause the Jews profusely lighted their houses during the festival, in remem- brance of the return of peace and joy. In the apocryphal books, 1 Macca- bees 4 : 52—59, 2 Mace. 10 : 1—8, an account is given of this new conse- cration of the temple. 213 JOHN. 23 And Jesus walked in the temple in Solomon's porch. 24 Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. 25 Jesus answered them, I told you, and ye believed not : the works that I do in my Father's name, they bear wit- ness of me. 26 But ye believe not, be- 23. In Solomon's porch. The temple was furnished with various porches, or porticoes. Of these the eastern one was called Solomon's. It was so called, probably, because it occupied the precise spot of the one originally built by Solomon, and was believed to stand on the foundation which Sol- omon had laid. It was believed that the original portico was not wholly destroyed when the temple was laid waste by Nebuchadnezzar (2 Kings 25 : 9) ; and the one standing in our Saviour s time was regarded as only a repairing of the original one. 24. Make us to doubt ; keep us in suspense. 25. / told you. Whether or not Jesus had said expressly that he was the Messiah, he habitually used lan- guage which was equivalent to such a declaration, and which the Jews understood as equivalent to such a declaration. He had not practised con- cealment, nor had he purposely kept any one in a tormenting suspense. Compare 5 : 17, 19, &c. 6 : 29, 35, 48. See, also, 6 : 68, 69. At the same time, he knew that a positive declaration by himself, however plainly made, would carry with it no conviction, and would not be adapted to the just demands of reflecting persons. Such a declara- tioij the chief men among the Jews would doubtless abuse, as they actu- ally did afterwards. See Matt. 26 : 63 — 66. Jesus therefore referred them to the evidences of his being cause ye are not of my sheep, as I said unto you. 27 My sheep hear my voice, and I know them, and they follow me : 28 And I give unto them eternal life ; and they shall never perish, neither shall any pluck them out of my hand. 29 My Father, which gave them me, is greater than all ; and none is able to pluck them out of my Father's hand. 30 I and my Father are one. the Messiah, which were furnished by his miraculous works. Such a course he pursued, when the messen- gers of John the Baptist proposed a similar inquiry. See Matt. 11 : 4,5. 26. Ye are not of my sheep; ye possess not that pious disposition which characterizes my true follow- ers, and which is necessary in order rightly to discern and to estimate my instructions and my claims ; ye are not truly pious. Sheep are an em- blem of the innocent and pious, who submit themselves to the guidance of God and of those whom he has qualified and authorized to be spiritual guides. Compare Matt. 25 : 33. || Js I said unto you. These words ought properly to commence the next verse, as in sense they are immediately con- nected with the words that follow. Thus ; ^s I said unto you, my sheep hear my voice, &c. Jesus had made a declaration which was equivalent to such a remark. See verse 14 ; and compare v. 3. 27. My sheep ; the truly pious, who follow me. 28. They shall never perish. Com- pare 6 : 35, 39, 40. Rom. 8 : 30—39. 29. Which gave them 7ne. See 6 : 37, 39. 17 : 2. 30. / and my Father are one. This remark was made with reference to the protection and salvation of those who follow Christ, as his disciples. The Saviour asserted, therefore, that between him and the Father there CHAPTER X. 213 31 Then the Jews took up stones again to stone him. 32 Jesus answered them, Ma- ny good works have I showed you from my Father ; for which of those works do ye stone me ? 33 The Jews answered him, saying, For a good work we stone thee not ; but for blas- phemy, and because that thou, being a man, makest thyself God. was a union as to design and as to power, in respect to the protection of his followers. Such was this union, that those who were defended by Christ were really defended by the Father. In the work of men's salva- tion, the Father and the Son acted conjointly. Our Lord thus claimed a relation to God which no mere human being could claim ; and this claim rests, for its basis, on the fact that he was really a partaker of divine attri- butes. Compare 1:1. Col. 1 : 16—19. 31. To stone htm. See on 8 : 5. 32. Many good works have Ishoiced you; have I performed in your pres- ence. 33. For blasphemy. The Jews on this occasion used the word blasphemy as signifying irre?jere?tce towards God, in that Jesus had employed language respecting himself which it could be proper for no mere human being to. employ. Blasphemy is properly a calumniating and reviling of God ; and as such, the Mosaic law punished it with death. See Lev. 24 : 15, 16. II Makest thyself God. This charge is substantially the same as is men- tioned in 5 : 18, that he made himself "equal with God." They declared, that he had claimed divine power. The language which Jesus had used was indeed remarkable, and could have been suggested only by his con- sciousness of possessing a most pecu- liar connection with the Father, and a union of nature as well as of design and counsels. 34 Jesus answered them, Is it not written in your law, I said, Ye are gods? 35 If he called them gods, unto whom the word of God came, and the Scripture cannot be broken ; 36 Say ye of him whom the Father hath sanctified, and sent into the world, Thou blasphem- est; because I said, I am the Son of God? 34. In your law. The word laio here includes the whole of the Jewish Scriptures, of which the law of Mo- ses, the pentateuch, was the first and a principal part. || Ye are gods. The passage here quoted occurs in Psalm 82 : 6 ; "I have said. Ye are gods ; and all of you are children [sons] of the Most High." The Saviour quoted a part of this verse, knowing that his hearers would recollect the rest. This language was originally used in reference to magistrates and judges. On account of the power pertaining to their office, the title gods and sons of God was applied to them. The Supreme God was the great Ru- ler ; hence magistrates, being earthly rulers, were called gods. 35. Unto ichom the tcord of God came; who by divine appointment became rulers. It was by the provi- dence of God, that men were elevated to stations of power and dignity ; par- ticularly among the Jews, magistracy was regulated by the loord of God, by the arrangement, or appointment, of God. II The Scripture cannot be hro ken. These words are a mere paren- thetic clause, reminding the Jews that an argument drawn from their own Scriptures could not be consist- ently resisted ; both by their own acknowledgment and by right, the Scripture could not be made void. 36. Sanctified. Tiiis word, besides meaning made holy, also means conse- crated, set apart to a, peculiar seriU' c. Such is itsmeanino-hcre. Christ was 214 JOHN. 37 If I do not the works of my Father, believe me not. 38 But if I do, though ye be- lieve not me, believe the works : that ye may know and believe that the Father is in me, and I in him. 39 Therefore they sought again to take him ; but he escaped out of their hand. set apart, consecrated, to the office of Messiah. The argument which the Saviour presented in vs. 34 — 36, may be thus expressed : Since, according to the Scripture, men in power, as magistrates and rulers, are called gods, and sons of God, is it impious irrev- erence in me, who have been set apart by the Father to the office of Messiah, and sent into the world as the Messiah, possessing power and dignity unspeakably superior to those of any earthly ruler, — is it impious irreverence in me to call myself the Son of God ? Was it right for them to be called gods and sons of God ? and can it be wrong in me to speak of myself as the Son of God ? Jesus had spoken very familiarly respecting God as his Father, and as being his Father in a very peculiar sense ; hence he had in reality called himself the Son of God. This title would be- long to Jesus by virtue of his being the Messiah, a spiritual king, to whose dignity and power there could be no parallel. Whatever else the Jews could say respecting him, they surely could not, if guided by their own Scriptures, prove him to have spoken blasphemously, unless they could prove him not to have been the Messi- ah. Jesus confined himself in this ar- gument to the single point oinot being guilty of impious irreverence. He did not enter on the question, Wheth- er or not he possessed true divinity ; he only vindicated himself against the accusation which had been made. ' 37. Having thus persisted in his claim to be the Messiah, and there- fore justly entitled to the epithet Son of God, Jesus again referred to the 40 And went away again be- yond Jordan, into the place where John at first baptized; and there he abode. 41 And many resorted unto him, and said, John did no mira- cle; but all things that John spake of this man were true. 43 And many believed on him there. proper source of evidence ; namely, the works which he had performed. The works of my Father ; such works as my Father performs, and such as proceed from his authority. Com- pare 5 : 17, 19— 23. 10:25. 38. Though ye believe not me', though ye believe not my declara- tions. II Believe the icorks ; receive the evidence furnished by the mirac- ulous works. See v. 25. || The Fa- ther is in me, and I in him ; between me and the Father is a most intimate union, so that we are one in counsel and in action. The acts of the Fa- ther may be called my acts, and my acts may be called the Father's. The claim which I thus make, the Father approves and sustains. See v. 30. 5 : 19. 40. Beyond Jordan, where, &c. See 1 : 28. 41. Ml things that John spake of this man. Much that John the Bap- ti.st was in the habit of speaking con- cerning Jesus, has not been recorded ; but as specimens of his declarations, see 1 : 27, 29. 3 : 27—36. || IVere true ; have been proved true by the excellent teaching, and character, and works of this man, that is, Jesus. Reflections. 1. How necessary is a pious spirit in order to receive the instructions of the Bible ! v. 26. Compare 7 : 17. 2. How safe are those who feel their dependence on Christ, as a Guide and Saviour, and who abide in their reliance on him ! vs. 27, 28. But it is only by cherishing a sense of this dependence, and by following the guidance of Christ, that we can en- CHAPTER XL 2ir CHAPTER XI. NOW a certain man was sick, named Lazarus, of Betha- ny, the town of Mary and her sister Martha. 2 (It was that Mary which anointed the Lord with oint- ment, and wiped his feet with her hair, whose brother Lazarus was sick.) 3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. 4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. 5 Now Jesus loved Mar- joy a rational persuasion of being his disciples. The promises of security which Christ has made, cannot justly be employed as inducements to neg- Hgence in obeying and serving him. Duty and safety are inseparably united. CHAPTER XI. 1. Bethany. See on Mark 11:1. Matt. 26: 6. 2. That Mary which anointed the Lord with ointment. See 12 : 2, 3. Matt. 26 : 6, 7. 4. He said ; that is, to the person who brought the tidings. By him Jesus sent back the reply to Mary and Martha. || J^ot unto death ; not a fatal sickness, in the ordinary sense of the language. Compare Matt. 9: 24. Jesus was intending to raise up Lazarus from the dead ; so that though Lazarus was to die, yet his death was not to be a final separation from this world ; he was yet to live on earth in company with his sisters. || But for the glory of God. This sickness was intended as an occasion for perform- ing a signal miracle, which should reflect great honor on the Son of God. Jesus returned an obscure tha, and her sister, and Laza- rus. 6 When he had heard there- fore that he was sick, he abode two days still in the same place where he was. 7 Then after that saith he to his disciples. Let us go into Ju- dea again. 8 His disciples say unto him, Master, the Jews of late sought to stone thee ; and goest thou thither again ? 9 Jesus answered. Are there not twelve hours in the day 1 If any man walk in the day, he stumbleth not, because he seeth the light of this world. 10 But if a man walk in the message to the sisters of Lazarus. It was adapted, however, after Lazarus had actually died, to excite the hope of his being raised up again to life, 8. Sougfit to stone thee. See 8 : 59. 10 : 31. 9, 10. ^re there not txcelve hours in the day? The purport of our Lord's remark in these verses is this : There is a proper time for a person to be employed in his calling, and while that time continues, he ought fear- lessly to prosecute his work. If the work is not done in that appropriate time, it cannot be done well and safe- ly ; just as a traveller can safely prosecute his journey in the day-time, when he enjoys the shining of the sun ; and he must not defer his jour- ney till night, when he will be in constant danger of stumbling. In the application of this thought to himself, Jesus should be understood as saying, While my day of labor continues, I can safely and fearlessly perform my work ; that day will soon close, the night of death will come, and then there will not be opportuni- ty to perform my work. Jesus thus showed the disciples, that he would not allow himself to be deterred from his 216 JOHN. night, lie stumbleth, because there is no light in him. 11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth ; but I go that I may awake him out of sleep. 12 Then said his disciples, Lord, if he sleep, he shall do well. 13 Howbeit Jesus spake of his death : but they thought that he had spoken of taking of rest in sleep. 14 Then said Jesus unto them plainly, Lazarus is dead. 15 And I am glad for your sakes that I was not there, to the intent ye may believe ; nev- ertheless, let us go unto him. 16 Then said Thomas, which is called Didymus, unto his fel- workby fear of the Jews. His work must be performed. || Ticelve hours. The Jews reckoned twelve hours for the day, and twelve for the night. \\ The light of this icorld; the sun. 11. Lazarus sleepeth. A soft meth- od of announcing his death. Com- pare 1 Cor. 15 : 20. 1 Thess. 4 : 13. 15. To the intent ye may believe ; so that ye may believe in me more firmly. So signal a miracle as he was intending to perform, might well have this effect. 16. Thomas, which is called Didy- mus. The meaning of the word Thomas, in the dialect used by the disciples, was the same as the mean- ing of the word Didymus in the Greek language ; namelv, tivin. See on Matt. 10 : 3. He inight, therefore, be called by either name, and John men- tioned this circumstance so as to show whom he meant by Thomas, in- asmuch as the name Didymus was very frequently applied to this person. II That we may die iciih him. The disciples feared that Jesus would cer- low disciples, Let us also go that we may die with him. 17 Then when Jesus came, he found that he had lain in the grave four days already. 18 (Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:) 19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 20 Then Martha, as soon as she heard that Jesus was coming, went and met him : but Mary sat still in the house. , 21 Then said Martha unto I Jesus, Lord, if thou hadst been ' here, my brother had not died. 22 But I know that even now, whatsoever thou wilt ask of God, God will give it thee. tainly encounter anew the hostility of the leaders of the Jews, and they apprehended the worst consequences. Still, as he was bent on going, they would not consent that he should go alone ; if he would expose himself to death, they would also share in the exposure. 18. Fifteen furlongs ; about two miles. 19. Many of the Jeics came to Mar- tha and Mary, to comfort them, &c. It was customary, when death had occurred in a family, for friends to visit the family, in order to console them. This was particularly the > case during the seven or eight days which immediately followed the death. Those seven or eight days were pecu- liarly days of mourning. 22. Whatsoever thou wilt ask of God, &c. Martha appears to have cher- ished a confidence in the ability of Jesus to restore her brother to life, and a faint hope, at least, that he would restore him. She was mani- festly, however, in a fluctuating state CHAPTER XI. !17 23 Jesus saith unto her, Thy brother shall rise again. 24 Martha saith unto him, I know that he shall rise again in the resurrection, at the last day. 25 Jesus said unto her, I am the resurrection, and the life : he that believeth in me, though he were dead, yet shall he live : 26 And whosoever liveth, and believeth in me, shall never die. Believest thou this? 27 She saith unto him. Yea, Lord : I believe that thou art the Christ, the Son of God, which should come into the world. 2S And when she had so said, she went her way, and called Mary her sister secretly, saying. The Master is come, and calleth for thee. 29 As soon as she heard that, she arose quickly, and came unto him. of mind, as might be expected of one so deeply afflicted. 23. Shall rise again. Jesus meant, probably, to excite in her mind the belief that he was intending to restore her brother, though he did not declare positively that he would. 24. He shall rise again at the resur- rection. Martha's grief and despon- dency seem now to have prevailed ; and she was yielding to the fear that her brother would not be speedily raised up to life. 2.5. Jesus then led her to contem- plate himself as possessing the power of raising up from the dead, and of imparting life, even of bestowing im- mortal life, in order to cherish in her a confidence that he had the requisite power to raise up Lazarus at once. / am the resurrection; that is, the au- thor of the resurrection. || The life ; the giver of life, one in whom a life- VOL. II. 19 30 Now Jesus was not yet come into the town, but was in that place where Martha met him. 31 The Jews then which were with her in the house, and comforted her, when they saw Mary that she rose up hastily, and went out, followed her, say- ing. She goeth unto the grave to weep there. 32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him. Lord, if thou hadst been here, my brother had not died. 33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, 34 And said. Where have ye laid him ? They say unto him. Lord, come and see. giving power dwells. Compare 5 : 21, 25—29. II Shall he live ; shall be re- stored to life. 26. Shall never die ; shall have im- mortal life. Our Lord referred to the continued life and bliss of the soul. In this, the whole person of the be- liever will share, for the body, though it yields to death, will be raised incor- ruptible. 27. Thou art the Christ, &c. The assured confidence which Martha placed in him as the Messiah, would lead her to confide in his declarations respecting his life-giving power. 31. Uiito the grave, to weep there. It was common for mourners to visit the tombduring tjie days of mourning, and to pour out lamentations at that spot. 33. He groaned in the spirit, and was troubled ; was filled with painful emotion. He sympathized deepl}' 218 JOHN. 35 Jesus wept. 36 Then said the Jews, Be- hold how he loved him ! 37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died 1 38 Jesus therefore again groaning in himself, cometh to the grave. It was a cave, and a stone lay upon it. 39 Jesus said. Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh : for he hath been dead four days. 40 Jesus saith unto her, Said I not unto thee, that if thou with these afflicted sisters, for he pos- sessed all the tender sensibilities of human nature. 37. Could not this man, &c. This was the language of unfriendly feel- ing towards Jesus. 38. It was a cave. Caves, whether natural or artificial, were frequently used for the interment of the dead. i] Jl stone lay upon it ; lay against it. t was common for sepulchres to be closed by placing a large stone at the entrance. See Matt. 27 : 60. 40. Said I not unto thee, that if, &c. A declaration in the words here men- tioned by our Lord we do not find in this chapter. Doubtless, however, other remarks were made, on this oc- casion, besides those which are here recorded. The declarations of Jesus, also, in vs. 4, 25, 26, might well ex- cite the hope, that a belief in his abili- ty to raise the dead, would not be exercised in vain, even in respect to the present instance of mortality. 41. Thou hast heard me. Jesus knew that the miracle was about to take place. 44. Bound hand and. foot with wouldest believe, thou shouldest see the glory of God? 41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me : 42 And I knew that thou hearest me always : but because of the people which stand by, I said it, that they may believe that thou hast sent me. 43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. 44 And he that was dead came forth, bound hand and foot with grave-clothes : and his face was bound about with a napkin. grave-clothes. Bandages were often, in the East, bound around each limb of the corpse. These bandages were not, however, so very tight as entire- ly to hinder motion, when life was restored to Lazarus. || His face was hound ahout with a napkin. Usually, a linen cloth was passed around the forehead, and fastened under the chin. In some instances, it is probable, the whole face was covered. || Loose him; that is, from his bandages, which proved an impediment to his walking freely. Remarks. 1. The resurrection ot Lazarus was a peculiarly striking miracle. He had been dead four days, and no one could well doubt that he was actually dead. vs. 17, 39. It was performed in the presence of several witnesses, both friendly and unfriendly to Jesus, vs. 45, 46. ISo one pretended to deny the reality of the miracle. 2. Jesus distinctly asserted the doctrine of the resurrection and the future life. vs. 23 — 26. How consoling is this doctrine ! Our pious deceased CHAPTER XL 219 Jesus saitli unto them, Loose him, and let him go. 45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. 46 But some of them went their ways to the Pharisees, and told them what things Jesus had done. 47 Then gathered the chief priests and the Pharisees a coun- cil, and said, What do we? for this man doeth many miracles. friends have not ceased to exist ; they have ceased to live on earth. In a brighter and a holier world, they are enjoying consummate bliss in the ser- vice and the favor of God. 3. Tender sympathy in the woes of others elevates and adorns, as well as softens true dignity. To a Saviour so tender, and so powerful, as Jesus, we may safely commit all our inter- ests, vs. 33—36. 47. A council; the Sanhedrim, the highest court of the Jews. || What do we ? What shall we do ? They could not deny the miracle ; and it would be vain to ascribe it to Satan's agency. The people could not but be favorably and deeply impressed by such a work ; yet the chief priests and Pharisees were determined not to ac- knowledge Jesus as the Messiah, but in some way to check his progress. 48. The Romans shall come, &c. To excite the members of the Sanhe- drim against Jesus, the leaders ad- vanced the suggestion that the coun- try and the nation were in danger of being destroyed by the Romans ; for the mass of the people, they inti- mated, would soon follow him, and, led on by him, would raise the stan- dard of rebellion against the Romans, and thus bring down on the nation the weight of the Roman power. The nation did indeed bear the Ro- man yoke with much dissatisfaction ; 48 If we let him thus alone, all ?nen will believe on him : and the Romans shall come, and take away both our place and nation. 49 And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, 50 Nor consider that it is ex- pedient for us, that one man should die for the people, and that the whole nation perish not. but none felt this dissatisfaction more than the chief priests and Pharisees. When, however, they wished to carry a favorite point, they could easily dissemble, and pretend to dread cer- tain dangers which they by no means feared. Jesus had uniformly declined usurping temporal power and encour- aging popular tumults. || Take away ; destroy. || Our place ; our country. 49, 50. The high priest. The high priest was also the principal officer in the Sanhedrim, and one whose opin- ion would have much weight. || Ye know notliing at all ; ye act very ig- norantly and unwisely in permitting Jesus to go at large, and to be secur- ing to himself the affections of the people. II It is expedient for us ; it would be for our advantage. He ap- pealed not to their sense of justice, for he knew that on that ground Jesus could never be put to death ; — he wished to excite in them a fear that their own popularity and dignity were in extreme danger, and that the na- tion would, in some way, be ruined by means of Jesus. In an excited state of feeling, he called on them to con- sider what was demanded, not by im- partial justice, but by a regard to the safety of the nation. || That one man should die for the people, &c. ; that it would be better to put to death this one man, Jesus, whether by fair means or unfair, than that the whole nation should be ruined. Thus he founded 220 JOHN. 51 And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation ; 52 And not for that nation only, but that also he should gather together in one the chil- dren of God that were scattered abroad. his bloody advice upon a pretended patriotism and zeal for the safety of the nation. His object was to bring the Sanhedrim to the point of deter- mining that Jesus must be put to death, in some way or other, so that they might be rid of him ; and this object the high priest gained. See v. 53. 51. TJiis spake he not of himself. The word of does not here mean re- specting, but from or hy. He spoke not this from his own mind ; that is, in speaking this, he should be regard- ed as speaking, not merely by his own wicked suggestion, but also in re- markable accordance with the divine mind, and by a very special provi- dence. \^ He prophesied ; he declared beforehand what was really, in the providence of God, and in accordance with the divine plan, to take place. Caiaphas did not intend to utter a prophecy, nor was his design any other than that of effecting the death of Jesus, as an act of pretended state policy. Yet, so coincident was his declaration with what was to take place, that it might well be regarded as prophetic ; and the high priest of the Jewish people, their highest offi- cer, might be regarded as an instru- ment that God employed in announ- cing a most important part of the divine plan. The declaration which he made God designed to fulfil, though in another and a more exten- sive sense than Caiaphas intended. 52. Gather together in one; into one company. j| TJie children of God; those who should become his chil- dren ; those whom God was purpos- ing to unite to his spiritual family. 53 Then from that day forth they took counsel together for to put him to death. 54 Jesus therefore walked no more openly among the Jews ; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. II Scattered abroad ; Gentiles, every where dispersed. From among these, as well as from among the Jews, the company of God's children was to be formed ; and for these, as well as for Jews, Jesus was to die. Thus the re- mark of Caiaphas ought to be regard- ed as signally prophetic, though he had no such intention, and as to be fulfilled in a far wider sense than he contemplated. For it really was ac- cording to God's purpose that Jesus should be put to deuth, not for Jews only, but also for Gentiles, for the whole family of God, which should be gathered from among Gentiles, as well as from among Jews. Suggestions. 1. How differently are different men affected by the same events ! Compare vs. 45, 46, 48, 53. 2. How strong is the power of prejudice and ill-will ! vs. 49, 50. 3. How easily can God employ, in executing his own purposes, the an- gry and selfish designs of men, while yet those men are, in those very de- signs, acting according to their own choice ! vs. 51, 52. Compare Ps. 76 • 10. Is. 10:5— 7. 53. They took counsel together for to put him to death. In accordance with the advice of Caiaphas, the chief members of the Sanhedrim set them- selves in earnest to accomplish the death of Jesus. 54. The wilderness; the desert of Judea. See on Matt 3:1. || Ephraim. The situation of this place is not known. Some writers speak of it as being two, others eight, others twen- ty, miles from Jerusalem. CHAPTER XU. •2t>i 55 And the Jews' passover was nigh at hand : and many went out of the country up to Jerusalem before the passover, to purify theniselves. 56 Then sought they for Je- sus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast 1 57 Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should show if, that they might take him. CHAPTER XII. THEN Jesus, six days before the passover, came to Beth- any, where Lazarus was which 55. T/ie Jeics'' passover. See on Matt. 26 : 2. This was the passover just before the crucifixion of Jesus. If To purify themselves ; to prepare themselves by purification for attend- ing at the festival. Those Jews who had contracted defilement repaired to Jerusalem some days before the festi- val, for the sake of becoming thus prepared. The purification consisted in visiting the temple, offering prayers and sacrifices, in abstinence from cer- tain sorts of food, in bathing, and other similar ceremonies. Such ser- vices occupied, according to circum- stances, from one to six days. 56. Tkat he icill not come to the feast ? There were reasons to sup- pose that he would not be present; for the Sanhedrim had determined that he should be put to death, and had charged the people to give infor- mation if they knew where he could be found. See v. 57. Some, howev- er, knowing that Jesus had been in the habit of attending the passover, and knowing his superiority to fear, believed that he would be present. 19* had been dead, whom he raised from the dead. 2 There they made him a supper ; and Martha served : but Lazarus was one of them that sat at the table with him. 3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair : and the house was filled with the odor of the oint- ment. 4 Then saith one of his disci- ples, Judas Iscariot, Simon's son, which should betray him, 5 Why was not this ointment sold for three hundred pence, and given to the poor 1 6 This he said, not that he cared for the poor ; but because CHAPTER Xn. 2. There they made him a supper. This entertainment, designed to show respect and afiiection for Jesus, took place at the house of Simon the leper. See Matt. 26 : (>. Simon was prob- ably a relative of Lazarus and of his sisters. Hence Martha waited on the company, and Mary performed the special act of kindness which John proceeds to relate, 3. Spikenard; an aromatic plant, yielding a costly ointment. Compare Matt. 26 : 7. II Anointed the feet of Jesus, &c. See on Matt. 26; 7. 4. 5. Compare Matt. 2Q : 8, 9. 6. See on Matt. 26 : {). He was a. thief, &c. It came to be known that Judas was a dishonest man. stealing, and applying to his own use the money which the friends of Jesus were in the habit of giving for the comfort of himself and of his imme- diate followers. |j The bag ; the purse in which money was kept. || Bare lokat was put therein. He had charge of the money which was contributed from time to time, by various individ- 2i2 JOHN. Ihiet", and had the bare what was put he was bag, and therein. 7 Then said Jesus, Let her alone : against the day of my burying hath she kept this. 8 For the poor always ye liave with you ; but rne ye have not always. 9 Much people of the Jews therefore knew that he was there : and they came, not for Jesus' sake only, but that they might see Lazarus also, whom he had raised from the dead. 10 But the chief priests con- sulted that they might put Laz- arus also to death ; 11 Because that by reason of uals. The confidence which had been reposed in him he grossly abused ; and indulged a thievish disposition. Under the guise of solicitude for the poor, he found fault with the kind act of Mary. His real wish was that the ointment, instead of being thus used, might have been sold, and the avails entrusted to him. Thus he would have had an opportunity of gratifying his evil propensity. 7, 8. Compare Matt. 26: 10—12. 9. Therefore. The word noto would here better express the original word. The sentence would then be this : ,^010 much people of the Jews, &c. The people here spoken of were the rommon people, in distinction from the higher classes. || He teas there; at Rethan}^ 10. Put Lazarus fdso to death. How manifestly were the chief priests actuated by a dislike of Jesus, and a determination at 27 that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spake of him. 42 Nevertheless, among the chief rulers also many believed on him ; but because of the Phar- either to God, or to Satan, or to man. If God foresees that certain results will take place, in consequence of his commanding or permitting certain things, he is said to accomplish those results, while yet the men who are personally concerned are guilty or virtuous according to the nature of the action. See on Matt. 6:13. Compare also Deut. 29 : 4. Thus, in the passage quoted from Isaiah, God commissioned his prophet to exercise the prophetic office among the Jews, and to address them with the utmost plainness, in the name of God. At the same time, he knew that they would reject the prophet's message ; and this refusing to receive the proph- et's instructions, and to turn to God, was chargeable on themselves, and would greatly aggravate their guilt and their doom. But, though it was foreseen that they would thus abuse and pervert the prophet's instruc- tions, he was still directed to go to them, and, by giving them warnings which they would pervert, make their hearts hard, and blind their eyes. Now, the prophet would not be culpa- ble for this result, but the people themselves. So God may be said to blind the eyes of men when he spreads before them light, from which he knows they will turn away. The men blind their own eyes, but the oc- casion of their being thus guilty is the fact that light from God is spread be- fore them. When, then, it is said, He hath blinded their eyes, &c., the meaning is, simply, their eyes are blinded, their hearts are hardened; and this blinding and hardening take isees they did not confess him, lest they should be put out of the synagogue : 43 For they loved the praise of men more than the praise of God. 44 Jesus cried, and said. He that believeth on me, believeth not on me, but on him that sent place, not by God's direct agency, but by occasion of his having presented religious opportunities to men, and by their abusing or neglecting of those opportunities. |1 That they should not see, &c. In accordance with the scriptural mode of speaking, these words may be rendered, iSo that they will not see — nor understand — nor he converted. Compare Matt. 13 11—15. Mark 4 : 12. 41. When he saxo his glory. See Is. 6 : 1 — 4. The remarkable mani- festation which was made to Isaiah was a manifestation of Jehovah. John here speaks of it as being a man ifestation of Christ. John seems to have been so much in the habit of contemplating the divine nature of our Lord, that he felt no difficulty in applying to Christ a description which originally referred to Jehovah ; just as he felt no difficulty in ascribing to Christ the work of creation. Since Christ was in reality a partaker of the divine nature, the description furnish- ed by Isaiah was truly a description of Christ. This language of John ac- cords, also, with the opinion which has been held from very ancient times, that all the appearances of Jehovaii mentioned in the Old Testament, were, in reality, manifestations of the Messiah in his divine nature. 42. Confess ; openly acknowledge. See Matt. 10 : 32. || Put out of the synacrogue ; excommunicated. See on 9 : 22. 44. Jesus cried; cried out, pro- claimed. The particular occasion on which Jesus spoke the words which follow, is not mentioned i^erhaps, 228 JOHN. 45 And he that seeth me, seeth him that sent me. 46 I am come a light into the world, that whosoever believeth on me should not abide in dark- ness. 47 And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. 48 He that rejecteth me, and receiveth not my words, hath one without referring to any one occa- sion, John intended to present a brief summary of our Lord's instruc- tions. 45. He that seeth me ; he that be- comes acquainted with me. 46. Jl light; one who bestows knowledge and bhss, a Saviour, jl Darkness; ignorance and misery. 47. / judge him not. The word judge is here equivalent to the word condemn, or the phrase adjudge to misery. In this verse and the follow- ing, Jesus makes a distinction be- tween himself and the word, that is, the instruction, which he had commu- nicated. He says, It is not I that will cause a person's misery ; his final doom cannot be ascribed to me as its procuring cause. || Not to judge ; not to condemn to misery. To make men miserable was no part of the Saviour's office. Whatever misery would result to men by occasion of his coming into the world, must not be imputed to him as a part of his de- sign, but must be ascribed to the per- verseness of men in slighting and rejecting him. 48. Huth one that judgeth him. The word one here does not relate to a person, but to the term tcord, which follows. The idea would be better expressed by the term that. The thought would then be expressed in a manner somewhat like the follow- ing : JVhoso rejecteth me, and receiveth not my instructions, hath ihtit which will condemn him to misery. These that judgeth him: the word that I have spoken, the same shall judge him in the last day. 49 For I have not spoken of myself; but the Father which sent me, he gave me a command- ment, what I should say, and what I should speak. 50 And I know that his com- mandment is life everlasting : whatsoever I speak therefore, even as the Father said unto me, so I speak. instructions, being disregarded, would inevitably be followed by an awful doom. The Saviour's teaching, if perverted or neglected, would be a savor of death unto death. Compare 2 Cor. 2: 15,16. 49. Of myself ; by my own author- ity, independently of the Father. || ^ commandment ; a direction. Compare 8: 26, -28. 50. His commandment is life ever- lasting; the commission, or direc- tion, which the Father gave me, was intended to secure men's eternal hap- piness. It was salvation then for which Jesus was sent into the world. The instructions which he imparted were in accordance with this design ; but if they are rejected, they will issue in the condemnation of men. Topics for Reflection. 1. The death of Jesus Christ was a part of the divine plan for the salvation of men. To the suffering of death Jesus voluntarily submitted, v. 24. Com- pare Luke 24 : 26. Acts 2 : 23. Rom 5:8. 2. Great will be the glory and bliss of the Saviour's followers, v. 26. How cheerfully, then, ought we to choose Christ as our teacher and example ! 3. Whatever sorrows we may be called to endure, and however we may shrink from the anticipation of sufferings, we ought to cherish a su preme regard to the glory of God. A solicitude to honor him will strengthen us for duties and for trials, vs. 28 CHAPTER XIII. 229 CHAPTER XIII. NOW before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved 4. While our privileges are con- tinued, let us beware of neglecting them. V. 35. How dreadful the doom which must result from abusing them ! v. 48. Compare Matt. 11 : 23. 5. Fear of human censure is ex- ceedingly injurious to our best inter- ests. V. 43. Compare Prov. 29 : 25. If we possess the approbation of God, how lightly ought we to estimate both the applause and the frown of man. Compare 1 Cor. 4 : 3. CHAPTER XIII. The evangelist, having furnished so many specimens of our Lord's pub- lic instructions, now, in several suc- cessive chapters, directs our attention to him in private with his disciples, preparing them for the last sad scenes of his earthly career, and for their subsequent duties. 1. Before the feast of the passover. The word passover sometimes refers specially to the supper when the pas- chal lamb was eaten ; and at other times to the festival of seven days which followed the day of this sup- per, and which was called the festival of unleavened bread. In this latter sense, the word is here used. The supper which is mentioned in the fol- lowing verses, was the paschal supper, when the lamb appointed by the law was eaten. This paschal supper was one day before the festival of unleav- ened bread. The law of Moses pre- scribed that the paschal lamb should be eaten on the fourteenth day of the first month [called Nisan] at even. See Lev. 23 : 5. The evening, ac- cording to the Jewish mode of reckoning, was not the end, but the beginning, of a day ; so that the even- ing of the fourteenth day was the time immediately after sunset of the thirteenth, and the lamb was to be vol.. II. 20 his own which were in the world, he loved them unto the end. 2 And supper being ended, (the devil having now put into the heart of Judas Iscariot, Si- mon's son, to betray him,) eaten on the evening which intro duced the fourteenth day. The next evening, which commenced the fif- teenth day, the festival of unleavened bread, or, as it came to be also called, the passover, commenced. See Lev. 23 : 6. The name unleavened bread came afterwards to be applied to the whole time ; namely, the day of eat- ing the lamb and the seven following days. Thus this supper, though it was, strictly speaking, the paschal, or passover supper, was really a day before the festival called the passover, or feast of unleavened bread. That it was the supper of the paschal lamb which Jesus was eating with his dis- ciples, is plain from Matt. 26 : 2, 17 — 20, &c. It has sometimes been thought that the expression " before the feast of the passover," shows that Jesus ate the paschal supper on this occasion before the usual time. But the view above presented removes the difficulties which have been felt, and shows that the statement of John is in perfect agreement with those of the other evangelists. Compare Matt. 26 : 17. Mark 14 : 12. Luke 22 : 7. II His oicn; the disciples, who were peculiarly his friends and objects of his regard. || Unto the end; to the end of his life. He persevered in giving them proofs of his love. 2. Supper being ended. The word which is here translated being ended, is used in several places to signify not the end, but simply the being, or the progress, of an affair or an event. In Mark 6 : 2, the word translated icas come is the same as is here employed ; in Matt. 26 : 6, the word rendered icas is the same. In the Greek of Matt. 13: 21, is a similar instance. By the aid of this remark, we per- ceive that the phrase under consid- eration might have been translated 230 JOHN. 3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; 4 He riseth from supper, and laid aside his garments; and took a towel, and girded him- self. 5 After that, he poureth wa- ter into a basin, and began to wash the disciples' feet, and to wipe them with the towel where- with he was girded. 6 Then cometh he to Si- mon Peter : and Peter saith while supper was going on, or during supper. This agrees with what is stated in the fourth verse — He riseth from supper; and in the twelfth verse, he was set down again [he had again reclined at the mealj. 3. All things into his hands. Com- pare 17 : 2. Matt. 11 : 27. 6. Dost thou wash my feet ? Peter objected, because the act seemed too low a service for his Master to per- form. The washing of a guest's feet was a servant's work. 7. Thou knoicest not noic ; thou dost not now understand the meaning of this act. II Hereafter ; by and by. Jesus was intending to explain this act, and to enforce the lesson he was thus emblematically teaching, as soon as he should have finished the wash- ing. 8. If I wash thee not. Jesus im- mediately used the word wash in a metaphorical sense, as signifying in- ward, moral purifying, j] Thou hast no part loith me ; thou canst not be a partaker with me of the blessings of the divine government. Without the moral cleansing which proceeds from Jesus, Peter would be destitute of the favor of God and the final bliss of heaven. 9. Not my feet only, hut, &c. ; that is, wash me all over, from head to foot. unto him, Lord, dost thou wash my feet ? 7 Jesus answered and said unto him, What I do thou know- est not now ; but thou shall know hereafter. 8 Peter saith unto him, Thou shalt never wash my feet. Je- sus answered him. If I wash thee not, thou hast no part with me. 9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. 10 Jesus saith to him. He that is washed needeth not save The thought of being separated from his Master, and of not enjoying the bliss which he could bestow, was too painful to be endured. Peter, also, probably perceived the meaning of Jesus in respect to an inward purify- ing, and instantly expressed his wish to be cleansed throughout from moral defilement. 10. He that is washed ; more strict- ly, according to the original, a person that has been bathed. The word in the original is a different one from the word translated wash in the preceding verses and in this same verse, and it signifies a ^encr«/ washing, or bathing. The other word is applied to a slight washing, as of the hands or feet. II JVeedeth not save to wash his fret ; has no need of an entire washing, or ba- thing; he needs only to wash his feet. II Clean every ^chit ; clean through- out. The bathing of a person would impart entire cleansing ; but in com- ing to a friend's house, the feet would become soiled, and would therefore need to be washed anew. As sandals were worn, and the foot was often for the most part uncovered, it would be exposed to the dust ; and, therefore, before the person took his place among the guests, it was necessary that his feet should be washed. By this illus- tration Jesus would convey to Petei CHAPTER XIII. 231 to wash his feet, but is clean every whit: and ye are clean, but not all. 11 For he knew who should betray him: therefore said he, Ye are not all clean. 12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you ? 13 Ye call me Master, and Lord : and ye say well ; for so I am. 14 If I then, t/ow Lord and the thought, that his moral condition might be compared to the condition of a man who had been bathed, and who afterwards would need only the washing of his feet. The work of thorough moral purification, to which Peter's desire had reference, had al- ready been performed, and Peter did not need that general cleansing. He did need, however, cleansing in re- gard to the daily moral defilement which he might contract. || Ye are clean; ye have this general right state of moral feeling. || But not all. There was one exception. This is mentioned in the next verse. 12. Was set down again; had re- clined again at the supper. || Know ye ? do ye understand .'* 13. Master and Lord ; Teacher and Master. 14. 15. If I then, &c. Jesus ex- plained the design of the act which he had been performing. He wished to impress the minds of his disciples with the duty of condescension and benevolence. With such an example before them, they ought not to ac- count any kind acts too mean for them to perform for each other ; they ought cheerfully to render the lowest services which circumstances might require and which the spirit of love might dictate. This lesson our Lord enjoined on every proper occasion. Compare Matt. 18:4, 5. Master, have washed your feet ; ye also ought to wash one anoth- er's feet. 15 For I have given you an example, that ye should do as 1 have done to you. 16 Verily, verily, I say unto you. The servant is not greater than his lord ; neither he that is sent greater than he that sent him. 17 If ye know these things, happy are ye if ye do them. 18 I speak not of you all ; I know whom I have chosen ; but 20: 20—28. 23:10, 11. And, at the close of his life, he wished to make an indelible impression respect- ing it on the disciples' minds. Ac- cording to Luke's account of this last supper, the disciples were still indul- ging ambitious views, and still needed special instruction concerning mutu- al condescension and love. See Luke 22 : 24—30. It has sometimes been thought that our Lord meant to enjoin the tcashing of feet as a religious ordinance to be perpetually observed among his fol- lowers, as the Lord's supper is to be perpetually observed. But the apos- tles did Hot so understand the Sa- viour ; and hence, in the Acts of the Apostles, in which book we so fre- quently meet with accounts of bap- tism and of the Lord's supper, we no where read of the washing of feet performed as a religious ordinance. This consideration unites with our Lord's explanation of the act in showing that he meant to inculcate the duty of mutual condescension and love. 16. The servant is not greater, &c. If the Master has condescended to perform such an act, surely the ser- vant ought not to think it beneath him. 18. JVJwm I have chosen; whom 1 have selected as true friends, my real, chosen followers. || That the Scrip- 332 JOHN. that the Scripture may be ful- filled, He that eateth bread with me, hath lifted up his heel against me. 19 Now I tell you before it come, that when it is come to pass, ye may believe that I am he, ture might he fulfilled. It had been foretold in the Scripture that the Messiah would suffer and die. See Is. 53 : 2 — 9. As a circumstance lead- ing to that result, he would be be- trayed ; and one who had been on intimate terms with him, was to be the means of his coming into the power of his adversaries. This thought our Lord expressed in the words of Ps. 41 : 9. II He that eateth bread with me ; he that has enjoyed my hospitality and been on terms of friendship with me. II Lifted up his heel ; to attack and injure me. The ungrateful, un- provoked conduct of a man who should rise up against one who had befriended him and admitted him to his table, would well illustrate the conduct of Judas in betraying his Master. 19. Ye may believe that I am he ; that I am the Messiah. The treach- ery of Judas might naturally have a bad effect on the disciples, in suggest- ing the suspicion whether he had not discovered something that had de- stroyed his confidence in Jesus, and, therefore, whether they had not com- mitted a mistake in following him as tlie Messiah. And when, in conse- quence of this treachery, Jesus should be taken by the Jews and put to death, their confidence would be put to a severe test, as they were not ex- pecting such an event. But, amid these perplexities, if they should con- sider that Jesus foretold what was to take place, and foretold that one of their own number was to be the crimi- nal instrument of such a result, they would perceive, in this knowledge of the future, an additional evidence of !iis being what he had claimed to be. 20 Verily, verily, I say unto you, He that receiveth whomso- ever I send, receiveth me ; and he that receiveth me, receiveth him that sent me. 21 When Jesus had thus said, he was troubled in spirit, and testified, and said. Verily, 20. He that receiveth, &c. The connection of these words with the preceding is not very obvious. Per- haps our Lord spoke more at length, reminding the disciples of the great- ness and solemnity of their office, and assuring them that, notwithstanding the sorrows through which he was to pass, and in which they were to par- ticipate, they would find friends who would give them a welcome recep- tion, and that those who should re- ceive them would be regarded as re- ceiving him. Thus he mingled conso- lation with his predictions of evil, and kept constantly before their minds the thought that they were the representa- tives of the Messiah, while at the same time they ought to cherish the spirit which would make them wilhng, each to be the servant of all. Reflections. 1. The betraying of Jesus might well be traced to the influence of Satan. It was truly a diabolical act. v. 2. But instead of cherishing indignation against the memory of Judas, let us, each, watch against the wiles of the adversary. 2. We cannot too highly estimate the spirit of mutual condescension and kindness, vs. 14, 15. Compare vs. 34, 35. 15 : 12. 3. We need both an entire purifica- tion of our moral natures, and cleans- ing from our daily sins. v. 10. Com- pare 1 John 1 : 7 — 9. Rev. 1 : 5. Have WE been cleansed from the de- filement of sin .'' 21. Troubled in spirit; enduring painful emotion. || Testified; de- clared. II Shall betray ; will betray. See on Matt. 26 : 23. CHAPTER XIIL 233 verily, I say unto you, that one of you shall betray me. 22 Then the disciples looked one on another, doubting of whom he spake. 23 Now there was leaning on Jesus' bosom, one of his dis- ciples, \yhom Jesus loved. 24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. 25 He then, lying on Jesus' breast, saith unto him, Lord, who is it? 22. Doubting of lohom he spake. Hence, according to Matt. 26: 22, Mark 14 : 19, they began to ask Je- sus, one by one, Lord, is it I ? 2.3. Leaning on Jesus' bosom. As the disciples, together with Jesus, were recUning at the meal (see Matt. 26 : 7), the one who was next to Je- sus would be reclining near his bosom. II One of his disciples. This was John himself, who in a modest way sup- presses his name. || Whom Jesus loved ; to whom Jesus was peculiarly attached. 25. Lying on Jesus' breast. Such was his position, that, by a slight turn- ing of the head, he could in a very private manner, by a mere whisper, speak to Jesus. It was, doubtless, in this private way, that the question was put to Jesus and an answer given by him to John. The other disciples did not hear the answer. 26. A sop ; a morsel, that is, of the bread. || Dipped it. It was the practice at the paschal supper, for the head of the family, after having bro- ken the bread into pieces, to dip it with the fingers into the dish con- taining the broth of the lamb, and to give a bit of bread to each per- son present. Judas's turn to receive the usual portion was probably the next one ; or the giving of the mor- sel might have commenced witli hiai on account of the position which 26 Jesus answered, He it is to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot the soti of Simon. 27 And after the sop Satan entered into him. Then said Jesus unto him. That thou doest, do quickly. 28 Now no man at the table knew for what intent he spake this unto him. 29 For some of them thought, because Judas had the bag, that he occupied at the table. While the giving of the morsel would show to John which one of the company was the traitor, the other disciples would not discover beforehand who it was that was about to commit the foul deed, as Jesus did not depart from the ordinary course of proceed- ing in distributing the bread. Thus Jesus exercised the utmost kindness throughout this trying scene. 27. Satan entered into him. A way of expressing the thought, that Satan instigated him ; and that his heart now became emboldened to consum- mate his treachery. Compare v. 2. 28. Ao man at the table kneio, &c. John himself knew ; but as he was the writer of this account, he spoke only of the others. They did not hear what Jesus had told John, nor had John an opportunity, nor probably an inclination, to make known the trai- tor's name. It would be, alas ! suffi- ciently soon revealed. Judas knew what Jesus meant; and it was, per haps, just before the Saviour's remark in v. 27, that Judas put the inquiry, Is it I ? See Matt. 26 : 2.5. Judas might have been near to Jesus, and have received the Saviour's answer without its being heard by the others. Perceiving that Jesus knew what he had done, and what was about to take place, he instantly withdrew. 29. Judas had the bag. See on 234 JOHN. Jesus had said unto him, Buy those things that we have need of against the feast ; or, that he should give something to the poor. 30 He then, having received the sop, went immediately out : and it was night. 31 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. 32 If God be glorified in 12 : 6. II Against the feast ; for the festival which was just commencing, and would continue seven days from the next evening. 31. Mow is the Son of man glorified. Jesus knew that his death was just at hand ; and though to human view an ignominious death, yet it would issue greatly to the glory of himself and of is Father. It would be followed by a triumphant rising from the dead, by an ascension to the right hand of God, and by the extension and preva- lence of his religion. Thus Jesus, by means of death, would be rendered illustrious. || God is glorified. The wisdom, and benevolence, and power of God, would become conspicuous by the events which would follow the death of Jesus, and by that death as procuring pardon and eternal life for men. || In him; by means of him. 32. Glorify him in himself ; make Christ himself glorious, as the agent in establishing the scheme of redemp- tion, by elevating him to the dignity and happiness which would follow his ascension to heaven. Compare Phil. 2:8—11. 33. Little children. A phrase ex- pressing endearment, equivalent to my dearest friends , my beloved. \\ Ye shall seek me ; ye will anxiously de- sire my presence and aid. |j So now I say to you. Jesus intended to con- vey to his disciples the thought that he was about to be removed from them by death. The remark which him, God shall also glotify him in himself, and shall straight- way glorify him. 33 Little children, yet a little while I am with you. Ye shall seek me; and, as I said unto the Jews, Whither I go, ye cannot come, so now I say to you. 34 A new commandment I give unto you. That ye love one another ; as I have loved you, that ye also love one another. he repeated to them, he had formerly (8 : 21) made to the Jews. It was used, however, here in a somewhat different sense. He meant, that the disciples could not yet follow him, as it was proper that they should still remain on earth in order to effect his merciful designs. Compare 14: 3. The Jews to whom he had before made this remark, could not go where he would be, on account of their sin- ful character. But these disciples Jesus acknowledged as his beloved followers, whom he would, in due time, receive to himself 34. A new commandment I give unto yo2i. This injunction of ardent mutual love had respect to the disci- ples as the followers of Jesus, sepa- rate both from the Gentiles and from the great body of the Jews. It was a Christian injunction, having respect to the new religion ; an injunction, not particularly made before, though the principle from which it would grow had existed before. It was ad- ditional to all the obligations hereto- fore imposed, and was designed for cherishing mutual Christian love. It was neic, then, as pertaining to a, new community and to relations which did not exist before the coming of Christ. The occasion for its being enforced had but recently arisen, for it was only of late that the new re- ligion had been introduced. This command had special respect, also, to the apostles, and was specially CHAPTER XIII. 235 35 By this shall all men know that ye are my disciples, if ye have love one to another. 36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now ; but thou shalt follow me afterward. needed by them. They had been cherishing ambitious views respect- ing the chief offices in the new king- dom. Jesus had repeatedly corrected this spirit, and enjoined on them hu- mility and mutual service ; he had also just given an example of lowli- ness and love in washing their feet. Now he again commands, that, banish- ing ambition, or the desire to rise one above another, they should cherish mutual love as a distinguishing trait of his disciples. To them as his apos- tles, it was a new commandment, su- peradded to all the injunctions in the Old Testament respecting mutual love. At the same time, it was a command which in its spirit would embrace all the followers of Christ, as such. II Jls I have loved you, &c. Jesus proposed his own example as a rule and an encouragement. The mutual affection of his apostles and of all his followers, ought to be like his for them, making them deeply interested in one another's welfare, and willing to endure personal priva- tions of any kind, and to any extent, for the sake of others. Compare 15 : 12,13. 35. By this shall all men know that ye are my disciples, &c. Mutual love peculiarly characterized the early Christians. It was a common ex- pression among the heathen — '* See how these Christians love one anoth- er, and how they are ready to die for each other ! " A heathen writer, in a scoffing manner, remarked of Chris- tians, *• Their lawgiver persuaded them that they are all brethren." Another said, '' They love each other even before t'ley are acquainted." 37 Peter said unto him. Lord, why cannot I follow thee now ? I will lay down ray life for thy sake. 38 Jesus answered him. Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee. The cock shall not crow, till thou hast denied me thrice. 36. Whither goest thou ? As Jesua had not expressly said that he was about to die, the disciples did not thoroughly apprehend his meaning. They thought of his being removed from them in some way, but exactly what he meant they knew not. 37. / toill lay down m,y life. Peter supposed that Jesus was anticipating danger, but that, by the exertions of his disciples, he might be rescued from the danger. With his charac- teristic ardor, he generously, though ignorantly, offered to undergo any trouble rather than to be separated from his Master, or than to see his Master violently treated. Compare Matt. 26 : 33. Luke 22 : 33. 38. The cock shall not crow, &c. Compare Matt. 26 : 34. CHAPTER XIV. The closing remarks of the prece- ding chapter (vs. 31 — 38) naturally excited gloom among the disciples. Jesus proceeded to present to them such consoling and encouraging thoughts as their circumstances re- quired. In a very few hours, he was to be taken, and condemned, and cru- cified. They would need consolation j and more appropriate promises and cautions could not be made than are found in this chapter and the two fol- lowing ones. He encouraged them to place unwavering and unlimited confidence in him ; gave them assur- ances of bliss in heaven, of answers to their prayers, of the Holy Spirit's aid, of success in their labors, of his spiritual presence with them, and of his (Tener il blessinor. 236 JOHN. CHAPTER XIV. LET not your heart be trou- bled : ye believe in God, be- lieve also in me. 2 In my Father's house are many mansions : if it loere not so, I w^ould have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also. 4 And whither I go ye know, and the way ye know. 1. Ye believe in God; or, believe ye in God. The idea expressed by the word believe is that of trusting, and the Saviour's thought may thus be conveyed — Trust in God, trust also in me. 2. My Father's house; that is, heaven. God is here represented as occupying a spacious palace, with ample accommodations for his friends. II Mansions ; apartments. 3. / will come agaiii ; namely, at the termination of their labors on earth. 4. Whither I go. The Saviour was going to heaven, to his Father. |1 The way ; the course to be pursued, in or- der to arrive at heaven. Life is a journey : the path of holy love and obedience to Christ, conducts to heaven. 5. Whither thou goest. Thomas did not understand the remark of Je- sus ; he thought that his Master was about to retire to some place on earth. 6. Jesus spoke again of going, not to some place of security on earth, but to the Father, in heaven, and briefly explained to Thomas how one could arrive at heaven. I am the icay ; that is, to the Father. As a road con- ducts a person to a particular place, so, by means of me, a person can go to God — I am the medium of access to God. It is by being my disciples, and obeying my instructions, that 5 Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way ? 6 Jesus saith unto him, I am the way, and the truth, and the life : no man cometh unto the Father, but by me. 7 If ye had known me, ye should have known my Father also : and from henceforth ye know him, and have seen him. 8 Philip saith unto him, Lord, show us the Father, and it suf- ficeth us. men can attain to heaven. || The truth; that is, I am the author of those true doctrines which rightly ex- hibit the plan of God for the salvation of men ; through me, as the teacher from God, is communicated the truth, obedience to which leads to heaven. II The life ; the giver of spiritual life to the souls of men. Not only must the path to heaven be opened by the Mediator, but, in order to walk in that path, men jnust be taught the truth respecting God and heaven, and must become spiritually alive to God. It is through Jesus that spiritual life is imparted to the souls of men, so that they obey God, and walk in the way of holiness to heaven. See 6 : 35, 48, 50, 51, 57. Let us INQUIRE, 1. Do we trust in Christ as our mediator .'' 2. Do we heartily receive his in- structions, as our great Teacher .'' 3. Do we possess spiritual life, so as to be obedient to his instructions ^ 7. Ye sliould have known my Father also. Between the Father and Christ there was a most intimate union, so that a knowledge of tlie one was also a knowledge of the other. Compare 5 : 19, 23. II Have seen him ; are ac- quainted with him ; have a knowl- edge of God himself, by having an acquaintance with me. 8. Lord- shoio us the Father. Pliii- CHAPTER XIV. Qii7 9 Jesus saith unto hira, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me, hath seen the Father ; and how sayest thou the?i, Show us the Father? 10 Belie vest thou not that I am in the Father, and the Fa- ther in me ? the words that I speak unto you, I speak not of myself : but the Father, that dwelleth in me, he doeth the works. ip, in a childlike manner, not consid- ering the spiritual, invisible nature of the Father, wished to see him with his bodily eyes. 9. He that hath seen me hath seen the Father. So intimate was the union of Christ with the Father, that he was a perfect representative of him. Compare Heb. 1 : 3. 10. / am in the Father, Sec. A more direct way of expressing inti- mate union between the Father and Ciirist. II The words ; the instruc- tions. II J^ot of myself; not by my own authority, independently of the Father. || The tnorks. This term has respect here to all the actions of Je- sus, his teaching, his performing of miracles, and his labors in general for the salvation of men. In his whole course of action, Iiis teaching, as well as his miracles, there was a manifesta- tion of God's presence and power. 11. Believe me ; believe my decla- rations. II For the verij toorks' sake. If the declarations of Jesus were not sufficient to secure a full assent, yet his deeds, the actions of his whole life, would warrant and demand their confidence in him. Those deeds proved Christ to be what he declared he was, one in whom God dwelt, and by whom God was manifesting him- self among men. 12. To encourage their confidence in him, Jesus assured his disciples that distinguished honor would be bestowed on those w!io should adhere 1 1 Believe me that I am in the Father, and the Father in me : or else believe me for the very works' sake. 12 Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also ; and greater works than these shall he do ; because I go unto my Father. 13 And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. to him with unwavering faith. The works that I do ; a course of action similar to that in which I am en- gaged, having for its object the salva- tion of men. || Greater works. The results which would flow from the labors of his disciples would be great- er and more striking than those which he himself had produced. They would be signally blessed in carry- ing forward the work which he had commenced, and the visible fruits of their labors would be greater and more numerous. He laid the founda- tion ; they were to erect the super- structure. II Because I go unto my Father. After Jesus should have gone to the Father, the Holy Spirit would be sent forth, and, by his influences on the souls of men, the labors of the apostles, and ofother believers in Jesus, would become eminently successful. The triumph of his cause was, for the present, deferred. It would be more appropriate to that period when Jesus should be elevated to his glorious dis- tinction as Head over all things. See Mark 16 : 19. Eph. 1 : 2-2. 13. In my name ; as my apostles, acknowledging my authority, and la- boring to advance my cause. What- ever would be necessary to the apos- tles, in the discharge of their work, they were encouraged to expect in answer to prayer. || Glorified in the Son; by means of the Son. Tlie cause of Christ was indissohibly con- nected witli the glory of God. Noth- 233 JOHN. 14 If ye shall ask any thing in my name, I will do it. 15 If ye love me, keep my commandments : 16 And I will pray the Fa- ther, and he shall give you an- other Comforter, that he may abide with you forever ; 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him : but ye know him ; for he dwelleth with you, and shall be in you. ing, therefore, ne.cessary for the per- formance of their work, would be withholden from the apostles. 14. Any thing. The Saviour had reference, clearly, to amj thing that was necessary for the successful pros- ecution of their work. He repeated the assurance contained in the pre- ceding verse, so as to excite unwa- vering confidence in his faithfulness. 16. Comforter. The office of him who is here called a Comforter includ- ed instruction and guidance respecting Christian truth, as well as consolation. Compare v. 26 and 16: 13, 14. He was to be a Helper to them in a most extensive sense, as Christ had been. \\Jlbide with you forever. Christ's abid- ing with his followers was a tempora- ry one. That of the Holy Spirit was to be permanent ; he would never leave them. 17. The Spirit of truth; the Spir- it who should make known divine truth. II Sceth him. not, neither knoic- cth him; does not rightly conceive of him, nor of his designs, and therefore does not cordi^ly welcome him. || Ye know him ; ye know his designs, and are rightly disposed towards him. The word know in the Bible frequent- ly contains the additional idea of ap- prohation and love. \\ Shall be in you ; as a teacher and guide. The Spirit would make known to the disciples the divine will, and so influence their hearts that they would cheerfully obey it. J 8. Comfortless ; like orphans, 18 1 will not leave you comfortless : I will come to you. 19 Yet a little while, and the world seeth me no more ; but ye see me : because I live, ye shall live also. 20 At that day ye shall know that I am in my Father, and ye in me, and I in you. 21 He that hath my com- mandments, and keepeth them, he it is that loveth me : and he that loveth me, shall be loved of friendless, and destitute of proper guidance. |1 Come to you. The Sa- viour would grant them his spiritual presence, though in body he would be absent from them. Compare Matt. 18:20. 19. Ye see me; ye shall see me. Our Lord referred to what he had just mentioned, namely, his spiritual presence with the apostles. They would know that their Master, though unseen by mortal eyes, was still with them. II Hive ; I live, and possess a life-giving and life-sustaining power. Compare 6 : 35, 50, 51. || Ye shall live ; your spiritual life shall be sus- tained, and you shall be made truly happy here and hereafter. Though I am to depart from earth, yet my power will secure to you whatever your highest happiness requires. 20. M that day ; in the time when 1 am removed from you, as to bodily presence. || Ye shall know thai I am in the Father. By the spiritual strength and bliss which you will then re- ceive from me, you will be fully con- vinced that I am intimately united with the Father. If I were not united with the Father, I could not bestow such blessings. || Ye in me, and I in you; between you and me there is an intimate union, I cherishing affection for you, and communicating to you blessings, and you receiving those blessings from me. 21. Manifest myself ; spiritually. 1 will grant a sense of my presence and love. CHAPTER XIV. ^9 my Father, and I will love him, and will manifest, myself to him. 22 Judas saith unto him, (not Iscariot,) Lord, how is it that thou wilt manifest thy- self unto us, and not unto the world 1 23 Jesus answered and said unto him, If a man love me, he will keep my words : and my Father will love him, and we will come unto him, and make our abode with him. 24 He that loveth me not, keepeth not my sayings : and the word which ye hear is not mine, but the Father's which sent me. 25 These things have I spo- 22. Judas — not Iscariot. See Luke 6 : 16. 23. Make our abode loith him. The idea is the same as is sug- gested in the preceding verse, with the additional thought of a continued enjoyment of God's presence and love. Compare Ps. 73 : 23—28. 26. In my name; in my behalf, carrying forward my cause. || All things; all things that would be necessary for the performance of their work. By the Spirit's influences, the apostles were to be imbued with full and accurate knowledge of the Mes- siah's religion, and to be fully quali- fied to teach and to maintain it. 27. Peace I leave rclth you. The word used among the Jews corre- sponding to peace was employed in their salutations and in taking leave of friends ; thus, Peace he to you; and, Go in peace. It answered, when used at taking leave, to our word fareicell, which, when understood according to its etymology, may you fare well, is equivalent to supplicating a bless- ing. The Saviour, then, may be re- garded as saying, I leave you a fare- ken unto you, being i/et present with you. 26 But the Comforter, which is the Holy Ghosjt, whom the Father will send in my name, he shall teach you all things, and bring all things to your re- membrance, whatsoever I have said unto you. 27 Peace I leave with you, my peace I give unto you : not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. 28 Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father : for my Father is greater than I. well, a blessing. He was just ready to finish his earthly course, and to be separated from his disciples, whom he had so tenderly loved. He bade them farewell. But not as friends on earth ordinarily used such an expression, would he now use it. He would use it in all its fulness of meaning. || My peace; a farewell, a benediction, such as it is suitable for me to give, such as no one else can give. || JVot as the icorld giveth. Men use the language of blessing, but the blessing itself is beyond their power. Their professed wishes for another's good are power- less, and sometimes insincere. Not so with the Saviour's benediction on his disciples. 28. Hoio I said unto you. See vs. 2, 3. II If ye loved me ; that is, as truly and earnestly as ye ought. || My Father is greater than I. The Sa- viour here viewed himself as the ao-ent or servant of the Father, en- gaged in a commission which was now about being completed. When his work should be finished, he was tore- turn to the Father, to receive signal honor for himself (see Mark 16 : 19), ^40 JOHN. 29 And now I have told you be- fore it come to pass, that when it is come to pass, ye might believe. 30 Hereafter I will not talk much with you : for the prince of this world cometh, and hath nothing in me. 31 But that the world may and to obtain the agency of the Holy Spirit for carrying into effect his merciful designs. A true and en- lightened love to their Master, then, V(7ould have led the disciples to rejoice in his going to the Father ; for such Vi^as the divine plan, and the success of the Saviour's cause required it, in order that the Father might send forth the Spirit. Compare vs. 16, 26, 15: 26. 16:7—15. 29. When it is come to pass, ye might believe. By the Saviour's clear- ly predicting that he w^as about to go to the Father, the disciples would be convinced that the termination of his life did not happen at unawares. But by its happening in accordance with his prediction, they would perceive new evidence that he really came from God, and that he was fully ac- quainted with the plans of God. 30 . The prince of this icorld ; Satan , elsewhere called the god of this world (2 Cor. 4:4), and the one who rules among the children of disobedience (Eph. 2 : 2), that is, among the wick- ed. Compare l2 : 31 . || Cometh ; to assail me, and to defeat my righteous designs. || Hath nothing in me. Sa- tan would find in the Saviour nothing similar to himself. The expression here employed in the original is also significant of power, and may convey the idea, He has no power against me, he will not prevail against me. 31. Even so I do. The Saviour referred to what was just before him, namely, his being seized and put to death. Such an event was embraced in the divine plan, and in the charge which Jesus had received from the Father ; and such was his love to the Father, and such his acquiescence in the Father's instructions, that he know that I love the Father; and as the Father gave me com- mandment, even so I do. Arise, let us go hence. CHAPTER XV. T AM the true vine, and my -*- Father is the husbandman. would promptly go forth to meet death in the appointed way. Thus would he give evidence to the world of his love to the Father, and of his obedience to the divine will. || jdrisc, let us go hence. The conversation recorded in this chapter, was held at the table at which the passover sup- per and the newly-instituted Lord's supper had been taken. Jesus now proposed that all should arise and go forth from the house. It would seem, however, from the three following chapters, that the Saviour still lin- gered with his disciples, probably in the same room. Compare 18 : 1. He had still much affectionate advice to give them ; and the short time which remained before his being betrayed, he wished to employ in the most profitable manner. The company doubtless arose from the table, and while making preparation to depart, Jesus again drew their attention to himself, and protracted their stay in the house. Hint. We cannot but notice the strong attachment of Jesus to his fol- lowers, his deep solicitude for their welfare, and the ample provision which he has made for their being guided to their heavenly home. CHAPTER XV. 1. / am the true vine. Jesus and his disciples had just been partaking of the fruit of the vine. See Matt, 26 : 27—29. This suggested to him a topic of conversation. He availed himself of the vine, as a source of in- struction respecting the need of spir- itual union to himself, in order that a person might enjoy true bliss, and be profitable in the service of God. Himself he represented as a vine CHAPTER XV, 24u 2 Every branch in me that Deareth not fruit, he taketh away : and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. 3 Novi^ ye are clean through the word which I have spoken unto you. 4 Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me. 5 I am the vine, ye ai'e the branches : He that abideth in me, and I in him, the same bringeth forth much fruit : for without me ye can do nothing. 6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. 7 If ye abide in me, and my words abide in you, ye shall ask indeed, imparting nourishment and vigor to its branches. His disciples he represented as the branches. They must adhere to him, as their Lord, their teacher, their guide. Only by this adherence to him, can they be spiritually alive, and be truly profit- able. If their adherence to him be merely nominal, not real and vital, they cannot enjoy the benefits which it is in his power to bestow. 2. Pwro-ei/i; pruneth, trimmeth. '^. Ye are dean. As the skil- ful vine-dresser cleanses the thrifty branch, that is, removes from it the impediments to its growth and fruit- fulness, so ye are morally cleansed, and rnay be compared to branches pruned "and fruitful. || Through the iDord ; instruction in religious truth. 5. Without me ; apart from me, II Do nothing ; that is, in promoting iny cause, VOL. II. '21 what ye will, and it shall be done unto you. 8 Herein is my Father glori- fied, that ye bear much fruit ; so shall ye be my disciples. 9 As the Father hath loved me, so have I loved you : con- tinue ye in my love. 10 If ye keep my command- ments, ye shall abide in my love ; even as I have kept my Father's commandm.ents, and abide in his love. 1 1 These things have I spo- ken unto you, that my joy might remain in you, and that your joy might be full. 12 This is my commandment, That ye love one another, as I have loved you. 13 Greater love hath no man than this, that a man lay down his life for his friends. 14 Ye are my friends, if ye do whatsoever I command you. 7. Ye shall ask lohat ye will. All the necessary endowments for the profitable discharge of their duty, the disciples would certainly receive in answer to prayer, if they ad- hered to Christ as the giver of spir- itual life. 9. Continue ye in my love. The connection shows our Lord's meaning to have been. Continue to hold your place in my affections by a careful obedience to my commands. Live in such a manner that I m suffer and to die, and this was ful- filled by the traitorous conduct of Judas. In the conduct which sealed his doom, Judas was not actuated by a design on his part to fulfil the Scrip- ture, but by a malicious disposition. The voluntary exercise of this dispo- sition was a leading means by which the death of Christ Avas to be effected. Thus the conduct of Judas was in accordance with scriptural predic tions, and resulted in giving fulfil ment to those predictions. In his conduct there was also a verifying of what had been written in Ps. 41 : 9; so that his conduct might well be re- garded as a filling out of that passage. The conduct of Judas is not liereby excused. It is simply declared to have been in accordance with what had long before been written by inspired men. But the predicting of wicked- ness furnishes no apology for thai wickedness; and the resemblance be- tween criminal conduct at one time and a known account of cnminul conduct at a former time, so far Iro.n diminishing, rather heightens the guilt, of a transgressor. The continct of Judas was not only wrong in itself, but its guilt was increased by. his knowledge of the Scriptures, which had exposed the baseness of a man that had violated friendship and con- fidence. 250 JOHN. 13 And now come I to thee, and these things I speak in the world, that they might have my joy fulfilled in themselves. 14 I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. 15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. . 16 They are not of the world, even as I am not of the world. 13. In tfie world; while I am on earth. 1| My joy ; the happiness which they have received from me. || Ful- jiiled; rendered complete. During the conversation preceding this prayer, Jesus had given such assurances to the apostles as were suited to deliver them from all fear. 15. Front the evil; either the evil one, Satan, or from evil in general. 17. Sanctify them. The word 5anc- tify signifies not only to make holy, but also to consecrate, to devote; and sometimes both of these meanings seem to be combined. As the apos- tles had been called out from the world for the performance of peculiar and holy duties, it was necessary that they should be holy men and devoted to those duties. || Through thy truth: thy word, &c. The instructions which God had imparted through the Sa- viour were fitted to promote the holi- ness of the apostles, and consequently their devotion to their work. 18. Even so have I also sent them, &c. The fact that the apostles were going forth as his agents, as he him- Belf had been the agent of the Father, was another reason why the Saviour desired that they should be made truly holy. 19. / sanctify myself. The Sa- viour spoke of himself as one who was separate from the tcorld, and who \\'as voluntarily and wholly devoted to 17 Sanctify them through thy truth : thy word is truth, 18 As thou hast sent me into the world, even so have I also sent them into the world. 19 And for their sakes I sanc- tify myself, that they also might be sanctified through the truth. 20 Neither pray 1 for these alone ; but for them also which shall believe on me through their word : 21 That they all may be one,; as thou, Father, aj-t in me, and I in thee, that they also may be God for the work of redeeming sin- ners. In this work are included both his devoting himself to making known the will of God and his devoting him- self Zo death for the salvation of men. In both these senses, he had conse- crated himself to God ; he had occu- pied himself in teaching the will of God, and he was holding himself ready to suffer death on the cross. It was also for the apostles'' sakes that he had thus consecrated himself; both for their salvation and for fur- nishing them an example in the oftice which they were to sustain. || That they might he sanctified through the truth; that they might be made holy and devoted to God in the work to which he had called them. 20. But for them also, &c. The Saviour extended his view through all coming time, and embraced in his intercession, not only the apostles, but also all who should become his followers. 21. May he one; maybe united to- gether in knowledge and love. II One in us; one with us. Between the Father and the Son there is a com- plete union in respect to their views and feelings. So the Saviour desired that all his followers might be united as to their views and affections, being united in love to the Father, and to the Son, and to one another ; and holding fast the truths which were CHAPTER XVII. 251 one in us : that the world may believe that thou hast sent me. 22 And the glory which thou gavest me, I have given them ; I hat they may be one, even as we are one ; 23 I in them, and thou in me, that they may be made perfect in one ; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me. 24 Father, I will that they also whom thou hast given me be with me where I am : that loved by the Father and the Son. II That the world may believe, &c. The affectionate union which the Sa- viour desired among his followers, would be a convincing proof of the truth of his religion and of his claim to have been sent from God. And such has been the effect. The ardent, mutual love of real Christians has been regarded as a proof of the truth and power of their religion. Nothing else has power to produce such a union of hearts. Notwithstanding the diversities of opinion on various subjects which have divided Chris- tians, there will, where there is true religion, be strong mutual affection. Love to Christ is a common bond, a love which proves itself superior to all earthly allurements. Compare 13 : 35. 2'53 Cometh thither with lanterns, and torches, and weapons. 4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them. Whom seek ye? 5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. 6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground. 7 Then asked he them again. Whom seek ye ? And they said, Jesus of Nazareth. 8 Jesus answered, I have told you that I am he. If therefore ye seek me, let these go their way : guarded during the nights by Levites. From these guards the chief priests procured the band who accompanied Judas. II Officers. These were the attendants on the Sanhedrim, whose business it was to execute the orders of that body. 6. And fell to the ground. Many of this company were doubtless con- scious of being engaged in an utterly wrong business ; and the siglit of their victim, with the calmness and dignity which he displayed in speaking to ihem, had the effect of disarming them. A sudden rush upon their consciences of a feeling of guilt, and an unexpected manner of being met by Jesus, might have the effect men- tioned by the evangelist. Some of these men were, in all probability, the same as are mentioned in 7 : 32, 45, 46. They could not forget the favorable impression made on their minds on the occasion related in that chapter. A guilty conscience has a palsying effect on its possessor. 9. Tliat the saying, &.c. See 17 : Vi. The declaration referred to was. vol.. II. 22 9 That the saying might be faltiiied which he spake, Of them which thou gavest me, have I lost none. 10 Then Simon Peter, having a sword, drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus. 11 Then said Jesus unto Pe- ter, Put up thy sword into the sheath : the cup which my Fa- ther hath given me, shall I not drink it? 12 Then the band, and the captain, and officers of the Jews took*Jesu5, and bound him, 13 And led him away to An- nas first, (for he was father-in-law to Caiaphas, which was the high priest that same year.) in an inferior sense, applicable to the preservation which Jesus now sought for his disciples. In its full mean- ing, it doubtless related to their ever- lasting salvation. But as they were now protected against foes, the senti- ment before expressed was happily applicable. It is probable that some of the assailants wished to apprehend the disciples. 10, 11. Compare Matt. 26 : 51—54. Luke 22: 50, 51. 12. Theyi the hand — took Jesus. From the other evangelists we learn, that Judas pointed out Jesus by kiss- incr him. See Matt. 26 : 43. Mark 14°: 44, 45. Luke 22 : 47. Though Jesus had spoken to the band, yet as it was night, and as there was much agitation, it would be necessary, in order to be sure of seizing the prop- er person, that he should be dis- tinctly pointed out. \\ Bound him. It was common to bind those who were apprehended as criminals. See Acts 21 : 33. 13. Annas. He had been hiah priest eleven years, and was probably 254 JOHN. 14 Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people. 15 And Simon Peter followed Jesus, and so did another disci- ple. That disciple was known unto the high priest, and went ill with Jesus, into the palace of the high priest. 16 But Peter stood at the door without. Then went out that other disciple which was known unto the high priest, and spake unto her that kept the door, and brought in Peter. 17 Then saith the damsel that kept the door unto Peter, Art not thou also 07ie of this man's disciples? He saith, I am not. 18 And the servants and offi- cers stood there, who had made a fire of coals ; (for it was cold ;) and they warmed themselves : and Peter stood with them, and warmed himself. 19 The high priest then asked Jesus of his disciples, and of his doctrine. 20 Jesus answered him, I at the time here spoken of assistant high priest. See on Luke 3 : 2. This circumstance, together with his rela- tionship to Caiaphas, the real high priest, made it important that he should be consulted in such a trans- action as was now in progress. Com- pare Matt. 26 : 57 14. Which gave counsel. Compare 11:49, 50. 15. Another disciple ; doubtless John himself. |1 Palace of the high priest. The Jews, having first conducted Je- sus to the house of Annas, led him thence to the house of Caiaphas, the high priest. This circumstance is spake openly to the world; J ever taught in the synagogue, and in the temple, whither the Jews always resort ; and in se cret have I said nothing. 21 Why askest thou me? ask them which heard me, what I have said unto them : behold, they know what I said. 22 And when he had thus spoken, one of the officers which stood by, struck Jesus with the palm of his hand, saying, An- swerest thou the high priest so ? 23 Jesus answered him, If I have spoken evil, bear witness of the evil : but if well, why smi- test thou me ? 24 (Now Annas had sent him bound unto Caiaphas the high priest.) 25 And Simon Peter stood and warmed himself They said therefore unto him. Art not thou also one of his disciples? He denied it, and said, I am not. 26 One of the servants of the high priest (being his kinsman whose ear Peter cut off) saith. Did not I see thee in the garden with him ? not distinctly mentioned by Jolin in its natural order, though it is implied in the mention of the high priest's palace. See v. 24. It was at the house of Caiaphas, that Peter denied his Master. See Matt. 26 : 57, 69 &c. 17. Compare Matt. 26 : 69, 70. 18. Coals; properly, live coals^ II It loas cold. It was the month of April, and in the night. In Pales- tine, at that season, the nights are sufficiently cold to require a fire. 25—27. Compare Matt. 26 : 71—75. 20 Being his kinsman, whose ear, &c. That is, being a relative of the CHAPTER XVm. 255 27 Peter then denied again : and immediately the cock crew. 28 Then led they Jesus from Caiaphas unto the hall of judg- ment : and it was early ; and they themselves went not into the judgment-hall, lest they should be defiled ; but that they might eat the passover. 29 Pilate then went out unto them, and said, What accusation bring ye against this man ? 30 They answered and said unto him, If he were not a male- factor, we would not have deliv- ered him up unto thee, 31 Then said Pilate unto man whose ear Peter had cut off. Compare v. 10. 28. Unto the hall of judgment; more properly, the palace of the Ro- man governor. Compare Matt. 27 : 2. II Lest they should be defiled. They would carefully abstain from much intercourse with a Gentile, lest they should contract defilement, and be unfit to attend on the services of the passover festival. For a similar in- stance of conscientiousness, see Matt. 27 : 6. II Eat the passover. This ex- pression was applicable to the whole festival of seven days, as well as to the actual eating of the paschal lamb. It was equivalent to the phrase cele- brate the passover. See on Matt. 26 : 17. The paschal lamb had been eaten on the preceding evening ; but the fes- tival of unleavened bread, also called the passover, did not begin till the succeeding evening. See on 13: 1. 59- Pilate tcent out unto them; that is, into one of the open courts, or halls, of the palace. 30. If he toere not a malefactor, &c. Instead of giving a direct reply to Pilate's question, they merely de- clared, in general terms, that Jesus had been found guilty by them. They probably hoped, that Pilate would not institute an examination, them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death : 32 That the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. 33 Then Pilate entered into the judgment-hall again, and called Jesus, and said unto him, Art thou the King of the Jews ? 34 Jesus answered him, Say- est thou this thing of thyself, or did others tell it thee of me] but would at once confirm the sen- tence which the Sanhedrim had passed. Compare Matt. 26 : 66. 31. Take ye him and judge him, &c. Pilate thus referred them to their own law, on the presumption that a less severe punishment than it would be necessary for him to sanc- tion, w^ould be found sufficient. || It is not lawful, &c. See on Matt. 27: 2. Thus they informed Pilate that by the Jewish tribunal he had been condemned to death. 32. That the saying of Jesus might be fulfilled, &c. See 12 : 32, 33. It was by Jesus' being delivered over to the Roman authority, that the re- mark of Jesus in the passage just named was to receive its accomplish- ment. The Jews could not lawfully put him to death without the sanction of the Roman power. Crucifixion, to which allusion is made in the passage referred to, was also a Ro- man punishment. The punishment which the Jewish law prescribed for blasphemy, of which crime the San- hedrim pretended to find him guilty, was stoning. See Lev. 24 : 11, 15, 16. 33. Judgment-hail. See on v. 28. II Art thou the King of the Jews? The ground for this inquiry existed in the fact, that, according to Luke 23 : 2, the 256 JOHN. 35 Pilate answered, Am I a Jew? Thine own nation, and the chief priests, have delivered thee unto me. What hast thou done? 36 Jesus answered, My king- dom is not of this world : if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews : but now is my kingdom not from hence. 37 Pilate therefore said unto him. Art thou a king then ? Je- sus answered. Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Eve- accusers of Jesus had brought against him the political charge of setting up himself as a king. 36. My kingdom, &c. Jesus tacit- ly assented to the charge that he had claimed to be king of the Jews ; but he informed Pilate, that he had not claimed to be a king, in the ordinary, or political, sense of that w^ord ; that he had claimed no secular power. Hence the Roman government had no reason to view him with sus- picion. II JVot from hence ; not a worldly dominion, but a spiritual, heavenly one. 37. thou sayest that I am a king. This reply may, by a proper punc- tuation, be thus translated from the original : " Thou sayest it ; because I am a king." Thus Jesus gave an af- lirmative reply to the question (see on Matt. 27: 11), and then made a declaration, which was of 'the same purport. This declaration he imme- diately proceeded to explain, in ac- cordance with his remark, that his dominion was not an earthly one. II Bear witness to the truth ; manifest and vindicate divine truth, or true religion. |1 Every one that is of the truth; every one that loves true re- ligion. ry one that is of the truth, hear- eth my voice. 38 Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, T find in him no fault at all. 39 But ye have a custom that I should release unto you one at the passover : will ye therefore, that I release unto you the King of the Jews ? 40 Then cried they all again, saying, Not this man, butBarab- bas. Now Barabbas was a robber. T CHAPTER XIX. HEN Pilate therefore took Jesus, and scourged him. 38. What is truth ? The remarks of Jesus were not properly under- stood by Pilate ; nor could he be ex- pected, an unenlightened heathen, to enter into the spirit of the Saviour's declarations. He saw plainly, that Jesus made no pretensions to a secu- lar dominion ; and he doubtless be- lieved him to be an innocent man, yet a deluded fanatic. That a man should speak of himself as a king, because he professed to vindicate the truth, appeared to him a singular preten- sion, and, under the influence of mingled pity and contempt for his harmless enthusiasm, he proposed the inquiry, What is truth ^ He did not wish to receive an answer; he was not seeking for information, else he would not have gone out immedi- ately. But having the impression that Jesus was a weak-minded, thq^gh doubtless well-meaning, religious en- thusiast, he carelessly, and probably contemptuously, let fall the inquiry What do you mean by truth ? 39, 40. Compare Matt. 27: 15 21—23. 26 CHAPTER XIX. I. !Scourgcd him. See on Matt. 27 CHAPTER XIX. 2 And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, 3 And said. Hail, King of the Jews ! and they smote him with their hands. 4 Pilate therefore went forth again, and saith unto them, Be- hold, I bring him forth to you, that ye may know that I find no fault in him. 5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man ! 6 When the chief priests 2. A purple robe. See on Matt. 27 : 28. 6. Take ye hint, and crucify him : fur I, &c. Pilate did not wish to be understood, ner was he understood, as giving his official sanction, at this time, to the crucifixion of Jesus. On the contrary, he expressly declared his conviction that Jesus did not de- serve such treatment, and that, if the Jews should crucify him, they would act unjustifiably. He therefore wished to have no connection with such an aifair : if they would crucify him, they must do it without his hav- ing any share in the responsibility. Such a view of the case was not sat- isfactory to the Jews, as appears by the next verse, and they endeavored still further to bring over the governor to a more decided compliance with their request. 7. By our lata he ought to die. The chief priests, finding Pilate not moved so much as they expected he would be by the political accusation, then placed the matter on religious grounds. Jesus had claimed to laave a divine commission, to be even the Messiah, the Son of God. They declared that he was an impostor and blasphemer, and as such was condemned by their law to death. 22^ therefore and officers saw hiui, they cried out, saying, Crucify him, crucify Am. Pilate saitli unto them, Take ye him, and crucify him : for I find no fault in him, 7 The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. 8 When Pilate therefore heard that saying, he was the more afraid ; 9 And went again into the judgment-hall, and saith unto Jesus, Whence art thou ? But Jesus gave him no answer. See Leviticus 24 : 16. They wished Pilate to sanction his being put to death. 8. When Pilate heard that saying, he teas the more afraid. Pilate had been much impressed by the conduct of Jesus during the trial (see Matt. 27: 14. Mark 15: 5), and could not but regard him as possessing some very uncommon qualities of charac- ter. Being a heathen, Pilate would very naturally connect witli the ex- pression Son of God some notions to which his education had accustomed him. He was familiar with the popu- lar belief among the Romans that there were many gods, that some v/ere the children of others, and that some distinguished men had traced their descent to some god. The thought probably occurred to Pilate, that possibly Jesus, whose appearance was so different from what might have been expected^ was really reiated to some god, whose displeasure he might incur, if he should yield to the clamors of the Jews. This fear wa.-a also in accordance with the dream of which Pilate's wife had sent him in- formation. See Matt. 27 : 19. 9. Whence art thou? Whence is thy origin .' from heaven, or from earth ^ 11 Jesus gave him no answer. 258 JOHN. 10 Then saith Pilate unto him, Speake.st thou not unto me ? knowest thou not, that I have power to crucify thee, and have power to release thee? 11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above : therefore he that delivered me unto thee hath the greater sin. 12 And from thenceforth Pi- Because to reply would have been of no service, and he had already said enough to Pilate to show him wlio he was (18 : 36, 37) ; and because he knew that Pilate's conscience was al- ready sufficiently enlightened to teach him how he ought to act. 11. Except it were given thee from above ; unless divine providence had allowed me to come into thy power. [I Therefore he that delivered me unto thee hath the greater sin. That is, Since I have come into thy power, not in consequence of my own guilt, but by a very special arrangement and permission of divine providence, — a permission by which hatred and envy have prevailed against inno- cence,— therefore he that delivered me, &c. The Saviour acknowledged that he was then in the power of Pi- late, and that it pertained to him, ac- cording to the law of the land, to de- cide whether the determination of the Jews should, or should not, be carried into effect. But, though he, as being the Roman governor, was required by the laws to exercise power either in Banctioning or reversing the decision of the Jews, yet they had not the slightest ground for condemning him, and giving him up to Pilate's power. Theij had not acted legally ; they had been actuated solely by hatred ; and hence, though Pilate himself, as Je- sus kindly warns him, would contract great guilt, should he consent to the death of a man against whom he knew there was no valid accusation, yet the high priest, who iiad been late sought to release him : but the Jews cried out, saying, If thou let this man go, thou art not Cesar's friend. Whosoever maketh himself a king, speaketh against Cesar. 13 When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment-seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha. foremost in this matter, and his asso- ciates, would be unspeakably more guilty, as having transcended their power, and, in a wholly unauthorized way, condemned an innocent man. The high priest had, against the force of appropriate evidence, and from a malignant disposition, rejected him, and plotted his death. 12. Cesar's friend. Tiberius Cesar was the Roman emperor, to whom the Jews were subject, and by whose appointment Pilate was governor of Judea. The Jews declared to Pilate that, if he should release Jesus, who claimed to be a king, he would give convincing evidence that he had re- nounced his attachment and allegi- ance to the Roman emperor. Their declaration was intended to convey the hint that, if he should release Je- sus, they would report him to Cesar as an unfaithful governor, and procure his dismissal from office, and his dis- grace. This appeal to his love of of- fice, and of power, prevailed, alas! over his sense of right. 13. The Pavement. This was a place in front of the palace, some- what elevated, and paved with small pieces of marble, precious stones, glass, &c. On this pavement, which was a temporary ornament, the tribu- nal was erected. The Roman gene- rals and governors provided them- selves with such pavements to adorn the floor of their tents when in the field, and of parts of their palaces; and they carried with them, when they went abroad on military e.xpeili* CHAPTER XIX. 259 14 And it was the preparation of the passover, and about the sixth hour : and he saith unto the Jews, Behold your King ! 15 But they cried out, Away with him, away with him, crucify tions, or to the government of prov- inces, pieces of marble, &c. fitted so as to form a paved surface. 14. It teas the preparation of the passover. The word translated prep- aration was used, among the Jews, to denote the day, or a part of the day, before a festival or sacred day, as fur- nishing opportunity to prepare for it. The day here spoken of was the day immediately preceding the festival of unleavened bread. That festival was to commence at the beginning of the fifteenth day, the next day after the eating of the paschal lamb. The day of the week here spoken of was Fri- da}', and the whole of Friday was the preparation day for the festival. See on 13: 1. It must be borne in mind that the Jewish day of twenty-four hours commenced at sunset ; so that the festival of unleavened bread, called also the passover, began that year at the time which we should call the evening of Friday. || Mout the sixth hour. The sixth hour corre- sponded to our twelve o'clock. But, according to Mark, 15 : 25, it was the third hour, or nine o'clock, when Je- sus was crucified ; and, according to Matt. 27 : 45, Jesus was on the cross at twelve o'clock, and the three hours of darkness then commenced. For a reconciliation of this difference in the statements, see the note on Matt. 27 : 45. In addition to the remarks in that note, another method of recon- ciliation is proposed. The Jews were in the habit of dividing the day, as well as the night, into four parts, of three hours each. The second of these divisions began at the third hour, and ended at the sixth, that is, at nine o'clock and at twelve. Now John, in his notice of the time, might have included not merely Pilate's giving up Jesus to the Jew.s. but also him. Pilate saith unto them, Shall I crucify your King ? The chief priests answered, We have no king but Cesar. 16 Then delivered he him therefore unto them to be cruci- the crucifixion which followed ; and he might have intended to say that those things, viewed in connection, occur- red about, or towards, twelve o'clock towards the latter part of that di- vision which commenced at nine. Mark, on the other hand, might have meant to signify that, at the com- mencement of this division, the ar- rangements immediately connected with the crucifixion were in progress, so that the crucifixion was completed during that division. The crucifixion occurred between those two points of time. The language of John does not mark the time precisely, and it would be correct, if the time was con- siderably nearer to twelve than to nine. Mark's mention of nine o'clock would seem, if we consider how much time must have been occupied in the transactions with Pilate, then with Herod (Luke 23 : 7), and then again with Pilate, to include the preparations for crucifixion as well as the particu- lar event of the crucitixion. If the crucifixion, then, after all the prelimi- nary arrangements, actually occurred at about eleven o'clock, the state- ments of the two evangelists ar« sufficientl}'^ harmonious. They both agree in the particular division of time, but one groups together all the circumstances as completed towards the end of that division ; the other contemplates the commencement of those circumstances at the heginning of that division. It may be proper also to remark, in illustration of John's manner of speaking, that, if a public execution should take place at eleven o'clock, just before, or just after, a person afterwards giving an account of it, and not intending to mention the time jn-ecisehj, might very natu- rally say, '' It occurred at about noon." r>60 JOHN. fied. And they took Jesus, and led him away. 17 And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew, Golgotha: 18 Where they crucified him, and two others with him, on either side one, and Jesus in the midst. 19 And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH, THE KING OF THE JEWS. 20 This title then read many of the Jews : for the place where Jesus was crucified was nigh to the city : and it was written in Hebrew, and Greek, and Latin. 21 Then said the chief priests of the Jew^ to Pilate, Write not. The King of the Jews; but that he said, I am King of the Jews. 22 Pilate answered. What I have written, I have written. 23 Then the soldiers, when 17, 18. Compare Matt. 27 : 32, 33, 38. 19. A title ; an inscription. See on Matt. 27: 37. 22. IVhat I have toritten, «&c. Pi- late declared, by this remark, that he would not alter what he had ordered to be written. 23, 24. Compare Matt. 27 : 35. His coat ; his inner garment. 25. Cleophas. In the original, this name is spelled Clopas, and it is differ- ent from the name Cleopas in Luke 24 : 18. Clopas is believed to have J)een the same person as is elsewhere called Mpheus. See Matt. 10:3. Mark 3:18. Both Clopas and Al- pheus correspond to one and the same Hebrew name. Clopas was husband of Mary, the sister of our Lord's mother ; James and Joses were chil- they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat : now the coat was without seam, woven from the top throughout. 24 They said therefore among themselves. Let us not rend it, but cast lots for it whose it shall be : that the scripture might be fulfilled, which saith, They part- ed my raiment among them, and for my vesture they did cast lots. These things therefore the vsol- diers did. 25 Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magda- lene. 26 When Jesus therefore saw his mother, and the disciple standing by whom he loved, he saith unto his mother. Woman, behold thy son ! 27 Then saith he to the dis- ciple. Behold thy mother ! And dren of that Mary (Matt. 27: 56), and James was son of Alpheus. Hence Alpheus and Clopas are names of the same person. 26. The. disciple — whovi he loved ; John himself, tlie writer of this Gos- pel. Compare ]3: 23. !| Behold thy son. Jesus thus designated John as a special protector of his afflicted mother. His mother, now tliat he himself was taken from her, was to rely upon John for tlie care and at- tention that she might require. 27. Bcho.'d thy mother; become a son to this afflicted woman. How strong the affection of Jesus for his mother ! How lovely tliis example of filial respect and care! Who can fail to feel the force of it ? It has been handed down by tradition from early times, that John continued to CHAPTER XIX. 261 rroin that hour that disciple took her unto his own home. 28 After this, Jesus, knowing that all things were now accom- plished, that the scripture might be fulfilled, saith, I thirst. 29 Now there was set a ves- sel full of vinegar : and they filled a sponge with vinegar, and put it upon hyssop, and put it to his mouth. 30 When Jesus therefore had received the vinegar, he said, It is finished : and he bowed his head, and gave up the ghost. 31 The Jews therefore, be- cause it was the preparation, that reside in Jerusalem until the mother of Jesus died. 2d. That the scripture might he ful- filled. This clause relates to the cir- cumstance just before mentioned, namely, that all things respecting Je- sus were now accomplished. It inti- mates that Jesus knew he had now accomplished what the Scriptures had foretold, and that it only remained for him to die. 29. There teas set ; there was placed there, [j Vinegar. The original word signifies the inferior sort of wine used by the Roman soldiers, and which they always carried with them. This was a different sort of drink from the one offered to Jesus before he was crucified. See Matt. 27 : 34. |1 Hys- sojf. Compare Matt. 27 : 48. 31. The preparation. See on v. 14 ; also Mark 1.5 : 42. Two or three hours of Friday, before sunset, were gignified by the word preparation, as being employed in making prepara- tion for the Sabbath. The Jewish Sabbath commenced at the sunset of Friday evening. || That the bodies should not remain, &c. The Jewish law required that the body of a crimi- nal who had been hung, that is, sus- pended in any manner on an instru- ment of punishment, should not re- the bodies should not remain upon the cross on the Sabbath- day, (for that Sabbath-day was a high day,) besought Pilate that their legs might be broken, and that they might be taken away. 32 Then came the soldiers, and brake the legs of the first, and of the other which was cru- cified with him. 33 But when they came to Jesus, and saw that he was dead already, they brake not his legs : 34 But one of the soldiers with a spear pierced his side, and forthwith came thereout blood and water. main suspended all night. It must be taken down and buried before night. See Dent. 21 : 22, 23. It was also con- sidered highly improper that the dead body of a criminal should be exposed to view during the Sabbath. |1 For that Sabbath-day teas a high day ; was a great day. The usual weekly Sab- bath was, that year, the same day as the first day of unleavened bread, the festival to which the name passover was also given. Hence it was an un- commonly sacred and joyful Sabbath. The first daj^ of the festival was itself a kind of Sabbath, a day in which no servile work was allowed, and on which there was to be a holy assem- bling of the people. See Lev. 23: 6, 7. When this first day fell on the weekly Sabbath, the Sabbath was then, so to speak, doubly sacred. II That their legs might be broken. It was usual by such acts of violence to hasten the death of a crucified person. The legs were broken by a club of wood, or a bar of iron. Since, how- ever, such a bruising might not hasten death sufficiently soon, it is supposed by some writers that one of the party usually gave a thrust in a vital part of the body. 34. Pierced his side. This could easily be done with a spear, as a cru- JOHN. 35 And he that saw it, bare record, and his record is true: and he knoweth that he saith true, that ye might believe. 36 For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. 37 And again another scrip- ture saith, They shall look on him whom they pierced. 38 And after this, Joseph of cified person was elevated only about three feet above the ground. || Came thereout blood and icater. Such an effusion was, according to anatomists, a natural result of piercing the peri- cardium, that is, the membrane which encloses the heart; there being in that membrane a small quantity of watery fluid. 35. He that saio it; John himself. II That ye might believe ; believe more firmly. 36. That the scripture should be fulfilled. See Ex. 12 : 46. Num. 9 : 12. II .^ bone of him; rather of it, namely, of the passover-lamb. The passover-lamb was at first designed as the means and the signal of de- liverance to the Jews from death in Egypt; and Jesus was the appoint- ed Saviour from eternal death. Be- sides the resemblance between the lamb and Jesus, as to the design of their suffering death, there was a more particular resemblance in the circumstance that not a bone of the lamb was to be broken, and not a bone in the body of Jesus was broken, while yet in ordinary cases it might have been expected that some bones of a crucified person would be broken. Such a minute resemblance is noted by John as happily adapted to con- firm the faith of his readers in Jesus as the true Saviour. It was in prepa- ration for this Saviour, that the civil and religious arrangements of the Jev/ish nation had been divinely ap- pointed ; and to him, as the Lamb of God that should take away the sin Arimathea (being a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the body of Jesus : and Pilate gave him leave. He came therefore and took the body of Jesus. 39 And there came also Nico- demus, (which at the first came to Jesus by night,) and brought a mixture of myrrh and aloes, about a hundred pounds loeight. of the world (1 : 29), the passover- lamb had a special reference. The resemblance here observed by the evangelist indicated the special provi- dence of God ; and the more numer- ous and minute such resemblances were, the more manifest was it that Jesus of Nazareth was truly that Great One to whom testimony was borne in the Jewish Scriptures. The same divine hand which established the Jewish scheme of religion, and which guided the writers of the Old Testament, displayed itself in all the events pertaining to Jesus, and marked him out as the object to which the Jewish rites and ceremonies had refer- ence. 37. Another scripture. Zech. 12 : 10. The expressions which God had employed in that passage with' refer- ence to his own treatment by the Jews, were remarkably applicable to the case of the Saviour. 38. Compare Matt. 27 : 57, 58. 39. Came to Jesus by night. See 3:2. II Myrrh. See on Matt. 2:11. II Moes. This was not the same arti- cle as is so called among ns. It was the name of a tree, the wood of which was highly aromatic, and was em- ployed by the Orientals as a perfume, and by the Egyptians for embalming dead bodies. || A hundred pounds loeight. Such a quantity may seem needlessly large. But, besides what was needed for the anointing of the body, the part of the sepulchre where the corpse was to be laid would need to be thoroughly perfumed. Besides, CHAPTER XX. 263 40 Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. 41 Now in the place where he was crucified, there was a garden ; and in the garden a new sepulchre, wherein was never man yet laid. 42 There laid they Jesus iherefore, because of the Jews' preparation-f/a?/ ; for the sepul- chre was nigh at hand, CHAPTER XX. THE first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sep- ulchre, 2 Then she runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They .the corpse might have been laid on a quantity of the aromatic substances, forming a sort of bed. As the Sa- viour's body was buried somewhat hastily, it might have been the inten- tion of Joseph and Nicodemus to come iigain to tiie sepulchre, and in due form to bury the Saviour ; a part of which form, when special respect was meant to be paid, consisted in burn- ing large quantities of aromatic sub- 40. Compare Matt. 27 : 59. To bury. The word in the original sig- nifies the preparing for burial rather than the act itself of burying, 42. The sepulchre %cas nigh at hand ; nigh to the place of the crucifixion, which was also nigh to the city. See V. 20. Having prepared the corpse as decently as they could, they deposited it in the sepulchre. They then has- have taken away the Lord out of the sepulchre, and we know not where they have laid him, 3 Peter therefore went forth, and that other disciple, and came to the sepulchre, 4 So they ran both together : and the other disciple did outrun Peter, and came first to the sep- ulchre. 5 And he, stooping down, «nc? looking in, saw the linen clothes lying; yet went he not in. 6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie ; 7 And the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. 8 Then went in also that other disciple which came first to the sepulchre, and he saw, and be- lieved. tened into the city, on account of the Sabbath's approach, which would be reckoned from the setting of the sun, CHAPTER XX, 1, The stone taken arcay. Compare Mark 16 : 3, 4, Matt. 27 : 60, 28 : 2. 2. The other disciple, ^ cents. *^* This little work contains about fifty tunes, most of which are original, and 75 hymns, •well adapted to the use of Sabbath schools, and to other purposes for which it was intended, and of such variety aa require no other Hymn Book. SCRIPTURE NATURAL HISTORY, Containing a Descriptive Account of Quadrupeds, Birds, Fishes, Insects, Reptiles, Serpents, Plants, Trees, Minerals, Gems, and Precious Stones, mentioned in the Bible. By Wm. Cakpentek, London ; with improvements, by Rev. G. D. Abbott Illustrated by numerous Engravings. Price $1.00. " This is a very interesting volume to general readers of the Bible. BIr. Abbott has divested the work of its learned references, and adapted it to the comprehension of all. We recommend the volume as one of great value." — A. M. Quarterly Register, THE FOUR GOSPELS, WITH NOTES. Chiefly Explanatory ; in- tended principally for Sabbath School Teachers and Bible Classes, and as an aid to Family Instruction. By Henry J. Ripley, Newton Theol. Institution. Seventh Edition. Price $1.25. *»* This work should be in the hands of eveiy student of the Bible, especially every Sabbath School and Bible Class teacher. It is prepared -R-ith special reference to this clasi of persons, and contains a mass of just the kind of information wanted. "The undersigned, having examined Professor Ripley's Notes on the Gospels, can recommend them with confidence to all who need such helps in the study of the sacred Scriptures. Those passages which all can understand are left ' witliout note or comment,* and the principal labor is devoted to the explanation of such parts as need to be explained and rescued from the perversions of errorists, both the ignorant and the learned. The practical suggestions at the close of each chapter, are not the least valuable portion of the work. Most cordially, for the sake of truth and righteousness, do we wish for these Notes m wide circulation. Baron Stow, R. H. Neale, R. 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A beautiful map accompanies them." — Christian Befiector, Boston. CRUDEN'S CONDENSED CONCORDANCE. A Complete Con- cordance to the Holy Scriptures ; by Alexander Cruden, M.A. A New and Condensed Edition, with 'an Introduction; by Rev. David King, LL.D. Fifth Thousand. Price in Boards, $1.25 ; Sheep, $1.50. *j,*"Thi3 edition is printed from English plates, and is a full and fair copji of all that is valuable in Cruden as a Concordance. The principal variation from the larger book consists in the exclusion of the Bible Dictionary, which has long been an incumbrance, and the accuracy and value of which have been depreciated by works of later date, contain- ing recent discoveries, facts, and opinions, unknown to Cruden. The condensation of the quotations of Scripture, arranged imder their most obvious heads, while it diminishes the bulk of the work, greatly facilitates the finding of any required passage. " Those who have been acquainted with the various works of this kind now in use, well know that Cruden's Concordance far excels all others. Yet we have in this edition of Cruden, the best made better. That is, the present is better adapted to the purposes of a Concordance, by the erasure of superfluous references, the omission of unnecessary expla- nations, and the contraction of quotations, &c. ; it is better as a manual, and is better adapted by its price to the means of many who need and ought to possess such a work, than the former larger and expensive edition." — Boston Recorder. " The new, condensed, and cheap work prepared from the voluminous and costly one of Cruden, opportunely fills a chasm in our Biblical literature. The work has been examined critically by several ministers, and others, and pronounced complete and accurate." Baptist Record, Phila. *' This is the very work of which we have long felt the need. 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(Prices same as above.) *^*This work contains nearly thirteen hundred hymns, original and selected, by 178 writers, besides pieces credited to fifty-five collections of hymns or other works, the author- ship of which is unknown. Forty-five are anonymous, being traced neither to authors nor collections. The Supplement, occupying the place of the Chants, which in many sections of the country are seldom used, was undertaken by Rev. Messrs. Fuller and Jeter, at the solicita- tion of friends at the South. " The Psalmist contains a copious supply of excellent hymns for the pulpit. We are acquainted with no collection of hymns combining, in an equal degree, jwetic merit, evangeli- cal sentiment, and a rich variety of subjects, with a happy adaptation to pulpit services. Old songs, like old friends, are more valuable than new ones. A number of the hymns best known, most valued, and most frequently sung in the South, are not found in the Psalmist. Without them, no hymn book, whatever may be its excellences, is likely to become gener- ally or permanently popular in that region." — Preface. COMPANION FOR THE PSALMIST. Containing Original Mu«ic. Arranged for hymns in ' The Psalmist,' of peculiar character and metre. By N. D. Gould. Price 12>^ cents. THE SOCIAL PSALMIST. A New Selection of Hymns for Con- ference Meetings and Family "Worship. By Baron Stow and S. F Smith. " This selection has been in preparation nearly five years, during which time it has been subjected to repeated examination and carelul revision. The object in its preparation has been to furnish a •election of choice hymns (or the veslry and the family circle, of moderate size, and at trifling expense, exactly suited to the various stages and conditions of the conference, and other devotional meeting* BUiUally held in the conference room, as well as in family worship." It is printed on good paper, and strongly bound in sheep, and is afforded at the very low price a 25 cenu per copy, and Si2 50 per dozen. THE CHRISTIAN MELODIST. A Collection of Hymns for So cial and Religious "Worship. By Rev. J. Banvard. The work contains 600 hymns, and each hymn has the name of an appropriate tune prefixed. Th» notes of these tunes, occupying more than sixty pages, are inserted at the end of the volume. There is a copious variety of hymns, adapted to all the regular and the occasional meetings of thf church, printed in large, open type, so as to be easily read. Price 37 1-2 cents. $i 00 per doxen. WINCHELL'S WATTS. WATTS AND RIPPON. THE APOSTOLICAL AND PRIMITIVE CHURCH ; Popular la its government and simple in its worship. By Lyman Colkman. With an introductory essay, by Dr. Augustus Neandek, of Berlin. Second Edition. Price $1.25. The Publishers have been favored with many highly eomwiendatory notices of thii work, from individuals and public journals. The first edition found a rapid sale; it haa been republished in England, and received witli much favor ; it is universally pronounced ta be standaxd authority on this subject ; and is adopted as a Text Book in Theological Seminaries. FrotA the Professors in Atidover Theological Seminanj. «' The undersigned are pleased to hear that you are soon to publish a new edition of ttie ♦Primitive Church,' by Lymak Coleman. They regard this volume as the result of extensive and original research ; as embodying very important materials for reference, much sound thought and conclusive argument. In their estimation, it may both intereel and instruct the intelligent layman, may be profitably used as a Text Book for Theologi- cal Students, and shouEi especially form a part of the libraries of clergymen. The intro- duction, by Nkander, is of itself sufficient to recommend the volume to the literary public." Leosard Woods, Bela B. Edavaeds, Ralph Emerson, Edwakd A. Park. THE CHURCH MEMBER'S HAND BOOK; A Guide to the Doctrines and Practice of Baptist Churches. By Rev. William Crowell. 18mo. Cloth. Price 37^ cents. Contents — Chapter I. The Ground Work of Religion; Christian Truth. II. The Frame Work of Religion ; Christian Churches. III. The Memorials of Reli- gion; Christian Ordinances. IV. The Symbols of Religion; Christian Sacraments. V. The Privileges of Religion; Christian Exercises. VI. The Duties of Religion ; Church Discipline. VII. The Life of Religion ; Christian Love. " We have never met with a book of this size that contained so full and complete a synopsis of the Doctrioeo aud Practice of the Baptist, or auy otlier church, as this. Mr. Croivell ia one of the ableu writers in the denomination, and if there is a subject in the whole range of Christianity which he is pre-eminently qi-ialitied to discuss, it is tlie oiie before us. The 'Hand Book' is not an abriciffment of the ' Church Member's Manual,' by the same a\ithor, but is written expressly as a brief, plain guide lo_voung members of the church. It appears to have btea prepared with much care and labor, and is just such a 'oook as ia needed by every youngs church member; we laig'ht safely add, and by most of the older members in tlie denomination ; for there is a vast amount of information in it that wiH be found ©f practical use to all," — Qirietian SecretdTy^ Hartford. " It is concise, clear, and comprehensive ; and, as an exposition of ecclesiastical principles and prac- tice, is worthy of careful study of all the young members of our churches. We hope it may be widely circulated, and that the youthful thousands of our Israel may become faaniliar with its pages."— irotefc- tnan and RefiecUir, THE CHURCH IN EARNEST; By John Angell James. 18mo. cloth; price 50 cents. « A very seasonable publication. The church universal needs a re-awakening to its high vocation, and this is a book to efteet, so far as human intellect can, the mudi desired resu9- citation." — iV. Y. Com. Adv. „ , , ,^ , » We are dlad to see that this subject has arrested the pen of Mr._ James. We wclo»me and comme^nd it. Let it be scattered like autumu leaves. We believe its perusal wiU do much to impress a conviction of the high mission of the Chnstian, and much to arouse the Christian to fullil it." — jN''. r.i?ecorc/e7-. . , , , .l- ^ a » «o^««* ♦„« " We rejoice that this work has been republished in this country, and we cannot too etronRly commend it to the serious perusal of the churches of every name. —J^^''."^^-^ " ]Nfr. James's writings all have one object, to do execution. He wntes under the mpulse __ Do sometlung, do it. He studies not to be a profound or learned, but a proetictil writer. He aims to raise the standard of pietv, hoUness in the heart, and h<>Unes3 of Ufe. ^'le influ- ence which this work wiU exert on the church must be highly wIutary."_iSosfon lieco) der. THE CHURCH MEMBER'S GUIDE, By Rev. J. A. James. Edited by Rev. J. 0. Choules. New Edition ; with an Introductory Essay, by Rev. Hubbard Wikslow. Price 38 cents. A pastor -writea— "I sincerely wi«h that every professor of religion in the land mar possess this excellent manual. I am anxious that every member of my church shouM possess it, and shall be happy to promote its circulation still more extensively." "The spontaneous eflfusioB of our heart, on laying the book down, was, — may eveiy !^hurch-mcmber in our land soon possess this book, and be blessed with all the happin^si irkich conformiiy to its evangelic sentiments and directions ia calculated to confer." Ofuistian Secretourn (E§e ^M$ of ImRgn -- fi^ntc^ -" Kctn;|ji$, THE EXTENT OF THE ATONEMENT, In its relation to God and the Universe. By Thomas W. Jenkyn, D.D. Price 85 cents. " We have examined this work with profound interest, and become deeply impressed with its value. Its style is lucid, its analysis perfect, its spirit ond tendencies eminently evangelical. We have no where else seen the atonement so clearly defined, or vindicated on grounds so appreciable." — Ii^ew York Recorder. " Ab a treatise on the grand relation of the Atonement, it is a book which may be em- phatically said to contain the ' seeds of things,' the elements of mightier and nobler contri- nutians of thought respecting the sacrifice of Christ, than any modem production. It is characterized by highly original and dense trains of tliought, which make the reader feel that he is holding communion with a mind that can ' mingle with the universe.' We con- eider this volume as setting the long and fiercely agitated question, as to the extent of the Atonement, completely at rest Posterity will thank the author till the latest ages, for his Illustrious arguments." — New York Evangelist. THE UNION OF THE HOLY SPIRIT AND THE CHURCH, In the Conversion of the World. By Thomas W. Jenkyn, D.D. Price 85 cents. " The discussion is eminently scriptural, placing its grand theme, the union of the Holy Spirit and the Church in the conversion of the world, in a very clear and affecting light. Tnere is no subject in theology, no department in practical religion, in which the great body of Christian professors at the present day, we may iidd ministers of the Gospel, more need instruction than in respect to the agency and influences of the Holy Spirit in the conver eion of men, and the sanctification of believers." — Christian Watchman, " A very excellent work upon a very important subject. The author seems to have studied it in all its bearings, as presented to his contemplation in the sacred volume." — London Evangelical Magazine. "Fine talent, sound learning, and scriptural piety pervade every page. It is impossible the volume can remain unread, or that it can be read without producing great effects. Mr. Jenkvn deserves the thanks of the whole body of Christians for a book which will greatly benefit the world and the church." — London Evangelist. ANTIOCH ; Or, Increase ot Moral Power in the Church of Christ. By Rev. P. Church. With an Introductory Essay, by Baron Stow. D.D. Price 50 cents. " Here is a volume which will make a greater stir than any didactic work that has been issued for many a day. It is a book of close and consecutive thought, and treats of subjects which are of the deepest interest, at the present time, to the churches of this country. The author is favorabl}^ known to the religious public, as an original thinker, and a forcible writer. His style is lucid and vigorous. The Introduction, by Mr. Stow, adds much to the value and attractions of the volume." — Christian Reflector. THE PERSON AND WORK OF CHRIST. By Ernest Sar- TORius, D. D. Translated by Rev. O. S. Stearns, A. M. 18mo. Cloth. 42 cents. " A work of much ftbility, and presenting ilia argument in a style that will be new to most American leaders. It will deservedly attract attention." — Aeto York Observer. "Whether we conaider the importance of the subjects discussed, or the perspicuous exhibition o! truth in the volume before us, tlie chaste and elegant style used, or the devout spirit of the author, we cannot but desire that the work may meet with an extensive circulation." — Christian Iitdex. " It will be found both from the important subjects discussed, as well as the earnestness, beauty, aufi vivacity of its style, to possess the qualities which should recommend it to the favor of the Ohristian public." — Michigan Chriclian Herald. THE IMITATION OF CHRIST, By Thomas a Kempis. With an Introductory Essay, by T. Chalmers, D.D. A new and improved edition. Edited by H. Malcom, D.D. Price 38 cents. '*»* " This work has for three hundred years, been esteemed one of the best practical books In existence, and has gone through a vast number of editions, not only in the original Latin, but in every language of Europe. Dr. Payson, of Portland, thus warmly recom- mended it : " If you have not seen Thomas a Kempis, I beg you to procure it. For spirituality and weanedness from the world, I know of nothing equal to it." %•" That the benefit of the work may bo universally enjoyed, the translation of Payne, which best agrees with the original, has been revised by Mr. Malcom, and adapted t* geaeral asa." MOW TO BE A LADY; A Book for Girls, containing useful hints on the formation of character. Fifth Thousand. Price 50 cents. " Having daughters of his own, and having been many years cmploysd in \rriting for the young, he hopes to be able to olFer some good advice, in the following pages, in an en- tertaining way, for girls or misses, between the ages of eight and fifteen. His object is, to assist them in forming their characters upon the best model; that they may become well- bred, intelligent, refined, and good ; and then they will be real ladies, in the highest sense." Pre/ace. " We notice these two books together, not merely because they are by the same author, and contemplate the same general end, but because they are, to some extent, identicaL They are both full of wholesome and judicious counsels, which are well fitted to preserve the young from the numberless evils to which they are exposed, and to mould them to virtue and usefulness. The style is simple and perspicuous ; and there is a directness and earnestness pervading the whole, which, one would suppose, must secure for it a readj access to the youthful mind and heart."— ^Z6aji2/ Argits. HOW TO BE A MAN; A Book for Boys, containing useful hints on the formation of Character. Fifth Thousand. Price 50 cents. " My design in writing has been to contiibute something towards forming the character of those who are to be our future electors, legislators, governors, judges, ministers, lawyers, and physicians, — after the best model ; and, from tlie Kind reception of mj^ former attempts to benefit American youth, I trust they will give a candid hearing to the hints contained in the following pages. It is intended for boys — or, if you please, for yoi/ny gentlemen, in early youth, from eight or ten to fifteen or sixteen years of age." — Preface, " Two delightful volumes by the Rev. Harvey Newcomb. These are written by an intel- ligent Christian /a^Aer. They contain wise and important counsels and cautions, adapted to the young, and made entertaining by the interesting style and illustrations by the au- thor. They are fine mirrors, in which are reflected the prominent lineaments of the Chris- tian young gentleman and young ladj/. The execution of the works is of the first order, and the books will afford elegant and most profitable presents for the young." — American FulpiU ANECDOTES FOR BOYS ; Entertaining Anecdotes and Narratives, illustrative of principles and character. Price 42 cents. "Nothing has a greater interest for a youthful mind than a well-told story, and no medium of conveying moral instructions so attractive or so successful. The influence of all such stories is far more powerful when the child is assured that they are true. The book before us is conducted upon these ideas. It is made up of a series of anecdotes, every one of which inculcates some excellent morallesson. We cannot too highly approve of the book, or too strongly recommend it to parents."— Western Cotitinent, Baltimore. ANECDOTES FOR GIRLS; Entertaining Anecdotes and Narratives, illustrative of principles and character. Price 42 cents. " There is a charm about these two beautiful volumes not to be mistaken. They are deeply interesting and instructive, without being fictitious. The anecdotes are many, short, and spirited, with a inoral drawn from each, somewhat after the manner of Todd ; and no youth can read them without finding something therein adapted to every age, condition, and duty of life. We commend it to families and schools." — Albany Spectator. " No fictitious narratives have been introduced. The anecdotes are drawn from % great variety of sources, and have many important applications to the temptations and dangera to which the young are specially exposed. Like nil the publications wliich have proceeded from Mr. Newcomb's prolific pen, these volumes are highly, and in the best &«ii»e, utilita- rian. He desires to instruct rather than to dazzle; to infuse correct principles into the minds and the hearts of the young, than cater to a depraved appetite for romantic excitement. We cordially commend these volumes to all parents and children." - Chi-istian Alliance, CHRISTIANITY DEMONSTRATED in four distinct and indepen dent series of proofs ; with an explanation of the Types and Prophecies concerning the Messiah- Price 75 cents. The object of the writer has been to classify and condense the evidence, that the whole force of each particular kind might be seen at one view. He has also aimed to render the work practical, so as to have it a book to be read as well as studied. The Types and Prophe- cies furnish an important species of eyidencc, and are rich in instruction npon the way cf Salvation. THE PRE-ADAMITE EARTH: Contributions to Theological Science. Price 85 cents. "It is a book for thinking men. It opens new trains of thought to the reader putt him in a new position to survey the wonders of God's works ; and compels Natural Sci- ence to V>«*r lier decided testimony in support of Divine Truth." PhUa. Ch. Observe. . MAN PRIMEVAL ; Or, the Constitution and Primitive Condition of the Human Being. A Contribution to Theological Science. With a finely engraved portrait of the author ; 12mo. cloth, price $1.25. *#* This is the second volume of a series of works on Theological Science. The first won received with much favor — the present is a continuation of the principles which were Been holding their way through the successive kingdoms of primeval nature, and are here resumed and exhibited in their next higher application to individual man. " His copious and beautiful illustrations of tlie successive laws of the Divine Manifesta- tion, have yielded us inexpressible delight." — London Eclectic 2ieview. THE GREAT COMMISSION ; Or, the Christian Church constituted and charged to convey the Gospel to the World.^^ A Prize Essay. With an Introductory Essay, by W. R. Williams, D.D. Price $1.00 " Of the several productions of Dr. Harris, — all of them of great value, — that now before ns is destined, probably, to exert the most powerful influence in forming the religious and missionary character of the coming generations. But the vast fund of argument and in- struction comprised in these pages will excite the admiration and inspire the gratitude of tliousands in our own land as well as in Europe. Every clergyman and pious and re- flecting layman ought to possess the volume, and make it familiar by repeated perusal." Boston Jiecordei: " His plan is original and comprehensive. In filling it up, the author has interwoven facts with rich and glowing illustrations, and with trains of thought that are sometimes almost resistless in their appeals to the conscience. The work is not more distinguished for its arguments and its genius, than for the spirit of deep and fervent piety that pervades it." The Bay-Spring. THE GREAT TEACHER ; Or, Characteristics of our Lord's Ministry. With an Introductory Essay, by H. Humphrey, D.D. Tenth thousand. Price 85 cents. " The book itself must have cost much meditation, much communion on the bosom of Jesus, and much prayer. Its style is, like the country which gave it birth, beautiful, varied, finished, and everywhere delightful. But the style of this work is its smallest excellence. It wiU be read : it ought to be read. It will find its way to many parlors, and add to the comforts of many a happy fireside. The reader will rit.e from each chapter, not able, per- haps, to carry with him many striking remarks or apparent paradoxes, but he will have a sweet impression made upon his soul, Tike that which soft and touching music makes when every thing about it is appropriate. The writer pours forth a clear and beautiful light, like that of the evening light-house, when it sheds its rays upon the sleeping waters, and covers them with a surface of gold. We can have no sympathy with a heart which yields not to impressions delicate and holy, which the perusal of this work will naturally make." Hampshire Uazette. miscellanies; Consisting principally of Sermons and Essays. With an Introductory Essay and Notes, by J. Belcher, D.D. Price 75 cents. " Some of these essays are among the finest in the language ; and the warmth and energy cf religious feeling manifested in several of them, will render them peculiarly the treas- lure of the closet and the Christian fireside."— £o7ii;or Gazette. MAMMON ; Or, Covetousness, the Sin of the Christian Church. A Prize Essay. Price 45 cents. Twentieth thousand. *»* This masterly work has already engaged the attention of churches and individaals, and receives the highest commendations. ZEBULON ; Or the Moral Claims of Seamen stated and enforced. Edited hj Rev. W. M. Rogers and D. M. Lord. Price 25 cents. *„t* A well written and spirit-stirring appeal to Christians in favor of this ncmerous, use- ful, and long neglected class. THE ACTIVE CHRISTIAN: Containing the "Witnessing Church,'» " Christian Excellence," and "'Means of Usefulness," three popular pro> ductions of this talented author Price 31 cents. €lj4tn6et$'$ U)otR$, CHAMBERS'S CYCLOP/EDIA OF ENGLISH LITERATURE; A Selection of the Choicest Productions of English Authors, from the earliest to the present time ; Connected by a Critical and Biograph leal History. Edited by Robert Chambers, assisted by Robert Carruthers, and other eminent Gentlemen. Complete in two im- perial octavo volumes, of more than fourteen hundred pages of double column letter press ; and upwards of 300 elegant illustrations. Price, in cloth, $5,00. %* The Publishers of the AMERTCAN Edition of this valuable work desire to state, that, besides the numerous pictorial illustrations in the English Edition, they have greatly en- riched the work by the addition of fine steel and mezzotint engravings of the heads of Shaka- peare, Addison, Byron ; a full length portrait of Dr. Johnson, and a beautiful scenic repre- sentation of Oliver Goldsmith and Dr. Johnson. These important and elegant additions together with superior paper and binding, must give this a decided preference over all other editions. " We hail with peculiar pleasure the appearance of this work, and more especially it« republication in this country at a price which places it within the reach of a great number of readers. We have been inundated by a stream of cheap reprints, tending to corrupt the morals and vitiate the taste of our community, and we are pleased that the publishers have still sufficient faith in the purity of both, to induce them to incur the large outlay which the production of the work before us must have occasioned, and for which they can expect to be remunerated only by a very extensive sale." " The selections given by Mr. Chambers from the works of the early English writers are copious, and judiciously made. ***** We shall conclude as we commenced, with ex- pressing a hope that the publication which has called forth our remarks will exert an influ- ence in directing the attention of the public to the literature of our forefathers." North American Review. CHAMBERS'S MISCELLANY of Useful and Entertaining Knowledge, with elegant illustrative engravings. Edited by William Chambers. In ten volumes ; price, ^ 10,00. *** The design of the Miscellany is to supply the increasing demand for useful, in- Btructive, and entertaining reading, and to bring all the aids of literature to bear on the cut,- tivation of the feelingg and understanding of the people — to impress correct views on impoi^ tant moral and social questions — suppress every species of strife and savagery —cheer the lagging and desponding by the relation of tales drawn from the imagination of popular writers — rouse the fancy by descriptions of interesting foreign scenes— give a zest to every-day occupations bj' ballad and lyrical poetry — in short, to furnish an unobtrusive friend and guide, a lively fireside companion, as far as that object can be attained through the instrumentality of books. CHAMBERS'S LIBRARY FOR YOUNG PEOPLE. A series of smaU books, elegantly illuminated. Edited by William Chambers. EacJ» volume forms a complete work, embellished with a fine steel engraving, and is sold separately. Price 37^ cents. O RL A N D I NO : A Story of Self-Denial. Bj Maria Edgeworth. THE LITTLE ROBINSON: And other Tales. UNCLE SAM'S MONEY BOX. By Mrs. S. C. Hall. TRUTH AND TRUST. Jervis Eyland — Victor and Lisette. JACOPO : Tales by Miss Edgeworth and others. ALFRED IN INDIA. CLEVER BOYS. MORAL COURAGE. TALES OF OLD ENGLAND. 0^=" Oiier volumes are in preparation. THE MISSIONARY ENTERPRISE; A Collection of Discourse* oa Christiau Missions, by American Authors. Edited by Babon Stow, D.D. Second Thousand. Price 85 cents. " If we desired to put into the liands of a foreigner a fair exhibition of the cnpacity and spirit of the American church, we wonld gf\'e iiim this volume. You have here thrown together a few discourses, preached from time to time, by diflferent individuals, of diiferent denominations, as circumstances have demanded them ; and you see the stature and fed the pulse of the American Church in these discourses with a certainty not to be mistaken. " Yon see the high talent of the American church. We venture the assertion, that no nation in the world has such an amount of forceful, available talent in its pulpit. The energy, directness, scope, and intellectual spirit of the American church is wonderful. la this book, the discourses by Dr. Beecher, Pres. Wayland, and the Kev. Dr. Stone ot th« Episcopal church, are among the very highest exhibitions of logical correctness, and burn- ing, popular fervor. This volume will have a wide circulation."— T/ie iVew Englander, " This work contains fifteen sermons on Missions, by Rev. Drs. AVayland, Griffin, Ande?^ Bon, Williams, Beechcr, Miller, Fuller, Beman, Stone, Mason, and by Rev. Messrs. Kirk, Stow, and Ide. It is a rich treasure, which ought to be in the possession of every American Christian."— Ca>-oJi»a Baptist. THE GREAT COMMISSION; Or, the Christian Church constituted and charged to convey the Gospel to the "World. A Prize Essay. By John Harkis, D.D. With an Introductory Essay, by W. R. Wiluams, D.D. Fifth Thousand. Price $1.00. " His plan is original and comprehensive. In filling it up the author has interwoven facts with rich and glowing illustrations, and with traius of thought that are sometimes almost resistless in their appeals to the conscience. The work is not more distinguished for its arguments and its genius, than for the spirit of deep and fervent piety that per- vades it."— T/iC Dayspring. " This work comes forth in circumstances which give and promise extraordinary interest and value. Its general circulation will do much good."— A"e?o York Evangelist. « In this volume wc have a work of great excellence, rich in thought and illustration of a subject to which the attention of thousands has been called by the word and providence of God." — Philadelphia Observer. " The merits of the book entitle it to more than a prize of money. It constitutes a most powerful appeal on the subject of Missions." — jVew York Baptist Advocate. " Its stj^le is remarkably chaste and elegant. Its sentiments richly and fervently evan- gelized, its argumentation conclusive. Preachers especially should read it ; they will re- new their strength over its noble pages." — Zion's Herald, Boston. " To recommend this work to the friends of missions of all denominations would be but faint praise ; the author deserves and will undoubtedly receive the credit of having applied a new lever to that great moral macliine which, by the blessing of God, is destined to evangelize the world." — Christian Secretary, Hartford. " We hope that the volume will be attentively and prayerfully read by the whole church, which arc clothed with the " Great Commission " to evangelize the world, and that they will be moved to an immediate discharge of its high and momentous obligations. JV. E. Furitan, Boston. THE KAREN APOSTLE; Or, Jlemcir of Ko Thah-Byxt, the first Karen convert, -with notices concerning his Nation. With maps and plates. By the Rev. Francis Mason, Missionary. American Edition. Edited by Prof. H. J. Ripley, of Newton Theol. Institution. Fifth Thon- sand. Price 25 cents. *#♦" This is a work of thrilling interest, containing the history of a remarkable man, and giving, also, much information respecting the Karen Mission, heretofore unknown in thvt eountry. It must be sought for, and read with avidity by those interested in this most in- teresting mission. It gives an account, which must be attractive, from its novelty, of a peopls that have been but little known and visited by missionaries, till within a few year»» The baptism of Ko Thah-Byu, in 1828, was the beginning of the mission, and at the vnd of these twelve years, twelve hundred and seventy Karens are officially reported as meml>eT« of the churches, in good standing. The mission has been carried on pre-eminently by the Karens themselves, and there is no doubt, from mtich touching evidence contained in thi« volume, that they are a people peculiarly susceptible to religious impressions. The account of Mr. Mason must be intorostitig to every on«'. 9» MEMOIR OF ANN H. JUDSON, late Missionary to Burmah. By Rev James D. Kkowles. 12mo. Edition, price 85 cents. ISmo., price 58 cts. " We are particularly gratified to perceive a new edition of tlie Memoirs of Mrs. Judson, Slie was an lienor to our country — one of the most noble-spirited of her sex. It cannot, therefore, bo surprising, that so many editions, and so many thousand copies of her life and adveiitures have been sold. The name— the long career of suffering — the self-sacriflcing spirit of the retired country-girl, have spread over the whole world; and the heroism of her npostleship and almost martyrdom, stands out a living and heavenly beacon-fire, amid the dark midnight of ages, and human history and exploits. She was the first woman who resolved to become a missionary to heathen countries." — American Traveller. " This is one of the most interesting pieces of female biography which has ever oome na- iler our notice. No quotation, which our limits allow, would do justice to the facts, and w« must, therefore, refer our readers to the volume itself. It ought to be immediately added to every family library."— iosicto» Miscellaivj. MEMOIR OF GEORGE DANA BOARDMAN, Late Missionary to Burmali, containing much intelligence relative to the Burman Mission. By Eev. Alonzo King. A new Edition. With an Introductory Essay, by a distinguished Clergyman. Embellished with a Likeness; a beautiful Vignette, representing the baptismal scene just before his death ; and a drawing of his tomb, taken by Rev. H. Malcoji, D.D , Price 75 cents. " One of the brightest luminaries of Burmah is extinguished, — dear brother Boardman is gone to his eternal rest. He fell gloriously at the head of his troops — in the arms of vic- tory, — thirty-eight wild Karens having been brought into the camp of king Jesus since the beginning of the year, besides the thirty-two that were brought in during the two preceding years. Disabled by wounds, he was obliged, through the whole of the last expedition, to be carried on a litter ; but his presence was a host, and the Holy Spirit accompanied liis dying whispers with almighty influence." Rev. De. Judson. " No one can r«ad the Memoir of Boardman, without feeling that the religion of Christ i« suited to purify the affections, exalt the purposes, and give energy to the character. Mr. Boardman was a man of rare exccilenee, and his biographer, by a just exhibition of that excellence, lias rendered an important service, not only to the cause of Christian missions, but to the interests of personal godliness." Baron Stoh". MEMOIR OF MRS, HENRIETTA SHUCK, The First American Female Missionary to China. By Eev. J. B. Jeter. Fourth thousand. Price 50 cents. " We have seldom taken into our hands a more beautiful book than this, and we have no small pleasure in knowing the degree of perfection attained in this country in the arts of printing and book-binding, as seen in its appearance. The style of the author is sedat« and perspicuous, eueh as we might expect from his known piety and learning, his attach- ment to missions, and the amiable lady whose memory he embalms. The book will be ex- tensively read and eminently useful, and thus the ends sought by the author will be hap- pily secured. We think we are not mistaken in this opinion ; for those who taste the effect of early education upon the expansion of regenerated convictions of duty and happi- ness, who are charmed with youthful, heroic self-consecration upon the altar of God, for the weltare of man, and who are interested in those struggles of mind which lead men to shut their eyes and ears to the importunate pleadings of filial affection — those who are interested in China, that large opening field for the glorious conquests of divine truth, who are inter- ested in the government and habits, social and business-like, of the people of this empire — all such will be interested in this Memoir. To them and to the friends of missions generally, the book is commended, as worthy of an attentive perusal."— rAe Family Visiter, Boston. MEMOIR OF REV. WILLIAM G. CROCKER, Late Missionary iu West Africa, among the Bassas, Including a Histoiy of the Mission. By R. B. Medbery. Price 62J cents. " This interesting work will be found to contain much valuable information in relation to the present state and prospects of Africa, and the success of Missions in that interesting ioantry, which has just taken a stand among the nations of the earth, and, it is to be hoped, may successfully wield its new powers for the ultimate good of the whole continent. TTie present work ia commended to the attention of every lover of the liberties of man. " Our acquaintance with the excellent brother, wlio is the subject of this Memoir, will be long and fondly cherished. This volume, prepared by a lad>i, of true taste and talent, and of a kindi-ed spirit, while it is but a just tribute to his worth, will, we doubt not, furnish lesBons of humble and practical piety, and will give such facts relative to the mission to which he devoted his life, as to render it worthy a distinguished place among the religioua and miasionaiy biography which has so much enriched tllc amily of God."— C/i. Watckma». HISTOKY OF AMERICAN BAPTIST MISSIONS, IN ASIA, AFRICA, EUROPE, AND NORTH AMERICA, BY WILLIAM GAMMELL, M. A. With Seven Maps. 12mo. Price Seventy-Jive Cents. SIXTH THOUSAND. The publishers have been favored with the following highly commendatory lettert from those who are the best judges of the accuracy of the work, namely, the mia- isionaries Themselves, who have been long in the field, and are presumed to be better acquainted with the subject than other individuals. Their unequivocal testimony to the fidelity of the work must be gratifying to every well-wisher of the cause, and commend it to the attention of all interested in yais subject. Since the return of Messrs. Osgood and Vinton, they have been serving the inter- ests of the Board in various parts of the country, and have also in connection with liieir agency taken much interest in the circulation of the History, deeming it an efficient instrument in promoting their benevolent designs. [From Rev. J. H. Vinton, of the Maulmain and Karen Mission.] I am so much interested in the circulation of Prof. Gammell's History of Missions, that I am resolved to give away every fifth copy. I cannot afford to make any irofit in the sale of such a work. It is, as a whole, the most reliable History of he missions I have ever read, and could it be put in the hands of every man in the denomination, able to pay for it, you might then almost dispense with all other agen- cies, except the Magazine and Macedonian, which would still be needed, as a con- tinuation of the History so well begun. [From Rev. S. M. Osgood, of the Burman Mission.] Accompanying is an order for one hundred and fifty copies of Prof. Gammell's History of American Baptist Missions. I read this History with great interest immediately after its publication, and having been for more than twelve years con- nected with the Mission in Burniah, am happy to be able to bear decided testimony to its authenticity, so far as my observation extends. I am also highly gratified with its adaptation to the wants of the denomination in this department of litera- ture. We have long needed just such a work — a work not only intrinsically val- nable as a History, but written in a style sufliciently attractive to insure its being read, not only by pastors, but by the members of our (Jhurch and friends of Mis- sions, young and old. I am happy to be able to say, that within the circle of my acquaintance, the History meets with general favor, and I sincerely hope that its circulation may be greatly extended. I have already disposed of nearly four hun- dred and fifty copies, and shall continue to interest myself in its circulation. [From Rev. E. Kincaid.] As I have labored more or less at all the stations in Bumiah, not only at Rangoon and Ava, but also in the Tenasserim and Arracan provinces, I could not but ad- mire the singular accuracy with which all the leading facts of these Missions are detailed in Prof. Gammell's History of American Baptist Missions. J have not found a single error of any importance. I hope our religious papers will not fall to let this work be known among the churches. It furnishes the information bo much needed. [From the Rev. J. Wade, of the Bunnan Mission.] So far as I have examined Gammell's History, I can most cordially recommend It to the public as being a very truthful and well written work. Availing myself of occasional opportunities to peruse it, I selected those chapto» which treat of the Missions with which I am •personally acquainted, and was delight- ed to find nothing on which the reader might not rely as being substantially correct I consider it an excellent work. J)5- A liberal discount made by the dozen or hundred copies o those who engage in its circulation. oMAT/Ov BS2555 .R591 v.l The four Gospels : with notes, chiefly Princeton Theological Seminary-Speer Library 1 1012 00049 7232 mm